N. Z. G.

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 illnstrated by quotations
irom the most approved Comments, and by occasional
Xh quot; f' '•^quot;^^«^^-tal errors in religion and morals,
mS'nbsp;the work discovers, it

English m the College, not only by assisting them in
acqumng the English Language, but especially in l^a^
^ng them to reflect seriously on some of the fatal errol
propagated by their most celebrated sages. tLsT

Translator by 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 be 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 study, as to lead him to suppose, that the
work could possibly be made interesting to the generali-
ty of readers, and had he not been encouraged by friends
whose judgment he highly values, in all probability the
present version had remained in manuscript, for the
sole use of those for whom it was originally intended.
It is not meant by these remarks, however, to convey
the idea, that the Four Books are wholly 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 considei-able 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 the age and
circumstances in which their authors were placed could
attain in the Science of Religion and Morals. What
their attainments were, we shall leave the reader of the
following pages to judge for himself, merely remarking,
that the Christian who peruses them will see abundant
reason to be grateful that he has been taught a quot; More
excellent way,quot; while the Infidel will find little in support

of his favorite theory, viz. that a special Revelation of
the Divine Will is unnecessaiy.

The Four Books, as the title denotes, consist of four
separate pieces, which are arranged by the Chinese in
the following order.

I.nbsp;The Ta Heo which vrsis compiled by TsSng
Tsze, a disciple of Confucius, from materials chiefiy
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. *

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
medmm m all things. It is more abstruse and mystical
than any other of the Four Books, and frequently puzzles

«otherpTblitrerallI»? Dr. MorrUon, and
Dr. Marsh^nan, who hi Troquot;, H r^nbsp;»on of the ilev

ÎII. The Lun 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 Héa 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 Hea Mung. This
work is the production of Mung Tsze ( Mencius ), who
flourished about 100 j^ears after Confucius, and seems to
occupy the next place 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, with whose system of Government
the Sage was far from being satisfied. He made it his
constant practice to point out what he considered false
in principle, or wrong in practice with the utmost

Professeur de Langne et de Littérature chinoises et tartares au Collége royal de France,
has translated this work into French and Latin.

• An English translation of the Shang Lun, i.,e. first Volume of the Lun Yu, was gub«
lished at Serampore in 1809, bj Dr. Marshmau and dedicated to Lord Minto.

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
■vvith which we are well aware the work abounds.
Some will say, that in many instances the rendering is
too literal and in others too free, and in many cases the
spirit and force of the original have been lost. Others
may observe so many Chinesisras and Scotticisms in
tbe 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

good native assistance, and vpith the same assistance
every page of it has been 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 k
Versions of part of the Four Books to which he had ac-
cess, and although he has often taken the liberty to dif-
fer from his highly respectable Predecessors and been
guided principally by native Commentators, still he has
frequently received considerable assistance 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 himself of negligence, nor can he
complain of the want of all needful aid. In fact,
■when he considers the comparatively little value of the
work, and the important engagements which form his
proper employment, he feels that he ought rather to
apologize for having- bestowed so much time upon it,
than for not having succeeded in giving a good and
faithful version.

N. B. The Notes at the foot of the page are not
a literal translation of any one Commentator, but ra-
ther the substance of various Comments. A small
line separates these Notes from the remarks of the
Translator.

The Ancestors of the Sage were originally natives
of Sung, but hid for six ^?a3ratioas, held official
situations in Loo. Whan Confa.-ius was born, there was
a hollow on the crown of his head, on which account he
was named ^ ( a hollow on the top of a hill ) His
literary name wasnbsp;Chung Ne, and his family

name Kmig. 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 m the Temples, and of imitating the various cere-
monies used in the worship of the gods and of ancestors
Bemg nine cubits, six inches high, people admired him
and called him the tall man.

He was eriduad with an intuitive knowled-e of all
things, and was not under the necessity of pursuin«- a
regular course of study, yet from his youth he paid ''the
most serious attention to the doctrines of tha former
Sages and embodied them in his writings.

When young, he was poor and in low circumstan-
ces, and consequently obliged to have recourse to manu-
al labour for 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, amp;c.

He afterwards visited the Provinces of Tse and
Wei, and rataraed again to his native Country. V.By
the permission of his Sovereign, he subsequeatly went
to Chow to avail himself of the instructions of ^
Laou Tszc, a celebrated scholar of the day. Previous
to this he had seventy disciples, but on his return the
number of his pupils increased.

About the 35th 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 Prince of Tse.
Here he conversed on the principles of music with the
master musician of the Court. It was there that, 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 pleased Avith his principles and was about
to give him an appointment when one of his Counsel-
lors dissuaded him by representing tha Joo sect, or
sect of the Learned, to which Confucius belonged,

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 thenbsp;She King,

the historical work called the ^ Shoo King, and
the treatise on ceremonies and forms of polite inter-
course called thenbsp;Le Ke. He also improved
or revised ths 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-
Cfed 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 neglected the business of

the nation and forgot to send the sacrificial flesh to tbe
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 Wei, and then left for the Province of China.
On the way, his life was in danger from tbe 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 be guided by such a Minister; upon which Con-
fucius departed with the intention of visiting Tsin, but
in consequence of some unlucky omens which 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 offended 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
office they would only increase their disgrace, as it was
not likely that they could so act as to keep him long in

any Gavernment 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 iff Le Ke, ^ She King,
and ^ ^ Shoo King, and compiling the ^ 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 Chun 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. Tsze Kung,
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

In the whole compass of his writing?, there dees not
appear to us to be a single idea above the reach of any
plain man at all accustomad to reSection. As to the
all important p^iats, fo.- thi c^/tai.i developement of
which, Divine Revelation sse us to us absolutely neces-
sary, Confucius leaves them entirely untouched. On the
nature and Government of the Suprenje Being, he says
little;—of a future state, almost nothing and on the
method by which a guilty wovl 1 may b,3 restored to the
image and favar of Goi, hs has given us no information
which i^ not a^ m ich at variaaoe with sound philoso-
phy, as it is with r373il3J trath. Hii iiformatiaa on
most subjects coiie-tecl with th3 clii:Met3r of God,
and the duty of m vn to his Creator, saems to rank con-
siderably below that of some of the Grecian Sages,
especially Socrates; a circanstance, we think, v/hich
may be accouated for by the fact, 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 Atheist-; 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 Rider, which he calls

Teen; and his works afford sufficient proof that he
believed in quot;Gods many and Lords many.quot; It is suppo-
sed, however, that the generality of his pretended fol-
lowers of the present day have sunk into absolute A-
theism.

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 labaur-s produced either a
general or very permanent refannitiaa notwithstanding
the lofty things that are said by himself and bis
admirers, as to tbe all-renovating influence of his
omnipotent virtue. * He hiaiself frequently lamented
that his doctrines were not embraced, and that
his exertions had little iiiflaence on his depraved coun-
trymen. la fact during his life, his fame does not seem
to have been very great, an 1 pjrhips what his contri-
buted, more than any thing else, to his having become
an object of lasting ad.niration 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 ii?
pronounced by some of their most respectable writers,
to have been far superior to the great Monarchs Yaou
and Shun, who are pronounced to be the patterns of all
future princes.—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 their
merit. This circumstance has given his sayings 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 all
their Seats of Learning.

• See the coDolasion of the Ch'ing Yung ani many o'.her passages of the Four Book»,
t Tea Thotuaua is a general expression for all, or a great number.

These writings, which contain m^ny true and use-
ful maxims, mixed up with many false and dangerous
principles, may have, no doubt, a considerable influ-
ence on the morals of the Chinese, although, like many
professing Christians, while they pronounce the highest
encomiums on their Sige and his doctrines, they neither
imitate his example, nor follow his advice, when the one
or the other comes in competition with their sensual gra-
tifications or wordly advantage. The inauence these
writings have had on the language and literature of the
Chinese has been still mjre powerful. The circum-
stance of these and little else having been from time im-
memorial carefully studied or con nitted to memory,
not only by what are deemed the literati, but even by
the common school boy, has, no doubt, contributed
most powerfully to fix their most singular language,
so that daring a period in which many other languages
havenbsp;16 al nost an eatira change, the Chinese

has remained the same with scarcely the shadow quot;of
change, la making this remark, however, we do not
forget that there is something in the structure of the
language, which affords a strong protection against
innovation. Their love of antiquity connected with
their veneration for their Sage, and intimite 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.

Superior learning* coasists in clearly illustrating brilliant
virtue, renovating the people, and resting only in the sum-
mit of excellence. The summit of virtue once ascertained, the
mm 1 deter nines to attain it-the determination once fixed, the
mmd becomes stable, being stable, it feels at ease-beino- at ease
It can fully investigatc-having fully investigated, it attains its
object. Tilings have an origin and a coasuin natioa, actions have

wh.oh !„ he pollatmg, blinding innuenoTofexTpm.lJLr?nbsp;f™™ ''-quot;quot;en,

More the mi,d to its original uaritf aSd brinbsp;tF scrutmy of t!,e nature of thing,, to re-

being once restored to ite %e brruniver^^nbsp;■n.eshgation of all things. The mind

to p.ruv l„s o.va .„ind. and aJom hi own lrL„? h happiness of others, while he neglects

the root.nbsp;^ iquot;« nom tue branches, while he neglects the proper culture of

knnwlerl ra of things will orol ic. n frlfnbsp;quot;quot; «'^'ensive and acoarate

numerous iu 'trn -' • v.quot; .nbsp;P'i»'; f»--'he his'.ory of man snpplies us wfth

have bv n^mequot; fb quot;''quot;quot;'quot;rquot;'nbsp;eminent for their e.tensi™ kno.vled^e of nXe

led;e o7thin4nbsp;quot;f^P'^v 'quot;.'hetr moral coaduct. This shs.v. that an extensive kn^'

the right knowle i;; offh» Pnbsp;of divine revelation, which aifinns that it is onlv

power of the Divine Snirit .tf'nbsp;»1 the world an! a spiritual renovation bj- the

and moral rectitude of OMduot v K^^ pioduce that purity of heart, singleness of inteatiou
ending and uamingled felicitj. quot;nbsp;preparation for, and antepast of never

first principles and ultimate consequences. He who understands
the regular order of things, has approximated to perfection.

The ancient (Princes) who felt desirous that the brilhancy of
resplendent virtue might shine through the whole Empire, first
promoted good order in their own provinces ;~wishing to establish
order in their own provinces, they first regulated their owii fa-
milies :-iu order to effect the regulation of their own families,
they first adorned their persons with virtue, in order that they
might adorn their persons with virtue, they first rectified their
owa hearts; wishing to rectify their hearts, they first purified their
motives; in order to purify their motives, they first extended their
knowledge to the utmost. When knowledge is perfect, it rectifies
the motives;-single motives regulate the inclinations;-virtuous
inclinations lead to exemplary personal conduet;-such conduct
(in the head of the family) leads to domestic order;-when the
Lily of the Prince exhibits an example of domestic order good
order will prevail through the whole provmce;-when good order
prevails in individual provinces, the whole Empire ^vnll 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 be: for no man, xfhetrea
lightly what is of most importance, ^vill attend properly to what

The above section contains the words of Confucius, recorded
bv TSang Tsze. He deUvered ten sections which contam his
oL ideas, and were recorded by his discip^s.
copies there were some errors;-the present, as corrected by Ching
Tsze, and the text as examined by us, stands regulated as below,

The Kang Kaou says, that Wan Wang was able to illu-
strate brilliant virtue. The Tae Kea (spealting 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 ¹ All these
brightened their own original virtue. This first section shews
what is meant by quot; Clearly illustrating brilliant virtue.quot;

The motto engraven on the bathing tub of Tang, said,
quot; Sincerly renovate all day, daily renovate, constantly renovate.quot;
The Kang Kaou says, quot; Renovate the people.quot; 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

Of Wan Wang the father of the brave and virtuous Woo Wang, who conquered the tyrant
Chow (last traperor of the Shang Uynasty,) and became the Sr.l Empe/or of the Jhow
Dynastj, which commenced about 1130 years before the Christian lera. The Tae Kea was
written by the celebrated E Yin, Prime minister of Tae Kea, grand-son and successor of the
tocus Taog who founded the Shang Dynasty. Tae Kea in the commencement of his reign
dm not bid fair as a ruler, hence E Yin wrote the Tae Kea ode to remind him of the virtue»
ot his grand-ftther. With the intention of rousing him effectually to the imitation of so eminent
tn examp.e, he advised him to spend three years at the tomb of his deceased ancestor. The
Toung sovereign complied with the advice of his minister, and on returning from his solitary
ftabitaUon, shewed the beneficial eflects of snch a course by performing the duties of his exalt-
»d station to the satisfaction of the whole Empire. The fe Teen extolls the exalted virtue of
the ancient Monarch Yaoa, who nourished about 2300 years before Christ. These sayings of
the poets are quoted with the view of shewing, that those ancient worthies restored the original
Virtue conferred upon all men by heaven, to its pristine brightness, and of proving that this great
work is in every man's own power. * •

That is heaven made the rulers of Chow, Emperors, because through the influence of the
Tirtue of Wan and Woo Wang, the people were renovated.

1nbsp; * It is to be feared that the standard of perfect virtne, formed by the Chinese Philosopher»
IS very low, hence ^e rumons notion that man may, unaided by divine influence, make himself
perfectly virtuous, hut, it ought never to be forgotten, that the question is not whether man in hi»
, Onbsp;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
itbich both scripture and reason require.

duty to the utmost extent. This second section explains what
is meant by renovating the people.

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 groves of the mountains,
upon which Confucius observes, it knows its place, and shall not
man equal the birds! Tiie ode says, how profouud the virtue of
King Wan! 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 son, in fdial piety—as a father, in paternal
tenderness,—and as a member of society, in fidelity.

The ode says, behold on yonder banks of the Ke, how luxuri-
ant is the green bamboo! Thus elegantly adorned with virtue is
the superior man ! (Alluding to King Wan.) As we carve and
smooth the ivory—as we cut and file the precious gem, so did he
model his conduct. How majestic! how 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 he adorn his person
with virtue. quot; How majestic,quot; expresses the awe which he inspir-
ed quot;How commanding!quot; expresses, the respect which his dignity
produced. quot; The learned Prince can never be forgotten,quot; means
that the people can never forget his abundant virtue, and con-
summate excellence. ¹

1nbsp; Accortlinj; to Chinese hislory, these Princes, who are to this day renowned by the inhabi-
tants of the celestial Empire, lived in a time of such tyranny, that quot;man of moderate virlu^
holding anotiicial situation, must have been viewed with no common degree of respect, by the
cruelly oppressed people wlio longed to be relieved from the yoke of tyranny: hence it is not im-
probable, that these chieftains were as much indebled for that permanent fame which they
have acquired to the circumstances in which they were placed, as to the virtues which they
possessed.

e eemed vatuous, and still feel attached to such as they did
wh crrnbsp;profit by the advantages of

loigotten! This third section illustrates the phrase, « Make the
suuiimt of virtue the point of rest.quot;

1. Confucius said, in deciding law .suits, I can do as well
as others ; but it is necessary to put an end to litigations:-to
prevent the unprincipled from telling their stories, by fillin-
people with awe. This is what vye call knowing the root!
1 his fourth section illustrates what is said of the quot;Root and
branches.quot; *

The fifth section, which illustrated the proposition, quot; The per-
fection of knowledge lies in a thorough investigation of the nature
of thmgs,quot; is now lost. I, after having deliberately considered the
subject, adopt the ideas of Ching Tsze to supply the deficiency.
When it is said that the perfecting of knowledge, consists in
scrutinizing the nature of things, the meaning is, that if we wish
to perfect our knowledge, we ought to examine to the utmost
the laws of existing things: for the human mind is certainly
capable of acquiring knowledge, and among all things under

heaven there is nothing without fixed laws. But if these laws
be not 'thoroughly investigated by man, his knowledge must be
incomplete. Hence the Ta He5 commences by sending the stu-
dent to examine all things under heaven, that by reasonmg from
what he already knows, he may extend his knowledge to the
utmost limit. When the mind has thus for a long time exerted
its energies, at last, it becomes expanded and attams a per-
fect comprehension of all things, so that there is nothing either
in the exterior, or interior,-in the more subtile, or more obvious
principles of things, to which its knowledge will not extend
thus the whole powers of the mind will be completely dlum.nat-
ed. This explains what is meant by the. quot; Perfection of know-
ledge, consisting in a thorough acquaintance with all things.

That which is called rectifying the motives, is this; do not
deceive yourself; hate vice as you do an offensive smell; love
virtue as you love beauty. This is called self-enjoyment. Hence
the superior man will carefully watch over his secret moments.
The worthless man, when in secret, practises vice; nay, there

when he observes the superior man, he attempts to conceal his
vices, and puts on the appearance of virtue. Men who observe
him, as it were see his very heart and reins; what then does he

nese sages of antiquity, confined their 'P-l^^JliP^^Snbsp;the other hand, it must

placing the different articles of food on the table, all that belong w wo
«et on the least honorable place and vice vers».

profit himself. This is what is meant by the adage, quot; What is
really within, shews itself without.quot; 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 rectify his motives. This
sixth section explains the phrase quot; Rectify the motives,quot; *

What is meant by saying that quot; Adorning the person with vir-
tue, depends upon rectifying the heart,quot; is this, if the mind be
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 obtarn the due
equihbrium. If the mind be absent, w^ may look, without see-
ing, hsten 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,quot;

That which is meant by saying, that quot; The proper regulation of
the family depends upon the cultivation of personal virtue,quot; is

the worthless, illiberal—in revering superiors, servile-m com-
passionating the distressed, too indulgent-in their treatment
of inferiors, proud and haughty. 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 rare things under heaven.
Hence the common adage, quot; A father knows not the faults of his
children, and the husband-man knows not the growth of his
co-n quot; This shews that if a man does not cultivate personal
virtue, he cannot properly regulate his family. This eighth sec-
tion shews the connection between adorning the person with
virtue and domestic order. ¹

That which is said respecting the necessity of regulating the
family previous to being able to govern a country, may be thus
explained: a man who is incapasle of instructing his own
family, cannot possibly instruct a nation. Wherefore, the su-
perior man goes not beyond his own family, in order to finish a
system of instruction, sufficient for a nation: for filial piety is

that by which a Prince should be served—fraternal afiection,
is that by which superiors should be served, and paternal
tenderness, is that by which all the people should be treated.

•nbsp;To rectify the mind, is to bring it back to that state of pare, spiritual

Lived from heaven. If mental purity and rectitude be not attamed, there cannot be truly
virtuous conduct. * *

1nbsp;nbsp;* Here, as to the result, the sages and the sacred writers agree, but the f»™®quot;®';^
to depraved human nature, as the source whence punty ot heart an 1

by personal exertion, be derived ; while the latter direr.t as to he fountam »f

as the onlv source of virtuous sentiments and conduct. Ut calm, unprejudiced reason decide

The Kang Kaou says, quot; Nourish the people as a mother
does her tender offspring.quot; If a mother really seeks to know the
wants of her child, although she may not hit exactly upon thena,
she will not be far mistaken. There are none who first learn to
nourish children, and then enter mto 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 dehght in pohteness and con-
descension. If one man ( the Prince ) be avaricious, confusion
^vill prevail through the whole kingdom. Of such importance
IS the prime mover; which confirms the adage, that quot; One word
^'ill 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 E npire by violence and
the people imitated them, when what they commanded was
contrary to what they themselves loved, the people did not

lainer wm nn 1 some d ffiouity in esta'.ii^hlr.o-.1„...nbsp;unquot;. lae iraiy vir-

that inferiors are always i'jflaencwl anH K ' ' • ' quot; quot;nbsp;quot; principle in natnre,

tain ^r^Td'Cilaw w^.Tfl«'«quot;quot;»mastj which closed about 1755 before the Chris-
B r Ti,' ; V T last of the Shang or Yin D, nasty, which terminated about 1113
thin.-' Ih'lf quot;quot;quot; t''quot;Iquot; CIquot;»'- History scarcely records any

lha't I '^abtcTplacS'nn/ '''''nbsp;I'quot;quot;quot;''''' ^^^ ^quot;t 'lt;gt; ««quot;k

that a saojeci placed under the same control and author ty. as that of a child would not

enjoy a suffirent degree o freedom, while, on the other hand few PrhiLrwiM ronJer

themselyes Iwund exercise that tender solicitude for their subjects that a fa.her ought

tofee forhis ownoflspring Norwillitbe granted by those who Vsess a tolerable ao-

qnaintance with mankind Aat a good example in superiors is quite so poweri ul in its influence
on inferiors as the Chinese writers generally maintain. Oa both these poiais tijey seem to
push good pnaciples rather too far.nbsp;^nbsp;quot;quot;quot;quot;quot;

obey ; therefore the Ruler must first have virtue in himself, and
then he may call for it in others ; he must first be free from
vice himself, then he may reprove it in others. If we ourselves
cherish and practise what we do not wish in others, we cannot
possibly enlighten them. Hence, the good Government of
a kingdom depends upon the proper regulation of the family.

The poet says quot; 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. quot; Let a man first
regulate his family, then he may instruct a nation. The She
King says, quot; Peribrm aright the incumbent duties of elder and
younger brothers, then you may instruct a nation. quot;The ode
says, quot; He who shews a perfect example will rectify the manners
of these four nations, quot;(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 hjs. example. This says that the good government of a
kingdom, depends on the due regulation of the family.

That which is meant by the proposition, quot; The good govern-
ment of provinces will establish peace and happiness through
the whole empire, quot; 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 deUght 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 inferiors
do not practise towards superiors ; that which you hate in those
before you, do not exhibit to those whp are behind you; that

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-
mfest 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-
trme of measuring o^Aers ourselves. The ode says, « How de-
hghtful is it when a Prince is the father and mother of his peo-
ple! quot; He who loves what the people love, and hates what the
people hate, is the father and mother of his people.

The Poet exclaims, quot; Look at yonder south mountain, how
lofty and terriiic quot; 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: quot; Before
the Princes of the Yin Dynasty lost the hearts of the people, they
could stand before the most High.quot; You ought to look at Yin as
a mirror! It shews you that he who gains the hefvts of the peo-
ple, gains the throne, and that he who loses the pefiple, loses the
throne.* Hence, the good Prince first pays serious attention to
virtue. Having virtue he obtains men; having men he obtains

prece ofdes^,tism. A principle oonk«tl/TnoTwtT Knbsp;quot;'r'quot;'nbsp;quot; gt;naster

t t The term fc. ^ ShangTe, literally high, or Supreme RJer, is,eldomu,ed in th«

fonr books, bat from the cir=um,taaee of the same acts beinj in this place as.ribed to V

Teen. Heaven, thatare ascribed to J- ^nbsp;^e. namely the setting up and pitting dow^

of earthly Princes, it would appear that by Shang Te and Heave» they meant oue and the sama
supreme Deity.

territory; having territory he obtains revenue; having revenue
he has sufficient supplies for all useful purposes. Virtue is the
root; revenue the branches. If you ligiitiy esteem the root, and
attend principally to the brandies, you excite disorder and ra-
pine amaag ths people. II;nceit is that by accumulating wealth,
you scatter the paople, and by liberally diifusing wealth you unite
the people. Therefore, as unreasonable language, is met by un-
reasonable answers, so wealth gained by unjust means, will be
lost in the same way.

The Kang Kaou says,quot; Tae decree of heaven * is not fixed in
one man quot; (or ons reignin; f inily): this says, that virtus gains
and vice lo :ses it (the tliroae). The Tsoo book says, quot; The Tsoo
nation does not esteem gems valuable; it esteems nothing pre-
cious but virtue.quot; Kew Fan said,quot; Exiles esteem nothing impor-
tant except filial piety.quot; t

The Tsin book says, quot; Had I a minister of unbending fidelity,
although he might appear to possess no other talent, yet were
his mind enlarged and generous, when he saw a man of eminent
talents, he would 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 embrace him
in his regards. Such a man could preserve my children, and
my people. Would not such a man be of great advantage!

* quot; Thp decree of heaven—quot; He wh« so acts as to gain the hearts of the people, obtain»
the decree of heaven, that is the Imperial secpire, but he who loses the hearts ot the people
teef.he right whlh heaven gives to' govern, 'xhus the divine will is known b, the gamm. or
losing of the people's affections.

t Formerly, Wan Rung, son of the Prince of Tsm was by a wicked f^tion driven from
his naive province, «hile in exile his father died; upon which Muh Rung mstantly sent
a ma.senge. to Wan Rmig advising him to return, and seize the present and fquot;PP«««--'»^
he bad of ascending the throne of his father. Wan Rung, instructed b, his uncle Fan. Answered
the messenger, bv saving, that to him, an exile, the obtammg of a throne, was of no impor-
tance, compared with the proper discharge of the funeral and sacrihc.al rites ot his deceased
father ( who had sought his life) and that were he daring the time of monrn ng for his fath.r,
4« raise an army and thu».obtain the throne, it would be of no value in his estimation.

But ifa 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 fidehty and truth: by pride and extra-
vagance he must lose them.

There is one great principle by which revenue inay be pro-
duced ; let those who raise it be many, and those who spend it
few : let the producers have every facihty * and the consumer.s
practise economy ; thus, there will be constantly a sufficiency
of revenue. The virtuous man (or Prince) by his wealth, raises

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 neglected the public service; and in such
circumstances it has never been seen, that there was not a suf-
ficient supply in the public treasury.

Mung Keen Tsze says, those who keep horses and chariots
ought not to inquire about fowls and pigs. Those who use ice
in their sacrifices, ought not to feed oxen and sheep. A family of
one hundred chariots, ought not to keep a rapacious minister.
A minister who is ^ robber is preferable to one who is rapacious.
This shews that it is by equity, not by riches that a nation is

' When the Sovereign bends his whole mind to the accumula-
tion of wealth, he must be led by a worthless minister, although
the Prince may esteem him virtuous. The administration of
such a worthless minister will at once call down upon the go-
vernment divine judgements, and the vengeance of the people.
When aff^airs arrive at this height, although a minister of talent
and virtue be employed what can he do? This .shews that the
prosperity of a nation depends upon equity ; not oa riches.¹

The tenth section illustrates how the good government of in-
dividual provinces, produces equity and peace through the
whole empire.

In all there are ten sections; the first four contam the outline
and general scope of the w.ole; the last six clearly elucidate its
various branches ; the fifth points out clearly tha importance of
virtue; the sixth shews where lies the source of per.sonal perfec-

.erve him. Rather Than have a rapacious m. «h» wl.OTid e ^ort eno ^^^nbsp;^^^ ^

people, it is het.er that the Prince should employ a mmister wuo wo
treat the people with lenity. • *

Ching Tsze says, that not to incline to either side, is called
Chunj (middle); and not to change, is called Yung. Chung is
the path of universal rectitude. Yung is the fixed law of the
Oniverse. This treatise was handed down memoriterby the
followers of Confucius. Tsze 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
cjgt;se is again wound up in one. Ifyou extend it, it will reach to
sSv ^^^ universe; fold it up and it retires into deep ob-
.^J/lnbsp;inexhaustible. It is genuine learning. Good

.formed all th^. ^ K. they are moulded into regular forms ; thin hea;» ooÏri
HratiSconferred,.t„denommatednbsp;(mature.) To act agreeably toSing, i, called

Taou may not be departed from for a single moment. That
^hich may be departed from, is not Taou. Hence, the man
of superior virtue, is cautious of what he sees not, aai fearful
of what he hears not. There is nothing more open than what
is concealed, an 1 nothing mora manifest than what is minute.
Hence, the truly virtuous man is careful how he acts when alone.
When the passions of joy, anger, grief and delight are not ma-
nifested, they are said to be Chung (in the due medium). When
they are manifested, and all in proper order, they are said to
he Ho (Harmony), a««;/, or M ddle, is the great foundation of

; m t and heaven and earth will be at rest and all thmgs wiU
be produced, and nouri.shed according to their nature.

„ , „ „r ^ The snnerior man walks in it,-the worthless man leaves if. But,
iouTde^rira'IZ^. His own e.orts return to it again, and .hus gain th.

it seems emploved fh«»«i^^he primary cause in creation ; the Yin and Yang are the

to form a'Jnbsp;^/ft™ eLmeats are the materials employed. It is farther said that bj-

moulded into regular forms and finally inspired with Le .Bat a question
^ t t do the mean bv heaven ? and what a-.e Yin and Yang? How were the five element.

, i, , r® Le «eems to be some spiritual principle, which
Perhaps the animi mund! of the west.nbsp;g^t produced, is wrapt in midnight dark-

•n, i. worthy of remark that »llfj^'jire^nt prncip e in man which makes him « moral a^nt.

In 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 the 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. Tais 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.

Confucius says, the superior man keeps the due medium, the
mean man opposes it. The superior man in keeping the due me-
dmm, 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.

Confucius says, the golden medium how great! Alas for along
time but few of the people have heen able to maintain it!

Confucius says, I know the reason why the right path
not walked in. The well informed pass over it, and the igno-
rant come not up to it. I Hkewise know why this path is not
made plain and clear:—It is because men of talents and virtti®
pass over it, and the mean and worthless do not reach it. AU
man eat, but few know the true flavour of things! *

Confucius said, great was thé knowledge of Shun! Shun lov-
ed inquiry, and delighted in the investigation of truths, deemed
common and simple. He concealed w hat was bad and proclaim-
ed what was good. He took hold of things by the two extremes,

Taon (or the right and middle path of virtue), is what divine reason renders fit to be don»
in the nature of things. It is the due medium and no more. As to the intelligent and th*
dull, the virtuous and the vicious, the one class passes over Taou and the other doe» not
reach it.

*By the intelligent, we mean those who know or seek to know things beyond the due medium
because they do not consider this middle patli worth while walking in. By the ignorant, we mean
those whose knowledge does not extend to the due metjium, and who know not how to main-
tain it. By the viituous, we mean those who do more than the due medium relt;i,uire^, because
they esteem it not worth piactising. . By the worthless, we m'ean,those who do not in their
actions attain the due medium, and who do not ask by what means they may attain the know
ledge of it. These are the causes why Taon is not illustrated.* *nbsp;.

••The idea of the sage seems to be, that those who possess some intelligence and virtue, esteeik
common place, self evident and practical ti uths unworthy of their attentien, and employ their
talents in abstiuse and useless speculations, and in like manner despise those every day virr
tues, which any person may easily practise,, and aspire after some extraordinary feats of what
they esteem superior excellence. On the other band, the ignorant and depraved, sink down
•inlcastate of apathy, esteeming the straight path of virtue utterly above their reach, banhifeh
account they make no effort to get at it.

and in his treatment of the people maintained the golden medium.
This was what made him Shun. *

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 hisescape. All men say we know It, and when
they choose the due medium, cannot maintain it for one month.

Confucius said, Hwuy was the man who could choose thé
golden medium. When once he obtained it. in any one virtue
beheld It fast. With profound reverence he fixed it in his breast'
■nd never lost it.nbsp;'

Confucius says, there are those who can divide the govern-
or]nbsp;another.-refuse a lucrative salary, and

U «^quot;■■'quot;quot;1'nary talents and virtuenbsp;? T*quot;® »'«quot;t Yaou, hav.

from an descnptions of people, .nd it is said of I m h»» ^ ^^ vnbsp;quot;quot;quot;'d ■'cquire

«tered, he ryo.ced and imn.ediately put it i„ practL It quot;J''quot;quot;''quot;nbsp;« good sentilent

Confucms, Mencius, and the other sa^es of ?hae S.'nbsp;^ sentiment constantly urged by

ereater part of the other sages arrive at a state of »T ft 1°nbsp;quot;^quot;quot;quot;e- The

faborious stud,, but these patterns of all e quot;ellen., t T'''^'^'''''''quot;course of
immacnla e purity of man's orginal nature, hquot; r™.!/!!quot;nbsp;b. ight intelligence and

•tatetnents respecting them seem to contradict thTs opinior ^' quot;f external objects. Some

»olenoe without one pa.ticle of the se iishne-s of hnm7 fquot; injustice, pur.ty and bene-
tJuag* ibove mentioned are difficult, vet °nbsp;he cannot reach it. The thre.

Tsze Loo asked Confucius what was true valour! Confucius
replied, do you ask respecting the valor of the south, or of the
north, or abaut vD ir ovva valor? To isic.i men with a patient,
mil^ spirit, and not to revenge 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 valiant man. *

Hence, the superior man, in according with others, does not
descend to any thing low, or improper. How unbending his
valor! He stands in the middle, and leans not to either side. How
firm the valorlt;xt'the superior man! When a nation treads in the
right path he changes not what he held fast previous to his
promotion to office. How undaunted his valor! When a nation
departs from the right path, he changes not his course, even
till death, f

• The Chinese have an Ilea, that climate has a powerful influence on on the mind and tem-

SccordTn»'' to the idea of the sage, in the above passage, the mild climate of the south, pro-
duces a tnild, generous disposition, whi^e the cold nonhern climate mduces a bold, rash.mar-

^'^Although the Chinese seem to carry their speculations on this point too far, it cannot be de-
nied, that climate has a very considerable effect on the mental as well the bodily constitution
of man.

If we may give full credit to the ancient records of China, on this point, no country un-
der heaven can boast of more independent, upright and magnanimous statesmen, tha»
China has produced at various periors of her history.nbsp;.i.

The translator has now in his possession, a document laid before Taou Kwan», the present
Emperor, in 1822, bv two CfBcers of Government, complaining ot certain abuses, which
man^ests a spirit o fearless independence, and a firm determmation to do their duty without
regard to consequences. At the close,they boidly inform his majesty, that if he should sub-
ject them to the axe or the boiling caldron they are not afraid. The Emperor however
declared, that they had shewed themselves great and faithful muusters, and imbued witb
the spirit of the celebrated statesmen of antiquity.

The superior man follows right principles in his conduct. To
proceed half way and then fail, is what 1 cannot do. f

The man of superior virtue accords with the golden medium,
and feels no dissatisfaction at being unobserved by the world.
It is only the Holy Ones that can act thus.

The principles of the superior man are extensive, yet mi-
nute. The most ignorant ofcoaiinon 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 speaks 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 quot;The Yuen bird mounts to heaven and the fishes
sport in the deepquot;—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

0W,frP '^^»quot;quot;'quot;„'r'quot;-?nbsp;and quot;Ofking wonders, tMfe sage means, deeplir investigating

that 7„,,f„r,; ilh H? Krquot;unbsp;«1»! sage was incapable of. It does iot appear

throl^^quot;'•b.^ pretensions to mirations powers, but, that he hasquot;
vi «quot;■quot;f'S'quot;quot;quot;''quot;™ »f «hat truth of all others the most important to man, deceived millions
mmortal beings, must be evident to every impartial mind, whicli has studied his system

»In thri«nbsp;P''»«®®'*perfection, hence stop halfway. A-corJing to this com-

'^quot;»'dbe rendered thus, quot;There are some good men who honor good
I iu»nbsp;perfeoUon ^ or give over the practice of virtue ) but

SEC. XI XII.]

jcoramon men and women, but in their highest extent they illu-
minate the universe *

This twelfth section is the words of Tsze Sze employed to
amplify and illustrate the doctrine of the first section, viz. thajt
Taou is not to be departed from. In ths following eight sections
he intermingles with his own the words of Confucius in order
to illustrate the sense

Confucius says, Taou is not far removed from man. If men
suppose that it lies in something remote, then what they think of,
is not Taou t quot;The ode says cut hatchet—handles.quot; Tins means

• Althono-h a coinir.on man and woman may co-nprehenl the most simple parts of Taou
(OT divine reason) »et even t!:e sage, although he has arrived at the height of perfection, cm-
not comprehend its'highest branches. Although, the degneiate husband and wi.e may practii»
the easier parts ofTooii.yet the sage possesses notsulhcient streogtn to perform all its dutle^.
There are impedimenis in the wav which prevent him from seeing clearly the most remot*
fcearinos of this Taou. Not onlv is the sage incapable of fully co|oprehenning, and complete-
ly practising divine reason, but even heaven and earth err. Heaven errs in producing and
«Tershadowlng things. Earth errs in ner:Vcting and containing (or sustaming them). Hence,
.calamities are sent bv heaven, when tl,ev oquot;ght not to be.s^t, and on this account, men hav.
cause to mormur at Wven and earth ft r net al»avs accorrt^ng with aiv.ne Too«. Thts Taoa
is so vast, that the universe cannot contain it and noihing is .bevond it. At the same time it ii
»0 minute that nothing however small c^'n enter or split it. It embraces all thmgs within U«
mighty compass, and vet in i s i icipient oriiioip es, it is so rain^te as to be absolateW mvisib s,
»nd indivisible. It fills and illuminates 1he univeise, vet dwells with the simple husband and
wife. It contains all things, and yet is conuined in all things.

t Tami is merely to'bllow nature, hence all mfti may both know and practise it. It il
«onstantly near n en, hiif if sny fl culd cetp.se what is err u rn, and easy to practise, and
consider it not worth while, but bend their attention lo something lofty, remote and difficult,
then that which they pursue is not Taou.

t This Taou of which snch lofty, and incomprehensible things are uttered, is sometimes said
to be eternal, uncreated, omnipresent and the oirigi;ial cacse of all changes in the universe.
In fact the Chinese Taou, as it is somelimes defined, seems to come neater to the scriptur»
ehararterof the supreme being, than any thing that we have met with in their writings respecting
their deities.' It is true, they often speak ofheaven, as the sBprenie ruler aid frequently talk
as if heaven, earth, and man, or the sages, were three Pov^rs placeJ above all thmgs and
possessed of the same, or nearly eeiual power. But, it is obpvable that m the passage now
under conside ation, they speali of'Taou not only as btog above and beyond heaven, and earth,
and the sages, but as being somaimes violated by these t^bree powers, or as contaming princi«
pies above their comprehension. Their speculations are, however, so mysterious, and to qs
.ionfradictory, that it is extremely di' V-ult, if not impossible to obtain any distinct idea ^ot
their sentiments'on these abstruse sabjilHsls. How happy they who possess the light of diri^
»velation!

of doing it is not remote. You have only to take hold of one
handle, and use it to cut another. Yet if you look aslant at it,
« will appear distant. Hence, the superior man employs man
{I. e. what IS in man) to reform man. * He reforms him and then
desists. He who is faithful and benevolent, is not far from
Jaou. What he himself likes not, he does not do to others.

Confucius said, there are four things 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.—That which 1 require
in aminister I cannot practisein serving my Prince.-That which
I require in a younger brother, I cannot perform in servin- my
elder brother, and that which I require in a friend, Icannol ful-
W to my friends. The superior man in the practice of eve-
ry-day virtu35, aalin guarding his words, if in the former
there be any deficiency, he dares not not exert himself to make it
np;ifm 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

«hin^thatuS™ remote fZ^'m'rfrquot;'' rquot;quot;™'*quot;quot;quot;'' «quot;Plor My
the handle if oae h^toLt in

fallen state 'tn,'«®quot;' founded on the Chinese doctrine, that consider, man even in hi.

•elf Gove™;'quot;' Pquot;.??^«^«^ of those diyme principles, which b,- a long coarse of s'ud'-^
Who are .nquot;Sr,'easT a/'quot;' fT fi-f^'^hest elevation of intelligence and virtue quot;b^ all
of antiquity, know'th'uhuquot; h T'quot;'nbsp;»f,'h« «quot;quot;»ent heathen philosopher,

•ought it in every obieot ,Jf„l?^ uquot; .themselves,-they sought it in others, and ther
thei? works «ere sat sfied? rnbsp;/ ^ ^^nbsp;no:-those who have studie/

the sages ef China, that it is nea^n J t™quot;quot;, could not reac!, it, how can we conclude with

The superior man looks at his situation, and acts accordingly.
He concerns not himself with what is beyond his station. If
he possess riches, he acts as a rich man ought to do. If poor,
he acts as a poor man ought to act. To a stranger, he acts the
part of a stranger. If a sufferer, he acts as a sufferer ought to
do. The superior man eaters 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 m-
ferior station, he does not court the favor of his sup3riors. He
corrects himself and blames not others. He feels no dissatisfac
tion. Above, he grumbles not with heaven—below, he feels no
reseiitment towards man. Hence the superior man dwells at
ease,calmlywaititig the will of heaven. But the mean man,
walks in dangerous paths, and covets what he has no right to
obtain. Confucius said, tbe man of superior virtue, may bs
compared to the archer, who when he fails tp hit the mark,
turns round and blames himself.

The Taou of the superior man, may be compared to going a
long journey, where you most commence at the nearest point,

•nbsp;Th» «tnatlOTS of meo in this world are very different, bat there is no situation which ha.

•nbsp;The sitnati»ns OI nienbsp;performed to the utmost degree of human ability,

•me» exeeUent remarks, afford . Pl^f^irrnnelt'ilr^^^^
tion., which some of the K'-««'''quot;^ »quot;fnbsp;intermingled «ith

The Ode says,quot;When a man lives in peace with his wife and chil=.
dren,it resembles the perfect harmony of musical Instruments.
When peace and harmony reign among brothers, then there is
pleasure and joy, nay abundant delight. Regulate your fami-
ly, rejoice with your wife, children and grand-children^quot; f

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 fall of them. They seem to be at once above, on the
right and on the left ( of the worshipers). Tae ode says, « The
descent of the Gods, cannot be comprehended; with what rever-
ence should we conduct ourselves! Indeed that which is

Dom «m .tnMrino nf Hi.in. i ■ P®™®^» the worlt of moral reuoratioi in him«.lf

• Chin.' Tsze says, that the Kwei Shin are the kting yung ( literally meritorious work)
ofheaven'and earth and the traces of creating and renofatmg, or rather of produotmn and
destruction. Choo Foo Tsze says, for my part f think if we speak of the t„o e the Yin and
Yang principles separately, then the Kwei is the soul(or ethereal part)of the Yin , and the Shin
is the soul of the Yang. Btit if we speak of these two principles unitedly as one; then, it they
are extended, tbev are Shin ; if thev are reverted, they are Kwei. These gods are mmate-
rial and without voice. That which occasions the beginning, and end of things, is nothing bnt
the uniting and separating of the Yin and Yang. Thus they constitute the substratum of tilings,
and what things cannot exist without.nbsp;, , , , ,nbsp;^ ,nbsp;j -v

AU the operations of the universe are pro .uced by the ethereal parts of the Yin and Tang,
and the place where these ethereal parts reside is caJed kwei Shm (i. e. gods. )

The Kwei Shin, are merely thenbsp;ke i. e. subtile , ethereal part of the Yin and Yang.

They are called Kwei Shin, merely on account of their pure, subtile, excellent, flowing,
and moving qualities.

ChoD Foo Tsze says, that there is not otie thin i» tli3 universe without Kwei and Shin : for
the coming; of the vital principle (i. e. production and growth of things ) belong to the Yang,
and death or the destruction of things belong to the ^V in pnnciple. Before noon is .Sbin, after
noon is Kwei, From the first three days of the moon to the 16th. is Shin;-from that to the
close is Kwei. The springing and giowth of trees is Shin. 1 he falling of the leaves, the decay

exist and then, Kwei Shin, but Kwei Shin first existed and then things. W hen once thmg»
existed, then thev could not be without Kwei Shin. So that Kwei and bhin are like the
hones of things. I he union of the Yin and Yang, is the beginning of things, the separating of
Yin and acg, is the close, or end of things. 'I hey separate and again unite, hence we have
the end of things and again the commencement. This is production after production, go-
ing on by a self-moving power without end. * *

* * From the above extracts, it will be seen, that the Chinese doctrine'respecting these spiri-
tual invisible beings, is not much more comprehensible than their notions about Taon. In-
deed I hav sometimes been inclined to think, that their Taou and their Kwei Shin, are but
different names for the same thing. If they mean any thing by what they say on this subject,
it seems to be, that the Kwei Shin is some extremely fine, subtile spirit, employed by heaven
and »arth the great creators, as the substratum of all things, and the secondary cause of
all the phenmomena of nature: perhaps gravitation, or the electric finid. It will be observed
that according to the above quotations, they do not include heaven and earth among what
thev call all things, for they expressly state, that, the Kwei and Shin existed before all ma-
terial ihings and at the sartie time say, that Kwei and Shin are the souls of the Yin and Yang
priticiplesf bv the union and disunion of which heaven and earth create and distroy all things.
Indeed I have never met with any thing in any of their writings, which intimates, that they
have any notion of heaven and earth ever having been created, while they themselves ac*
unifbrmly represented as the creators of all things.

Plato talked of the supreme being, having from that substance which is invisible, and
alwavs the same, and from that which is corporeal and divisible, compounded a thud kind of
subs'ance, participating of the nature of both. This substance which is not eternal, but pro-
duced and which derives the s-perior part of its nature from God and the inferior from

ideaf world. Does not this all animating principle of Plato in some respects strongljr resem-
quot; quot; ise sages? They are both a kind of intermediate piinciplebe-

tween the supreme being end the material creation which pervades and animates aff nature, ^
both seem essential to material existences, while neither is properly material. It is true, that
in some respects, these imaginary principles seem to differ, but thus is no more than is to be
expected of every erroneous system. Trath is one and harmonizes in all its branches, but error

How great, said Confucius, was the filial piety of Shun! * In
virtue a sage, in honor, the son of heaven, as to riches, possessed
of all within the four seas. He sacrificed to hia 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
tWngs, 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. )

• Shan hal a vicious father, and bro''ier, by whom be was treated with great omelty
ind who even attempted his life, but such was his unparalleled filial piety, aud brotherly alfec-
tion, that after a long and unwearied course of obedience, and kind services he at last gained
their aheclions. It is said ot him, that he considered the throne to which his virtues and ta
lents had raised hiin, nothing in comparison to the gaining of his fathers atfection, aud canfi-
Oence ; hence, suceeding ages have extolled his unrivalled filial piety.

oMnot be made accord to with itself. It is however worthy of notice, that two of the most ceie-
oraiea sages of antiquity, who lived nearly at the same period, but far distant from each
oiner when groping after the truth, should have formed theories of the universe so nearlr
resembling each other.

It seems rather strange, that these gods (or genii ) which from their own account appear
to be nothing else hjt a csrtain modification of the Yin and Yang, neither of which is said to
possess intelligence, should be the objects of such profound reverence, as the sages declare
Mem to be. Bv the Shin or Gods they seem, sometimes to denote tbe spirits of the dead.
1 hus, they say that the God of the furnace which is worshipped to the present day, is the an-
cient King Yen, who first invented the mode of obtaining fire from wood.

Much of what they say about the Yin and Yang, bears a strong resemblance to the doctiine
jVPynciples in nature held by many of the western philosophers of ancient times, a»d by
the Hindoos, of the present day. The Manicheans a sect of ancient heretics followers of
Manicheans bv birth a Persian, and educated among the Maji, held that there were two op-
posite principles la the universe, one good and the other evil I The first a most fine and subtfle
matter, which they called Light, did nothing but good; and the second, a gross and corrupt
«ubstance, which tliey called darkness, did nothing bnt evil. Now, the Yano- principle of the
Chinese so far answers to the Light of Mancbeaus, that it is said to be clear and splendid,
«nd the cause of the production and nourishing of all things •, while the Yin, like his darkness,
gt;« 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 flie
term by which they denominate good spirits or Angels ; while the Kwei, the soul of the Yin
principle is the designation which they give to bad spirits, or Demons,

Confucius said, the man who was fres from grief, was quot;Wan
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 he
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 within the four seas.
He sacrificed to his ancestors in the ancestorial Temple, and
his posterity preserved the empire ( or rather he preserved the
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
roy.al honors to Tae Wang, and Wang Ke, and sacrificed to their
ancestors, according to the rites due to the Emperor. He extend-
ed these sacrifical rites to the Princes, great officers of state, liter-
ati and common 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 officers, and the subse-iusnt sacrifices were
those of the hterati. If the father was one of the hterati, 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 officer. *

* Wan Wang was a petty prince who lived near the close of the Dynasty Shang, about 1112
years belure Christ. His virtue and abilites as a ruler, were such, that two thirds of the Em-
pire felt desirous of having him put npon the Imperial throne. His father was Wang Ke
K man of superior virtue, and the famous Woo Wang, who near the end of his life rebelled
agrinst the Tyrant Chow, was one of his sons. Woo Wang having expelled Chow, the last
Emperor of the Shang Dynasty, was by universal consent raised to the Emperial throne, and
they became the founder of the Dynasty Chew. Thus he carred on, or rather completed, the
Tirtuons intentions of his illustrious ancestors, and his family held the throne upwards of eight
hiuidred years. Wan Wang the father, aud Woo Wang the son, are two of the most celebrated

tv. it lasted to a (Kriod of exraordinary length. This seems to explain what is meant by
WoeWang preserving his posterity.

Confucius exclaimed, the filial piety of Woo Wang, and
Chow Kung is universally talked of. Naw, filial piety consi
in rightly accomplishihg the intentions of men, and in properly
completing men's actions. In the spring and autumn they pat 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 oflered 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 of office, 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 tiie 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 offered to heaven and earth, and oflered
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 five
years)FIence, to them the Government of a kingdom was as plain
as the plam of the hand.*

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 olBores of
•tate, three. The superior rank of literati two, and the inferior class one. The sacrifical ves-
sels were valuable vessels , which were kept by ancestors quot; Robes, quot; mean garments left by
ancestors, which at certain aacrifices were put on a person to represent some one of the dead
»nd to whom for the time, the same worship was oflered as was due t» the rank of the de-
ceaied. In high an tiquity these lobes were put on a living person, but now (hey are put M
tb« effigy of the deceased.

and slips of bamboo. While men of his mind reigned, these laws
flourished, but when the men were gone, the laws ceased to
operate. * The true principles of man naturally produce good
government, just as the earth nuturally produces trees. Gjo J go-
Ternment is like the Poa Loo tree.( i. e. easy and speedy in ita
growth). Good government depends on obtaining proper men-
The highest exercise of benevolence is tender affection for
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 according 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. The 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 aud
son, husband and wife, elder and younger brother, and the treat-
ment of friends. These five constitute the general rule ofhfe for all
men. Knowledge, benevolence and magnanimity are the thre«
cardinal virtues all under heaven. The 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 eflquot;ort, ob-
tain this knowledge; but when once the knowledge is obtained,
it is one. Some practise them with perfect ease, some with
considerable effort, and others with great exertion, but wheo

• As long as men of the stamp of Woo Wang lived and were employed in the administr»-
lion of government, the lawi of this famaoas monarch prospered, but wheo these men were n*
more to be found, of what value was the dead letter of the law ? Good government depend*
upon men, not on dead laws.

It is one of the best maxims of the Chinese, and one which is often in their mouths, that th«
Tirtue and good government of a nation, depend upon the personal worth of the Prince. Bat
they sometimes carry this doctrine too far. For the history of human nature will not bear the«
out, when they maintain as they often do that if the Prince shew an example of gennine Tjr«
tue, Tirtoe urast flourish in every family iu the Empire.—Se« the T« Heo amp;e.

once they reach the 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 magnanimity (or bravery).
He who knows these three, knows by what means to cultivate
personal virtue. He who knows how to cultivate personal
virtue, knows haw to rule men. Hs who knows haw to rale
men, knows how to govern the whole Empire. All who hold
the reins of Gavernment have nine standard rules, by which to
act. These require them to cultivate personal virtue, honor
the virtuous, love thsir relatives, rsspact great oncers, coasi-
lt;ier the whole of their ministers as members of their owa body,
view the people as their children, encourage all the trades, treat
foreigners (those who come from a distance) with kindness, and
to minifest a tsader 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 ani brothers will not grumble with him:-If he respect
lus gr^-it oSsers, then there will be no interruption to the pro-

gave hin. new info^rmation on subjeoU wTh^'llrcrh:^;«';;';;:;;;;^' uLc^^lSlw.'quot;

per discharge of business:—If he consider all hh ministers as
members of his own body, the gratitude of the learned will be
great:—If he treat the people as his children, they will comply
with his admonitions .—If he encourage the trades, his resources
will be sufficient:—If he treat foreigners well, then people of all
quarters will come over to himIf he cherish tributary Princes,
all undsr heaven will reverence him.

To prepare the mind by fasting, wear the proper robes, and
do nothing contrary to propriety, are the means by which to
adorn the person. To banish flattery, send lust to a distance,
despise riches and honor virtue, are the means by which to sti-
mulate men of abilities and worth. To respect their office,
give them good salaries, love what they love, and hate what
they hate, is the way to stimulate relatives. To have abundance
of men for the proper discharge of business, is the way to lead
on the great officers 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 tri.bute, 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
workLn. To accompany those who are departing, and meet
those who are coming, to praise the virtuous and pity the weak
ate the means by which to shew kindness to strangers. To
con:nect again the broken line of succession, raise up Mien
spates regulate those which are in a state of disorder, save those
which' are in danger, call them to audience at the proper sea-
sons, bestow liberally and receive sparingly, is the way to che-
rish tributary Princes.

by all who govern an Empire, and the means of practising them
is one (sincerity or truth). Lst every affair be previously stu-
died, and determined, then it will be established ; if not, then it
vvill fail. Let your words be previously fixed, then you wiU uqt

stumble. Let your affairs be before determined, and they will
not be fettered. Let your actions be previously fixed, and they
will not be feeble. Let your path of virtue be fixed and it will be
endless.

If those in inferior stations do not obtain the good opinion of
their superiors, they will not be able to manage the people.
There is a proper method of securing the good opinion of supe-
riors : If one is not confided in by his friends, he cannot have
the good opinion of his superiors. To obtain the confidence of
friends, there is a prop2r method: If one be not obedient to pa-
rents he will not be confided in by his friends. There is a proper
way of shewing obedience to parents: If on self-examination one
find that he is insincere, then he is not truly obedient to his
parents. There is a way of attaining personal sincerity: If
one does not clearly understand the doctrines of virtue, he can-
not have attained to sincerity. ¹

Smcerity is the Taou or way of laeaven. 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 the
foundation of the human heart, and of the decrees (or will) of heaven, so as to perceive clearlr
where sincerity rests. * *nbsp;^

1nbsp; ' ^ quot;nbsp;quot; Is a term much used in the remaining part of this work. I am quit,

sensible that our word sincerity does not hy any means express fully the sense of the original
word, ^d yet I cannot find any term which seems to coL so neai it. The CommentLrj
define the word to be reality without an, thing untrue, or disorderly, and some may be apt.

from the manner m which it is used in this work, to deem our word perfection a better ren-
dering than the word smcerity. But still, there are objections tothe word perfection as a
correct rendenng of the or.gmal word, such as the sign of the superlative degree being atta.h-

comprehend them, he still exerts himself. quot;When he begins to
think of what he had not thought of before, although he may
not at first understand it still he continues to consider it^
There are things between which he has not previously dis-
criminated, if in attempting to do so he do not at first succeed'
he desists not from his efforts. As to those things which he has
not before practised, if he do not at first succeed in practising
them faithfully, ha ceases not until this is accomplished. To
what others have attained by oaa effort, he will employ aa
hundred. If others have suceeded by ten efforts, he will use a
thousand. He who acts thus, although naturally dull, will be-
come intelligent; although naturally weak and timid, will become
strong and valiant. *

From inherent sincerity, to have perfect intelligence, is to bo
a Sage by nature, to attain sincerity by means of intelhgence ia
to be such by study. Where there is sincerity, there must be
intelligence; where intelhgence is, it must lead to sincerity.

On the right, is the twenty first section, in which Tsze Sze
connects the sense of the above section in order to establish the
doctrine of Confucius respecting the Taou (or path) of heaven

.* It is one of the most favorite doctrines of this haughty people that all men are bj ««tur.
Jt is one UI uic Unbsp;oerfectl so. But nothing can be more opposite, to revela-

That mm'« natiiral abiiit es are verv unequal, is a fact subtanstiatea oyine uni ersal
fivquot;nbsp;Sut that they may, by human exerU^^^^^^

bought to any thing like an equality, the same extent of «-P;™quot;™ Cld Tver ^
N«r does it appear to be the will of the great Creator that they should «ver»»

and of man. The twelve following sections 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 tha
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.

The next order of men (i. e. the next to the Sages aboTe
mentioned ), bend their attention to the straightening of their
deflections from the path of rectitude. These who can do so
have sincerity. Having sincerity, it gradually accumulates and
makes its appearance: alter 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 renovation.
It is only those of the highest sincerity under heaven, that can
thus renovate.

• The highest sincerity, 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 exists in oneself. Examine it, try it. Its whole body, its minute parU
finer and purer qualities as well as its grosser, are all there :—not a single hairs-breadth ii
deficient. The nature of men and things is also our nature, but the King Ke (literally
form aud animation) given them difler from ours. 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
aao who is by nature perfect, and who needs not to acquire perfection by study. * •

The Taou (or reason) of the supremely sincere, enables them
to fore-know things. If a nation is about to flourish, there will be
happy omens, and when about to coma to ruin there will be un-
happy omens. These will appear in Sze (an herb by which they
divine ) and in the tortoise and in the airs and motions of the
four members. When either happiness, or misery is about to
come, the sages will fore-know both the good and the evil, so
that the supremely sincere are equal to the gods. ¹

Sincerity is to perfect one's-self. Taou or reason is what men
ought to practise. Sincerity is the origin and consummation
of things. Without sincerity there would be nothing: hence, the
superior man considers sincerity of much importance. Sincerity
does not merely perfect one's-self, but is the means of perfecting
others. It is benevolence by which one's-self is perfected, and
knowledge by which one perfects others. This is the virtue
of nature; the way of uniting the internal and external. Hence,
pvery thing is done according to its season and order, f

* It is only they who carry sincerity to the highest point, and in whom there remains not a
single hairs-breadth of hypocrisy, that can fore-see the hidden springs of things. The gods
( Shin Kwei ) because they embody all things, and never leave any thing, can move the
secret springs of tilings, and the sages having a perfect acquaintance with all things, can fore-
see by their hidden motions when good or evil is about to come. * *

All things under heaven are produced by a true principle, hence, this principle tnus-t first
exist, and then we have things. When this principle ceases to exist, things of course come to,
an end. Hence, if in the mind there be one thing not genuine or sftncere, then, although
the man act it is still as if he did not. Hence, the superior man deems sincerity valaabis: for
man's heart may be without any insincerity, and may perfect itself: This depends on our-
selves ; there is no good work'which we may not perform.—Moreover, although sincerity is
that by which we perfect ourselves, yet it does not rest here but spontaneously flows out to
others.

1nbsp; * Thus in one paragraph we are/told, that the sages are both Prophets, Sorcerers, (U«l
gods, or equal to the gods I !!

Hence the utmost sincerity is interminable. Not stopping, it
will endure long;—enduring long, it will become manifest;—
becoming manifest, it will extend far;—extending far, it will be-
come thick and substantial;—becoming substantial, it will
rise high and shine forth. Its thickness is that by which it
contains things.—Its height and brightness are what overspread
things :~its extent and duration, are that by which it perfects
things. By its thickness and substantiahty it equals earth; and
by its height and splendour it equals heaven. Its extent and
duration are without limit. He who possesses this sincsrity,
without shewing himself, he will shine forth, without moving he
will renovate others; without acting, he w^ill perfect them. *
The law of heaven and earth may be expressed in one word,( i.
e. sincerity). They do not create things double: hence, their
mode of producing things is incomprehensible.

The way of heaven and earth is substantial, thick, high,
splendid, extensive, and permanent.quot;Heaven, although it ap-
pear but a small b right spot, is infinite in extent. The sun,
moon, stars, and constellations, are suspended in it, and it o-
vershadows all things. The earth, although it appear but a
small heap of dust, yet by its extent anu^iiickness, it sustains
the mountains Hwa Yoh, and feels not their weight. It con-
tains the rivers and suffers them not to flow away. It sustains
all things. The mountains, although they appear like the siza
of a stone, yet they are so extensive, that trees and grass grow

• Ching Tsze says, that what is called the virtue of the highest sincerity, shines forth
to the four winds of heaven, and is preserved in the centre. When it has continued long,
then its evidences come forth, and it increases in extent without end. When it extends to
a great distance, then it accumulates, becomes broad, deep and thick;—being substantial
and thick, it issues forth, rises high, and shines forth in full splendour.

on them,—birds and beasts dwell on them, and pearls are con-
cealed in them. The waters, although they appear like a spoon-
ful, yet they are unfathomable, and the Yuen To, theKeaou Lunf,
and the Yu Pee dwell in them, and vast treasures are produced
by them. The ode says quot;How excellent are the ways of heaven!quot;
This speaks of the reason why heaven acts like heaven. It hke-
wise says, how brilhant are the purity and virtue of Wan Wang!
This also speaks of the reason why Wan Wang was Wan
Wang. His purity was also endless. *

How great is the way of the sage !—It is vast and flowing as
the ocean. It issues forth and nourishes all things! It is exalt-
ed even to heaven! How abundant! It contains three hundred
outlines of ceremonies, and three thousand minute particulars
thereof. It waits for its men, and then is walked in (or practised).
Hence it is said, that without a man of the most exalted virtue,
the supremely excellent doctrines cannot be concentrated.
Therefore, the superior man honors virtue and studies in
order to carry it to the utmost extent, and to exhaust its sub-

• Since in the above sections the meritorions operations of the highest sincerity, had
heen declared equal to heaven and earth. (two of their supreme deities), ••we are now call-
er?o takfa vi?w of heaven and earth, in order that we may form some idea of consummate

bvS heaven and earth act, are perfectly void of the least selfeshness, and are nncea,
bg in their operations, so Wan Wang being by his supreme virtue as Jt
into heav^en and earth, his virtue was likewise without the least mixture of human passions,
•ad interminable in it» renovating power.

tile and minute part». He rises to the highest elevation and
splendor, yet walks in the due medium. He makes himself
perfectly acquainted with the old, and at the same time studies
the new, and pays great respect to the decencies and proprieties
of hfe. Hence, if placed in a high situation, he is not haughty.
If he occupy an inferior station, he does not oppose authority.
When a country is under the Government of reason, his words
are sufficient to raise him to an official situation ( perhaps to
the throne). When a country is not governed by reason, his si-
lence protects him. The Ode says,quot; Thus intelUgence and pru.
dence protect his person. quot; Tiiis passage agrees with what is
here said. *

Confucius says. Upon the man who is ignorant, and yet
pushes himself into office, who holding a low situation, assumes
authority, who, although living in the present age, returns to the
ways of the ancients, the divine judgments will surely come.
It is only the Emperor who has aright to fix the ceremonies, re-
gulate the laws, and adjust the language. But, although, one sit
on the throne, if he be without virtue, he dares not (or ought not)
to institute ceremonies, and music; and although he possess the
requisite virtue, yet if he sit not on the throne, he has no right
to institute ceremonies.f

• One Commentator savs, that what is said in this Section is not miended to extol the sage,

tut M^TUrAs 4 have already observed, it seems imposs.hle to comprehend «hat thi.

Taou is Here as in many other parts of their writings, it is said to be omnipresent and to
fill and influence all thiug..^ Now the very same is repeatedly said of the virtue of superior
men and of the sage.

Did the power, which according to this section the Emperor possesses, extend merely t.

civil laws of the Bapire, and to the ceremonies ot po ite iiiteroo.irse a iioig men wese-

IVIl Ul V lUC ttU 111«« »Ly.nbsp;--------,

which the Emperor possesses a sovereign power, embrac.

lip due to the gods, as well as the forms of politeni«s due to

the ciVil laws ui Liie xuupire, ana tu iite u«ic;uuiii=-» ^^^nbsp;------------ - - cnbsp;. ,

little reason to object to it, although we are of opinion, that all human la»- s should be toimd-
ed onThL which are stamped with divine authority: But, when we take into considera-
tion, that those cerimonies over whi '- ---------a «ove

Zt no créa ed bein-, whether man or Angel, has the smallest degree of right to prescribe to
Ms fellow erèataresquot;Ue mode in which they ought.to pay their homage aad adoraUou to the»
Aiaiighty Creator, Preserver, tind Benefactor.

Confucius said, I can speak about the rites of the Hea Dynas-
ty, but the Kingdom Ke has not left sufficient records of them.
I have studied the rites of the Yin Dynasty, but it is only the
Kingdom of Sung, that has preserved them. I have also studied
the ceremonies of the Chow Dynasty: they are practised at pre-
sent; I follow Chow.

There are three important things for those who govern the
Empire, and where they exist the errors of men will be few. ¹
Although, the ancient kings understood these well, yet there
now exists no sufficient documents to prove them. Without proof,
there is no credit, not beingcredited the people do not follow them.'
The present sages, although, they understand these things, yet
they hold not »high situations.—Not holding high situations,
they are not believed;—Not believed, the people w ill not follow
them. The virtuous Prince possesses the root of high principles
in himself, and manifests them to the people. He examines the
laws of the three kings, and errs not. He stands as one with hea-
ven and earth, and rebels not. Heconfronts the gods without any
misgiving. He waits a hundred ages till a sage come, and does
not doubt. He who confronts the gods, without any misgiving,
knows heaven; He who waits a hundred ages till a sage comes'
without doubting, knows men. Hence, the virtuous Prince
moves and for ages shews the Empire the way. He acts and for

1nbsp; These three important things are the regnlating of the ceremonies,-fixing the law, .„A

adjustmg the language. It is only the Emperor ( the Son of heaven ) who possesses amhori
ty to regulate these important things. Wtere they are properly regulated the Cover im^t
of kingdoms will not differ, the cnston:s of families will be the same and the trnrs nfT^n
will be few. But, although the ancient kings of the Hea and Shang Dynasty sTch aflW
andWooWang, understood these things, yet there are no authentic lt;locnnients iWrsufficienn^
prove to the people what their laws and ceren.onies were and, although sages ohbe rresent
day such as Confucms understand these important matters well, ,et as thly do not Lctpt
high official situations they are not credited bv the pet ple. Hence it is only the sage, forS
«f.L fnbsp;^ with heaven and earth and the all renovating powder of «Lse vS

extends to every part of the universe, who ought to sit on the throne, bicause it is only ,„ch
a man who unites in himself that virtue aud antbority, which are necessary in order to eflect
tbe complete renovation of men.

ages gives laws to the Empire. He speaks and for ages gives
a model to the Eaipire. Those who are at a distance look to
him with respect; those who are near are never wearied with
him. The ode says, quot; There, not hated, here, not rejected.quot;
Perhaps the fame of such a one will continue night and day
forever! the virtuous must be such a man ( consequently
will soon obtain fame in the Empire.)

Confucius took his principles from Yaou and Shun and
elegantly exhibited Wan Wang. Above, he imitated the
seasons of heaven ; below, the laws of water and earth. He
may be compared to heaven and earth, in their supporting, con-
taining and overshadowing all things;—to the regular revolutions
of the seasons, and to the successive shiningofthesun and moon.
All things are nourished together, without any mutual injury.
The laws of nature move together without any mutual opposi-
tion. The feeble energies of nature resemble the flowing of
of rivers, and the more powerful, the abundant production and
changes of things. These are the reasons why heaven and earth
are great. ¹

* As the c»ncl«sion of this section shews why heaven and earth are great, it is likewise
here stated that Confocins was the same as heaven and earth. For he united in his own
person, all the virtue of heaven and earth, as well the whole body of the sages. The ut-
most fulness of divine virtue wasmani ested in Yaou and Sh n. Confucius, therefore viewed
them as his ancestors and leceived and handed down their doctrines. There were no laws,
more complete than those o: Wan and Wo'i Wang, hence, Confucius exhibited them in their
beauty. The revolution of the seasons are fixed and move on with self-existent power, hence
the sage made them his pattern. There ex;sts nothing whatever which is not supported,
overshadowed, and nourished by heaven and earih, in the same manner, the astonishing, all-
moving virtue of the sage, pervaded the universe. Thus it is evident that, Con'ucius united
in his own mind al! fhe virtue of the holy gods, and in his conduct, all the laws of the ancient
and sacred kings. * •

Was favored with, * • tbey would shudder at the idea of offering religious homage to the most
eminently virtuous among mortals who, when compared with the Most High, are but feeble
««i polluted worms of the duet.

It is only the most holy man under heaven who is possessed
of that clear discrimination, and profound intelligence, which
qualify him for filling a high situation,—who possesses that
enlarged hberality, and mild benignity, which fit him for bear-
ing with others.—who manifests that firmness and magnanimi-
ty, that enable him to hold fast good principles—who is actuat-
ed by that benevolence, justice, propriety and knowlege, which
command reverence—and who is so deeply versed in polite
learning and good principles, as to qualify him rightly to dis-
criminate. Vast and extensive are the effects of his virtue! it is
like the deep and living stream, which flows unceasingly.-It ig
substantial and extensive as heaven, and profound as the great
abyss! When manifested, not one of the people but reverences
it. His words not one of the people disbelieve. In his actions,
not one of the people but take delight. Hence, his fame fills and
passes over the boundaries of China and reaches to the bar-
barians. Wherever ships sail, or chariots run, wherever human
strength extends, wherever the heavens overshadow and the
earth sustains, wherever the sun and moon shine, or frosts and
dews fall, among all who have blood and breath, there is not
one which does not honor and love him. Hence it is said that
he equals heaven. ¹

1nbsp; This Section speaks of the intelligence of which some are possessed when born. It does
not appear however but what they consider such perfect ommiscience attainable by those
who have not the good fortune to be born with it. Their most extravagant assertions in re-
ference to the effects of such virtue and knowledge, as the most eminent sages are said to
have possessed, are not only destitute of the least shadow^ of evidence, but aie made in direct
con iadiction to Ae most satisfactory evidence. They are without evidence; for, according to
the.r own historical records, the virtue of Confucius (by far their greatest sage) was so far from
till.no- the middle country ( China ) and passing over the boundaries of the celestial
El! pTi e, to the barbarians, so as lo excite their admiration and renovate their morals, that it
had extremely little effect on the far greater part of those by whom he was immediately sur-
rounded. They are contradicted by the most satisfactory evidence; for, when he who was a»
superior to the most eminent sages of antiquity, as the heavens are higher than the earth , ta-
bernacled among men, he was so far from being generally admired and imitated, that ha was
the object of derision and hatred to a rebellious and obstinate race.

It is only he who pos sesses the highest sincerity under hea-
ven, who is capable of discriminating and fixing what are the
proper duties belonging to each of the human relations,
who can establish the great foundation of the Empire, and
who comprehends the manner in which heaven and earth pro-
duce and nourish. Who should such a man rely upon! How
ardent his benevolence ! How profound his virtue! How vasti
his heaven ! Unless a man possess the knowledge of the bright
discerning sage, he cannot know such a man. ¹

The Ode says, quot; Put on an upper garment above ornamented
Robes; detest display of ornament.quot; Hence, although the path
of the superior man, appear secret, yet it daily becomes more
splendid, while the path of the mean man, although, he strive to
exhibit it, daily vanishes from sight.—Although, the principles
of the superior man seem tasteless, yet they do not produce
dislike. Although, apparently plain, they are still elegant. Al-
though, his conduct may appear confused, it is nevertheless ac-
cording to reason. He knows the near beginnings of distant
results,—the source of manners, and the bright manifestations of
what is minute: such a man can enter the path of virtue, f

t The superior man studies for his own good, and is careless whether men consider him
• scholar or not, hence, he bends his whole attention to fundamental principles. Once establish-
ed in these, his virtue naturally shines forth and cannot be concealed. The low man, on the
aontrarv, studies with a view to catch the admiration of men, hence, he bends his attention to
external ornament, and neglects the root, the consequence of which, is, that his shewv virtue
soon decays and comes to nothing.nbsp;''

1nbsp; It 15 presumed that few will feel disposed to call in question the ooncludin» sentence of

this section, namely, that none but a man of the brightest intelligence can understand what sort

of man the Chinese sage is. Poor man, he seems to be lamentably ignorant himself on this im-
porlant point. He see^ms (o have forgotten that he is a finite creature, and from the blind-
Bess of his mind and haughtiness of his heart, imagines himself the omnipotent and om
mscient God. Thus, esteeming himself infinitely wise, he labors under the destructive infln
ence of the most gross and dangerous ignorance, viz. Ignorance of his Creator and isnoranoê
of himself.nbsp;®

The Ode says.quot; Although what is deep, be concealed, yet it
shines cut at some aperture.quot; But, when the superior man
examines himseli', iia finds no cause for shame or self-reproach. It
is the coaJuct of the superior man, when unseen by human eye,
that cannot be equalled.

The Ode says,quot; Loak into your own chamber, whether you have
cause for shame in the presence of your household gods.quot; Hence,
the su )eri:)r m iais raspictfal, evea when ho maves not, and
sincere wiisn he speaks not. Again, the Ode says,quot; Advance in
silence to worship the gods, renovation takes place without
noiss or strife.quot; Hence, the man of sapsrior virtaa, without
exhorting the people, causes them to receive instruction, aud
without being angry, makes them more afraid than the instru-
ments of punishment can do. The OJe farther says quot; He makes
no dispLiy of his virtue, yet all his ouiaers imitate it. quot; Thus
the superior man ( i. e. virtuous prince ) by , his simple, sohd
gravity gives peace to the E npire. Tae ode says quot; I cherish that
illustrious virtue which is without great noise and without co-
lour.quot; Confucius says, sound and colour are things of the least
moment in the ren ivatioa of a people. The Ode saysquot; Virtue is
light as a hair, quot; Bat a hair h.is comparisons. The highest com-
parison we can make (of the sage's virtue ) is the containing
power of heaven above, which is without sound or scent.*

On the right is the 33rd. Section. Tsze Sze having in the for-
mer sections carried the discussion to the highest point, in this
turns back aud examines the source. He begins again at the
commencement of moral science, which consists in paying the
most serious attention to our secret thoughts and actionsj^and
pushes the reasoning till it reach that simple, solid gravity

»at^ri^l quot;quot;Inbsp;themseleyes simply vyith saying that virtue is not composed of any

ZtTir.have nnderstood tlleir meaning but when ?hev compa%
powe^of h^'emr''- iFquot;'quot;' men call virtue, (o the containing and overshadoS

which prodnces abundance of peace and tranquility through
the whole Empire : and praises its admirable beauty, until L
speak of it being without sound or scent, and then 'stops. For
he takes up the most important ideas in the treatise and draws
them to oae point. His intention in thus repeating again and
agam for the instruction of men is most deep and important
Wdlnotthe student do his utmost to understand the doctrine? *quot;

t'«'quot;'quot;''''atea, there is nolhinj said of these beings i-i the
aTwavs f^el towtd t^quot; quot;quot;^'V quot;nbsp;that reverence' and love which min sholw

Is not he a superior man, who does not feel indignant when
*nen are blind to his merits

2.nbsp;Yew Tsze says, it is seldom that he who practices fihal
piety, and manifests fraternal affection, takes pleasure in disobey-
ing superiors not to feel pleasure in disobeying superiors,
and yet to be guilty of rebellion, is a thing which never happens.

The man of superior virtue bends his undivided attention to
fundamental principles. Once established in these, virtuous
practice naturally follows. Do not fihal piety and fraternal res-
pect constitute the stem of virtuous practice

3.nbsp;Confucius says, that fine speech and a fair exterior are
sddom associated with virtue.

4.nbsp;Tsang Tsze said, I daily examine myself in three things;
viz. whether I have been unfaithful in transacting business for
men, whether in my intercourse with friends I have been insin-
cere, and whether I have neglected to reduce to practice the
instructions of my Teacher.

5- Confucius says, he who rules a country of a thousand
chariots, should pay serious attention to business ;—obtain the

tta'tu^^aS^wroTK.'^?® we acquire by study, is by long and repeated meditation perfecUy
matured, ana wrought into the mind, it becomes a source of pure delight.

iJ». »„H Xfl ^^.V™®nbsp;lt;quot;• disposition with yourself. When your know-

ledge and virtue attract those who live at a distance, then those who are near will know yoa :
and ^len you can extend your virtue to others it becomes a source of joy.
t Whether I possess knowledge or not, depends on me, but to know whether I have know-
depends on others : hence should they not know me, what cause have 1 to be angrv.
1 tihal piety is the stem ot benevolence, but virtue is the source of benevolence.t

This doctrine is defective, because it views obedience to parents, as the highest and first branch
of benevolence, or virtue, and thus excludes our duty to the Supreme Being altogether. But jf
we ought to love, revere and serve our parents, more than we love, and serve other men because
•ur obligations to parents, are greater than to other men, then upon the same principle,
Mr first and chief love, reverence, and obedience are due to our Father in heaven, to whom our
«UjaUons are unspeakably greater, than they can possibly be to the best of earthly parenU.

confidence of the people;—be economical in his expenditure,
and employ his people at the proper seasons.*

6.nbsp;Confucius says, let a son, when at home, practice fiUal
piety, and when abroad, perform the duties of a younger brother;
be diligent and sincere, shew universal benevolence, and make
friends of the virtuous, and if he have leisure, let him spend it in

7.nbsp;Tsze Hea said, he who esteems the virtue of others, and
turns his mind from the love of lust; who, with his whole might
serves his parents,—devotes his person to the service of his
Prince, and is sincere in his intercourse with friends, although he
may be deemed unlearned, I must esteem him truly learned,

8.nbsp;Confucius says, if the superior man be not grave in his
conduct, he will not be respected, nor will his learning be solid.
Be ruled by fideUty and sincerity. Have not a friend inferior
to yourself, If you err, fear not to reform.

9.nbsp;Tsang Tsze said, be careful to perform aright the funeral
rites of parents (or deceased relatives,) and offer sacrifice to dis-
tant ancestors, then the people will return to substantial virtue.

10.nbsp;Tsze Kin asked Tsze Chung, saying, when our master
comes to the province, he must hear what are its politics: will
hehunselfask the Prince, or will it be told him ? Tsze Chung
replied, our master is benign, upright, respectful, polite, and con-
decending; by these he obtains information, His mode of en-
quiring differs from that of other men.f

11.nbsp;Confucius says, while his father lives, observe the bent
of his mind; when his father dies, look at his conduct. If for
three years (after his father's death), he change not from the
principles of his father, he may be called a filial son.J

• The Prince should not call upon the peojile to do government work either in the lt;prigg,
when they oneht to plow and sow the fields, or in the harvest when they are employed i»
reaping ; but in winter, when t)iey have spare time; this is wh« is intended by employing the
people seasonably.

t Such was the eminence of the sage's wisdom apd virtoe, that when he arrived i. «y
»onntry, the Prince informed him how be conducted the affairs of government and asked h»
opinion.

t If a man before three yea«, after the death of his father, deviate from his pnaeiplei,
•Ithoo^ hi» conduct mj be Turtuous, he cannot be considered « dutifal son.

12.nbsp;Tsze Yew says, in the practice of politeness a mild de-
portment is of the greatest moment. This adorned the conduct
of the former kings. But there is a mild pUability which ought
not to be indulged. When one knows only how to be pliable,
and does not regulate his pliability bj propriety, this is what
ought not to be done.nbsp;quot;

13.nbsp;Yew Tsze says, he who makes just agreements can fulfil
his promises. He who behaves with reverence and propriety,
puts shame and disgrace to a distance. He who loses not those
whom he ought to treat with kindness and respect, may be a
master.

14.nbsp;Confucius says, that the superior man seeks not to pam-
per his appetite, nor to live at ease: he is diligent in the prac-
tice of his duty, cautious in his words, and comes to men of
right principles that he may be corrected. Such a man may be
said to be a lover of learning.*

15.nbsp;Tsze Loo asked what may be said of him who is poor,
yet free from servile adulation; rich yet void of haughtiness.
Confucius replied, he may pass, but is not equal to him who
though poor, yet joyful; rich yet a lover of propriety.f

Tsze Kung replied, the ode says, cut then smooth, carve then
polish. Confucius answered Ssze (Tsze Kung) begins to be
capable of quoting the poets. Tell him the past, and he knows the
future, (or give him a hint and he knows the conclusion.);}:

16.nbsp;Confucious says, be not sorry that men do not know
you, but be sorry that you are ignorant of men.

* The superior man's mind is not much concerned about high living and elegant mansions,
but is ^t upon the duties of his station, always anxious to reform his former errors and mak*
up bis former deficiencies; hence his readiness to apply to men of virtue and knowledge that
be may learn of them to correct his mistakes.nbsp;quot;

t Tsze ^0 a disciple of Confucius, had formerly been poor, but afterwards become rich.

1.nbsp;Confucius says, he who governs by virtue, resembles the
north polar star, which remains in its place, while all the other
stars revolve round it, and incline towards it.*

2.nbsp;Confucius says, the sense of the three hundred odes may
be expressed in this one sentence,fquot; Let not your thoughts b»
impurequot;

3.nbsp;Confucius says, if you lead the people by the laws and
regulate them by penal infliction, they will escape punishment^
but be void of shame; but lead them by virtue, and regulate them
by propriety; then they will feel ashamed of vice and advance
in virtue.|

4.nbsp;Confucius said, at fifteen I was bent on study —at
thirty my mind was firmly established;—at forty I had no
doubts ;—at fifty I understood the ways of heaven, and at se-
venty the wishes of my heart passed not the proper limits.

5.nbsp;Mung E Tsze asked what is filial piety. Confucius replied,
not to oppose (propriety). Fan-Che driving his carriage, Con-
fucius told him, that Mung E had asked him what filial piety
was, and that he had told him it was not to oppose. Fan-Chb
said, what did you mean? Confucius replied, when living,

* The north polar star, means the north pole. The south pole is within the earth thirty
degrees, the north pole extends outside the earth thirty degrees. From this circumstance the
south pole is invisible ; consequently the north pole is employed to illustrate this point. The
north ;;o:e is the axle of the heavens, it remains in its place and all the heavenly bodies revolve
round it, and tend towards it. In the same manner the Prince ol' genuine virtue, without any
eflbrt on his part, occupies his royal seat, and such is the all pervading influence of his virtuoni
example, that all his subjects are attracted and renovated by it.

t '' May be expressed in one word,quot; this does not say.lhat if you have this one word you may
east away all the odes, but that the whole sense of these odes resolves itself into this one sentiment.

t quot; Lead the people by the lawsquot;. Laws and punishments are but the means of putting
in force those political principles of which virtue and propriety ought to be the foundation, but
if the Prince vainly depend on laws and punishments, while he neglects to inculcate the radicai
principles of virtue and proper behaviour, the people will merely endeavour to avoid punishment,
but will still retain their evil dispositions and wax worse and worse. On the other hand, he who
leads them b^ virtue and regulates them by propriety, will not only make them ashamed of their
vices, but will excite them to self-exainination, and reformation.

t quot; I was bent on stndy.quot; The sage was born with perfect knowledge and needed not t»
advance step by step ; but he laid down this as a rule for students in general.

serve them (i. e. parents) according to propriety, when dead,
bury them according to propriety, and afterwards sacrifice to
them according to propriety.*

6.nbsp;Mung Woo PTh asked about fihal piety, Confucius replied,
a Father and Mother alone are grieved for their children's sickness.f

7.nbsp;Tsze Yew asked what is fihal piety? Confucius replied that
in the present day, merely to nourish parents, is considered
filial piety, but wc feed our dogs and horses; hence if we do not
honor our parents, what preference do we give them.

8.nbsp;Tsze Hea asked respecting filial piety. Confucius said,
it is in the manner, (or countenance) that the difficulty lies.J

9.nbsp;Confucius said, I converse with Hwuy the whole day, and
he never calls in question my doctrines. He appears dull, but
when he retires, he investigates in secret, so that he can illustrate
my doctrines. Hwuy is not dull.

10.nbsp;Confucius says, observe what a man does. Look at his
motives. Examine where his mind rests. How can men conceal
themselves! How can men conceal themselves !

Confucius says, make yourself completely master of what you
know and constantly learn new ideas, then you may he a teacher
of others.

11.nbsp;Confucius says, the superior man is not a mere machine,
which is fit for one thing only.

•nbsp;Fan Che was a disciple of the sage and was driving his carriage on the occasion. Confn-
oius fearing that Mung E might misunderstand his answer, and suppose that he meant to sar

•nbsp;l SIquot;parents was filial piety, hence he entered into conversatio.
with Fan Che in order to explain the point, which was, that not to act contrary to the fitness of
things, is hlial piety. At that time the families of three of the great officers of lioo had assum-
ed the performance of ceremomes above their station. Confucius wished by this answer to arouse
them to a sense of the impropriety of their conduct.

t An ancient book says, that the filial son gives no cause of grief to parents, by doing any thinr
wrong; hence the only thing they are concerned, or grieved for, is his sickness. Some Commen-
tators say the meaning is, that parents feel constantly and deeply concerned for the sickness
of their children even at the time when they are well, and that the filial child embodies this
spirit in bmselt, and constantly feels the most tender concern for his Parents.

} Tsze Hea was too grave and formal in serving his parents and elder brothers. Thus heme
deficient in suiting h« external deportment to the act he was performing, he faded in according
with the feelings ot his parents.nbsp;rnbsp;onbsp;a

. Ching Tsze says, that the instruction given to E Tsze, was suitable to all men. That
given to Woo Pih, was impaited on account of his being a man which caused much erieft»
people. Tsze Yew nourished his parents, but was deficient in shewing respect. Tsze Ifea wa»
correct and just, but somewhat wanting in mildness and pliability. Each was taught accordinf
to the superiority, or inferiority of his talents, and according to his short comings
This commendable mode of communicating instruction was generally adopted by the sag«

12.nbsp;Tsze Kung asked who is a superior man? Confucius re-
pHed he who first practices his words and then speaks accordingly.

13.nbsp;Confucius says, the superior man possesses general bene-
volence without selfish partiaUty. The mean man is selfish,
partial and void of general benevolence.

14.nbsp;Confucius says, if you read and do not reflect, you will
lose what you learn : — if you think and do not study, you are
uneasy and in danger.

16.nbsp;Confucius said. Yew, permit me to tell you what is know-
ledge. What you are acquainted with, consider that you kno\r
it, what you do not understand, consider that you do not knovr
it; this is knowledge.

17.nbsp;Tsze Chang studied with the view of obtaining a govern-
ment appointment.

Confucius says, hear much, that you may diminish your
doubts. Be careful what you say, then you will seldom err.
See much in order to lessen dangerous uneasiness. Pay much
attention to your actions and you will seldom repent. He who ia
words rarely mistakes, and who seldom finds cause to repent of
his actions, already possesses an official emolument.

18.nbsp;Gae Kung asked how he might secure the submission
of the people. Confucius replied, promote the upright and put
down the vicious and the people will obey. Promote the vicious
and put down the upright and the people will not obey.

19.nbsp;Ke Kang asked by what means the people might be made
respectful and faithful, and stimulated to the practice of virtue.
Confucius replied, rule with firmness and dignity, and they will
behave respectfully. Exemplify fihal piety and tenderness, and
the people will be faithful. Promote the virtuous and instruct
the ignorant, and they will be stimulated..

20.nbsp;Some one asked Confucius why he was not in an official
aituation; to which he replied, the Shoo-King when speaking

of filial piety says, in good government nothing is manifested,
but filial piety and fraternal afiection; he who practices these
governs; why consider him only who holds a government
situation to be acting the part of a ruler?

21.nbsp;Confucius said, I know not how a man who is destitue of
truth can proceed. How can a large carriage go without a bow,
or a small one without a yoke?

22.nbsp;Tsze Chung asked whether the affairs of ten generations
might be foreknown. Confucius replied, it may be known from the
Yin Dynasty, what it took from, or added to the rites of the
Hea Dynasty; and from the Chow Dynasty it may be known
what it took from, or added to the rites of the Yin Dynasty.
Suppose any other succeeds the Chow Bynasty, then the affairs
of the Empire may be known for a hundred ages to come,*

23.nbsp;Confucius says, it is adulation to sacrifice to a god, to
whom we ought not to sacrifice, and to know that a thing is
right and not to do it, is weakness,t

1.nbsp;Confucius said, Ke She uses eight bands of musicians at
his family feasts ; if he can bear to do this, what may he not do T

2.nbsp;The three families used the Yung Che (a kind of music
played at the removal of the Imperial sacrifices) Confucius said,
this Ode says, quot; It is only the Princes who assist ; the Emperor
looks mild and benignant,quot; How can this apply to the Hall of
the three Mandarines

-fknew the future only by reflecting on th» past, and not by any low arts as peopla
^owledge oS°e eVntequot;'nbsp;renounces all claim to the being inspired wStho

Every man has gods, whom those in his station are bound to worship. For instance the
Emperor sacrifices to Heaven and Earth—The Prince to the local deities.—The high Officer,
to the houshoia goos, and the common people to their ancestors. If any person sacrifice m the
pnblic Temples to any god which does not belong to his class, it is with tie view of flatterinR
the deity m order to obtain happiness.nbsp;quot;

i Ke She was one of the superior offleers of the Loo country. The Emperor employed eirfit
bands, or rank? of musicians at his feasts ; the Princes six, and the great Officers of state fow.
Ke She used the music Md ceremomes of the Emperor; on which account Confucius remarked
that since he wfiS capable pf pomg such a thing as this, there was nothing bad that he would
not do It.nbsp;®

When Ae Eijiperor sacrificed in the ancestprial Tenmle they sang the Ode called Ynng. while
tte sacrifices were removing. This Ode say,, that th^Empew l^ks benignant, and it® s 0»1t
tributary Pnnces who assist him. The three Mandasses had at th*t time taken upon them to
! at their sacrifices. But as its (anguag^ could i»t apply to their iacHfices, C«-

3.nbsp;Confucius says, how can a man devoid of virtue practice
propriety! How can a man destitute of virtue play music!

4.nbsp;Ling Fang asked what is the source of propriety f
Confucius exclaimed, an important question indeed! In the
performance of ceremonies, narrow economy is better than
extravagance; and in mourning, deep sorrow is preferable to
external ceremony.*

5.nbsp;Confucius said, the western and northern barbarians hav«
rulers and are not like us the multitudes of Hea (China), who
have lost them-f

6.nbsp;Ke She sacrificed to Tae Shan (a mountain). Confucius
said to Yen Yew, cannot you prevent him. He replied I am
unable. Upon which Confucius exclaimed, alas what you
say of Tae Shan, shews that are you inferior to Ling Fang! J

7.nbsp;Confucius says, that the superior man wrangles not. If
he do, it is at shooting matches. But he yields the place to his
unsuccesful antagonist, and ascends the hall, then descends and
drinks with him. This is the wranghng of the superior man.

8.nbsp;Tsze Hea said (the ode says) quot; Smiling with a well formed
mouth and a fine rolling eye; first the fair ground, then paint.quot;
What ideas does this convey ? Confucius replied, first make the
fair ground, then adorn with colours. Tsze Hea said, you mean
politeness comes last. Confucius exclaimed you have caught
my idea Shang! Now you can converse with me on the poets.^

• In all our concerns we ought neither to be parsimonious, nor extravagant; but the former
is preferable to the latter. In mourning and rites, inward grief, and external order ought to
be regulated by due decorum, but it is better that grief exceed due bounds and external order
be a fittle overlooked, than that there should be too much external shew and a deficiency of
inward sorrow.

t Ym She says, Confucius was grieved at the disorders of the age, and thus lamented them-
They had not completely lost their rulers, but those they had, could not do their duty; and the
distinctions of society were nearly lost.

bis master for this fault, or rather to advise him not to do such a thing^, but on finding that ho
ratlier accorded with his master in this matter ; he mentioned Ling Fang who had just asked
what was the source of propriety, and hinted that Yen was inferior to him ; this he did from a
wish to arouse Yen to a sense of his duty.

^ As the painter cannot make a good drawing without a fair white ground, so unless the
radical principles of virtue be seated in the heart, there is no foundation for a truly polite car-
riage. This is the scope of the metaphorical language of the Poet.

9.nbsp;Confucius said, I can speak of the laws and ceremonies
of the Hea Dynasty, but Ke is incapable of substantiating
what I say. I can likewise teach the rules and ceremonies of
the Yin Dynasty; but here too, Sung is not capable of verify-
ing my words.*

10.nbsp;Confucius said, in the great royal sacrifice, after the
libation is poured out to invoke the descent of the gods, I wish
not to be a spectator any longer.f

11.nbsp;Some one asked what was the intention of the great Roy-
al sacrifices. Confucius replied, I do not know,: to him who
knows this, every thing under heaven, is as plain as this; at the
same time putting his finger into the palm of his hand.

12.nbsp;Sacrifice to ancestors as though they were here. Wor-
ship the gods as if they ware present. Confucius said, I do not
worship as if I were not worshipping.

13.nbsp;Wang Sun Kea, asked what was meant by saying that
it is better to flatter the god of the corner, than the god of the
furnace? Confucius replied, not so, he who offends heaven has
none to whom he can pray.J

14.nbsp;Confucius said, the founders of the Chow Dynasty in-
spected the polity of the two preceeding Dynasties, and how
richly did they adorn it! I follow Chow.^f

* The country Ke was given to the descendants of the reigning family of the Hea Dynasty,
the country Sang was given to the descendants of the Yin, or Shang Dynasty; but both these coun-
tries were deficient in men of merit and in authenticated records, and hence insufficient to con-
firm the words of the sage, in reference to the polity of the Hea and Yin Dynasties.

t In the great royal sacrifice, called Te, the Chief Ministers of Ijoo, in the commencement
of the ceremonies, appeared to. manifest some sincerity, and might be witnessed, but after the
libation was poured on the ground for the purpose of invoking the de;Jent of the gods, they fell
into a lazy careless manner, which the sage could not endure to behold.

There was nothing in which the former kings manifested their grateful remembrance of an-
cestors more deeply, tlian in the sacrifice called Te. Unless a man's benevolence, filial piety,—
sincerity, and reverence, were of the highest order, he could not perform this sacrifice aright;
hence the remark of the sage, that he who was capable of offering this sacrifice properly, could
easily govern the Empire. °nbsp;,,,

t the god of the corner, was considered more honorable, than the god cf the furnace. Wang
San Kea was a Ta Foo of Loo, and wished to assume the place of his Prince; heiice companng
the Prince to the god of the comer, and himself to the god of the furnace, he in a jeering man-
ner insinuated to the sage, tliat it would be more advantagous, to pay court to him, than
to the Prince. But Confucius silenced him by telling him that, when a man violates the will
of heaven (as he had done) there is no atoning for this fault by praying to any other god

f The Hea and Shang Dynasties did not arrive at perfection in their laws and ceremonies,
but the Princes Wan and Woo and the Prime Minister Chow Rung, examined the system of
these two Dynasties, lopping off what was superfluous, and adding what was deficient, and
thus formed a most elegant and complete political and religious system.

15.nbsp;^yhen Confucius entered ths great Temple, he minutely
enquired about every thing. Same one said, who will say that
the man oCTsow's Soa knows propriety? Wiiea he eaters the
great Teniplc, he asks about every thing! Confucius having
heard this, said, even this accords with propriety.

16.nbsp;Confucius said, in shooting at the target, not to send the
arrow through the leather, because men's strength is not equal,
was the custo:Ti of the ancients.

17- Tsze K'lag wished to abolish the sacrificial lamb, offered
on the first of the (i2th.) moon Confucius said, Sze, you are con-
cerned about the lamb, I about the custom.

18.nbsp;Confucius said, if a man (at present) serve his Prince
with the utmost propriety, paople say that he is a flitterer.

19.nbsp;Ting, Prince (of Loo) asked ho'.v a Prince should employ
his Ministers, and how Ministers should serve their Prince.
Confucius replied, a Prince should employ his Ministers with
propriety, and Ministers should serve their Prince with fidelity.

20.nbsp;Confucius said, the joyful strains of the Kwan Tseu (ode)
do not excite licentious desires, nor do its mournful notes
wound the feelings.*

21.nbsp;Gae, Prince (of Loo), asked Tsae Go, about the altars
of the gods of the land and grain. Tsae Go replied, the people
of Hea planted them round with the pine tree, the people of Yin
with the cypress, and those of Chow with the chesnut, in order to
make the people stand in awe, Confucius having heard tiiis,
.said what is finished speak not of it; what cannot be done well
give no advice about it; what is past blame not. t

* The Kwan Tso-i ole refers to Wan Wan^ havii? fallen in love with a Lidy of extra-
ordinary Wrt -e: When he firs* pnid his addresses to her and was nnsaccesslul. hif, grief was so
pnnKent tha» he ccHd not sleep, but having ultimately been snocessfnl in his suit, all the instru-
Wsogt;!Usic«ereemp:oed'oexpess his ,ioy:vet in the grief expressed bv the ode, there
was noth rg tn «ourH the fee'ings nor was there any tinng in the exptess.ons ofjoy cal-
culated to eMite licentious ..assions; hence the sage recommends this piece as a model ot its kind.

t At .ha» tiine the Piince of t^oo wa« a weak man, and his W.msters were violent and tyran-
ni-a^ ronfuci.is krrwin.' that bis (lisciple Tsne Go had not, m his answers to the Frmce ot l^o
given the tnie idea of tV-e altars erected to the 'ocal dei-ie^ and beinj aware that what he had
sdcl about keep ne rt-e peop'e in awe migh- induce the Prince to use harsh measures with ha
recpie. in. e J^.r'Tss^g the tvrann^ of the Mandarines, he uttere-1 these ™rds wiA the
intention of renvovina Tsae Go's care'ess and erroneous answer. tTis meaning was, that the words
which escaped Tsse Go's mo -th, pou'd not be recalled, and now it was of no use, a^ t« 'he effect
thev were calculated to produce. By tliis he wished to make his disciple more attenUve
to his words in future,

22.nbsp;Confucius said, Kwan Chung was a man of small ca-
pacity. Same one said, was Kwan Chung niggardly then?
Confucius replied, he had three K wei (a sort of gallary) and did not
employ oae man for more than one office, how could he be call-
ed niggardly (or economical). Then did Kwan Chung know
propriety? Confucius replied, the Princes of a Province had their
doors enclosed by a screen; so had Kwan She. quot;When two
nsighbourtng Princes met, after having drunk to rether, they invert-
ed their cups, so did Kwan She. If K van She knew proprietjquot;,
who does not know it!

23.nbsp;Confucius, conversing with the music master of Loo, said,
you ought to be acquainted with the principles of iixusic. In
commencing an air, there must be the union of all the notes, and
tones, when the tune swells, there must be psrfect harmony, clear-
ness, and regularity in order to complete the music. *

24.nbsp;The Resident of E begged to be introduced to Confucius,
saying, when men of virtue and talent come here, I have never
been prevented from seeing them. The followers of the sage
introduced him, and when he went out he addressed them thus,
quot; why do you lament that your master has lost hiiv situation? The
Empire has long been in a state of anarchy, but Heaven will
make him a great reformer.quot;

25.nbsp;Confucius said, the music of the Chaou is supremely ex-
cellent and perfectly mild in its spirit;—that of the Woo is also
very fine, but the spirit is not psrfectly mild.f

* At that time the knowledge and practice of innsic had decayed. Confncins wishing to revive
this science, conversed with the Chief -Vl'isician of Ij)o on the saijject, and gave him to under-
stand, that if there was a siagle note vaotin:;, or if the harmony of all the difterent parts was
not complete, it was not worth the name of music. * *

t Chaon was the designatioi of the mu^ic of the-greaf Shun, and Woo was the tjcn^e given to
that of the famous kiiig Woo. Shun was a;nan of a remarkably mild tlt;ii.je) fid gained the
Emnire by his humble benign disposition, hence his music breathed a sweet, mild spirit. Woo
Wang was a valiant warrior, and b/ his bravery conquered the tyrant Chow, consequently his
music partook of the severe aud stern.

26. Confucius says, when men of high rank are void of liber-
ality ;—when in mourning there is no real grief, and ceremonies
are not observed with respect, how can I look at such things !

1.nbsp;Confucius says, the virtue of villagers is beautiful: he
who in selecting a residence refuses to dwell among the virtu-
ous, how can he be considered inteUigent t

2.nbsp;Confucius says, those who are destitute of virtue, can-
not long conduct themselves aright either in poverty or affliction,
nor can they long manage themselves in the midst of prosperity,
(or pleasure), but the virtuous find repose in virtue, and the
inteUigent earnestly covet virtue. *

3.nbsp;Confucius says, it is only the virtuous that are capable
of either loving, or hating a man.

4.nbsp;Confucius says, if the mind be sincerely inclined to\ir^
tue, the man vill not do any thing that is vicious.

5.nbsp;Confucius says, riches and honor are what all men wish
for, but if they cannot be obtained by just means, seek not to en-
joy them. Poverty and low station are what all men hate, but
if they cannot be avoided by proper means, seek not to get rid
of them. If a superior man abandon virtue, how can he com-
plete his reputation. The superior man does not for a sin-
gle moment act contrary to virtue. When in great haste and
confusion he still accords with virtue.

verty or affluence, must be granted by all who knov, any tbmg of ^n»®quot;nbsp;' t ^^^^^^

is naturally possessed of perfect rectitnde, the sad experience of aU
to be utterly void of truth. The same experience P,™ve%that the

which springs naturally in Sie soil of human nature, but is quot; a tree of our heavenly father s

6.nbsp;Confucius said, I have not seen any one who perfectly
loves virtue, nor have I seen one who thoroughly detests vice;
He who perfectly loves virtue, prefers nothing else to it; and he
who has a thorough detestation of vice, will not permit it to ap-
proach his person. Were there any one, who would for one
day apply his whole strength to the practice of virtue, then
I have not seen a person whose strength is not sufficient for it.
If there be any such people, I have not yet seen them.

7.nbsp;Confucius says, men's faults correspond with the class to
which they belong: observe their faults ; and you will know
whether they are men of virtue. *

8.nbsp;Confucius says, if in the morning you hear divine truth,
in the evening you may die. f

9.nbsp;Confucius says, the scholar whose inclination is towards
truth, and virtue, but who is ashamed of mean apparel and
coarse fare, is not worth reasoning with.

10.nbsp;Confucius says, that the superior man in every thing is
void of prejudice, and obstinacy; whatever justice requires, that
he follows.

11.nbsp;Confucius says, the superior man fixes his mind on vir-
tue, the worthless man thinks on a comfortable living;—the for-
mer regards the sanctions of the law, the latter regards gain.

* Confucius said, that the people of that age only knew that he who was free from fault
was virtuous, but they were not aware that a man may from his very faults be known to be
a virtuous man. Men are divided into two classes, the honorable and the mean, the
honorable man's faults lean to the side of too much generosity, the faults of the mean man
are the direct reverse : look then at a man's faults, and you will see to which of these classes

principles are of the utmost importance to every man ; if in the morning a man
hear, understand, and firmly believe them, then in the evening be may die without regret, t i

n It is the slory of the everlasting gospel, that the moment a man sincerely believes its
sacred princ?p,elquot;and with his whole heart relies on that Almighty .Saviour which it rev ƒ s
that moment L i; pardoned and justified io the sight of God the Judge of all the earth.t But ^
the meritorious caLe of his iustification, is neither his knowledge, bel'ef of the gospel, biU
the merits of the Divine Saviour, to whom this gospel directs his mind it does no^PPe^ how

rt;™»r„bparin2 and believinr of the doctrines of the Chinese sages, which reveals no Savi-

Biffotted prejudice proves the ruin of numberless millions of immortalnbsp;quot;I®.^''

be »o?e fllUh or injurious, than for a man to believe principles merely because his tore-
fethquot;K hav™aSptedthem. Every wise man examines impartially whatever he reads or hears
^brlcertrue and rejects false principles, by whomsoever thev may have been held. Had
cSnSslT^dnbsp;of resus,^s it'not likely that ^e would have joyfully em-

13.nbsp;Confucius says, that if a man is able by polite complai-
sance to govern a kingdom, where is the difficulty (of governing),
but if he is not able to govern by polite complaisance, what
shall we say of his politeness!

14.nbsp;Confucius said, be not vexed that you have not a go-
vernment appointment, but be anxious to possess the requisite
qualifications : be not grieved that you are not known, but seek
to be worthy of being known.

15.nbsp;Confucius (addressing Tsang Tsze) said, San, quot; My prin-
ples all unite in one harmonious whole.quot; Tsang Tsze replied,
right. When Confucius wentout, his disciples asked the meaning
fo what he had said? Tsang Tsze replied, our master's principles
are nothing but consummate faithfulness, and benevolence. *

16.nbsp;Confucius says, the superior man is inflaenced by the
love of rectitude, the mean man by the love of gain.

17.nbsp;Confucius says, when you see a man of virtue and wis-
dom, think whether you equal him; when you see a bad man,
retire within, and examine yourself.

18.nbsp;Confucius says, in serving parents, reprove with mild-
ness ; if you perceive that they are not disposed to comply, still
reverence them, and do not oppose their will; should they treat
you severely, murmur not.f

19.nbsp;Confucius says, while parents are alive, wander not to
a distance: if you do, you must fix the place.

20.nbsp;Confucius says, the age of father and mother we ought
not to forget: it is at once a source of joy and fear.

2T. Confucius says, the ancients said not what they could do,
because they felt ashamed that their actions should not com-
pletely accord with their words.

* To perrorm our dntr to the utmost, is faithfulness:—to do to others as we wish them to d*
to us, is benevolence. All the various branches of the Sage's doctrine resolved themselves into
this one principle of fidelity and benevolence. _nbsp;rrnbsp;• i.

t A child ought to take supreme delight In rendering his parents happy. If at My time thejr
act improperly, he ought with a mild countenance and low, gentle voica, to point out their
mistakes, and admonish them to reform, but should they not feel disposedHo comply with thes«
gentle and respectful admonitions, they must still be treated with the highest respect. If tbe re^
proofs of a son should excite the wrath of parents, so as to lead them to treat him with extremt
ieverity, he must not complain, nor diminish Itls end eavours to please them.

23.nbsp;Confucius says, the superior man, wishes to be slow in
speech, but prompt in action.

24.nbsp;Confucius says, the virtuous will not be left alone, they
will certainly have neighbours.

25.nbsp;Tsze Yew says, he who serves a Prince, if he often re-
prove him, will get disgraced, and he who often reproves » friend,
will be be treated with indifference.

1.nbsp;Confucius said, Kung Che Chang may be married; al-
though he be imprisoned, it is not his blame.—He gave him his
daughter in marriage,

Confucius said, if the country be governed by reason. Nan
Yung will not be dismissed; if the country be not governed by
reason, he will escape punishment, and death. He gave him
bis brother's daughter in marriage, *

2.nbsp;Confucius exclaimed, Tsze Tseenis a man of superior vir-
tue. If the Loo country has no superior mén, where did this
man get such virtue ?t

3.nbsp;Tsze Kung said, what sort of a character is Sze (Tsze
Kung), Confucius replied, you are a vessel. What kind of vessel?
Confucius answered, a Hoo-leen (a highly ornamented vessel
used in the ancestorial Temples.) ^

• Thü Cia last of Conf iciu', in these two instanies, sh^w« that the si»e in choosing matchei
looked at the vi.-tuas, not at .h3 happiness, or miser,' of the individaal. Some one said that Naa
y«og was quot;lore virtao'is thin King Che Ch;iag, aad thst the sage on that acaount gare him
his dau-rhter ; ih n h vio.-in- h.n Bro-her.

t Tsze Tssen wis a discip'e of the sage, and a native of Loo. He selected virta-
ons aslt;ioii'es, in or;ler to perfect his own virtue, henoe the sage intimates fas' the praise which
■e conferred ou thit gentlemen, that the Loo count.y possessed mea of superior virtue, and
talent«.

t Tsze K'inï hewni;'i;'! mister e i'oV,-5!. Tlt;1« Tseen, f^i; desiroui of knowing the sage's
opinion concerning himsslf, unnn whiah Confnr..ius told him, thüt he was a vessel.—Tsze Kung
knowing that thare we''e viUiaiile vessels, and 'ikewise Ihnse of little worth, asked farther what
kind of vessel, on whi^h ths sag-5 told hi n, that he might b3 compared to the Hooleen, inti-
mating that he po^^sessed virtue aad abilities capable of serving his country, aad that his tale;nts

4.nbsp;Some one said, Yung is a good man, but destitute of a cle-
ver address. Confucius said, why use a clever (or artful) address!
Disputing with men, often procures their hatred. I do not
know Whether he (Yung) be a virtuous man, but why attach
importance to artful address ?

5.nbsp;Confucius was about to appoint Tseih Teaou Kae to an
official situation; he replied I am still unable completely to com-
prehend your doctrine. Confucius was delighted. *

6.nbsp;Confucius exclaimed, alas good principles do not pre-
vail; were I to ascend a raft and set out to sea, he who would
have courage to go along with me, is Yew (Tsze Loo). Tsze Loo
hearing this, rejoiced; upon which Confucius said. Yew, you
are more valiant than I; but you cannot discriminate.

7.nbsp;Mung Woo Pih, asked whether Tsze Loo was a virtuous
(or benevolent) man, Confucius replied, I do not know. Hav-
ing again asked, Confucius said, he is capable of commanding
the mihtary forces of a country of one thousand chariots, but I
do not know as to his virtue. What may be said of Kew ? He
is capable of being Chief Magistrate in a city of one thou-
sand houses; or governor of a family of one hundred chariots,
but I am not certain as to his virtue. What is your opinion of
Chih ? Confucius replied, Chth girded with his official sash, is
capable of waiting at court, and receiving guests, but in regard
to his virtue I am uncertain, t

8. Confucius said to Tsze Kung, whether do you, or Hwuy
excel ? Tsze Kung replied, how can I presume to compare my-
self to Hwuy ! if Hwuy hear one thing, he knows ten; J if I hear
one thing, I know two. Confucius rephed you are not equal to
him, I grant you are not.

* Tseih Teaou Kae considered that until he completely comprehended right principles, so as
to have the entire management of himself, he was incapable of ruling others, hence Confucius
sensible of his talents and virtue, rejoiced at his sincerity, and firm resolution to make himself
master of the doctrines of rectitude.

t As to these three disciples, although they possessed considerable talents, they quot;ad not ar-
rived at that entire freedom from all selfishness, and that consummate excellence, which merits
the name of virtue, and Confucius would not lightly grant that a man was truly virtuous.

t The words one and ten, mean the commencement and close, including all the intermediate
steps, denoting that Hwuy only wanted to hear the first principle of any truth m order to ob.
tain an instant aud complete knowledge of the whole subject.quot; quot; One and two, mean this,,
and that, intimating that when Tsze Kung heaid any idea, he instantly knew its opposite.

9. Tsae Yu having slept in bed during the day ; Confucius said,
m en wood cannot be carved, a wall of dirty earth cannot be
/»tened : of what use is it that i should reprove Yu. Confu-
«s said, formerly in my intercourse with men, when i heard
m speak, i believed that they would act, but from this time,
quot;en i hear a man speak, i must also see him act. Tsae Yu
quot;as occasioned this change. *

do not wish to do to them. Confucius replied, Sze (Tsze
^«ng) you have not yet attained this.

the anwnt sages was. that thenbsp;durin ' M ' '^'.quot;f !quot;nbsp;The doctrine o^f

with the view of rousin? him, told him thit fquot; ^Pnbsp;^^nbsp;• hence the sa?e

tS?quot;^''???™ ^nbsp;tmlv unV:quot;^quot;quot;!™^quot;nbsp;'■»d down his

ven. Divine reason, mea^'th^ »h® divme principles, which man origiuallv receive« f .. •
'•e, and elegant nnn.ersquot; f the?,nbsp;«elfexilten Si'Ie' '^^Th

«'quot;.V could all know them bu, . S® daily exhibited to the eye of the d?«?' iquot; ®
h^the sage, and some of hi/sttS rjlT'nbsp;we'rH^b^c^ts'Sy dis^sfed

14.nbsp;Tsze Kung asked why Kung Wan Tsze obtained th»
epitliet quot; Learnedquot;? Confucius replied, he was clever, loved
study, and was not ashamed to ask his inferiors, therefore he
was termed learned.

15.nbsp;Confucius said, Tsze Chan possessed four characteristic?
oi the superior man: in his personal conduct he was grave;;—in
serving superiors respectful;—in providing for the support of the
people, benevolent; and in employing them, equitable.

16.nbsp;Confucius said, Gan Ting Chung, knew well how to
maintain friendly intercourse with men: for a long period he
kept up due respect, t

^ 17. Confucius said, Chwang Wan Chung built a house for a
great Tortoise; on the tops of the pillars he painted the pic-
tures of mountains, and on the beams he drew the representor
tion. of water, herbs: of what sort was his intelligence?

18. Tsze Chang enquiring, said, the Ling Yin, Tsze Wan»
three times obtained the office of Ling Yin, yet manifested no,
appearance of joy, and three times lost the office, without any
appearance of displeasure. He informed the nevt' Ling Ym, in
what manner he had conducted the business of the office. What
may be said of such a man ? Confucius said, he was faithful.
But was he perfectly virtuous ? I do not know ; why consider
him perfectly virtuous.

Tsuy Tsze having assasinated the Prince of Tse; Chin Wan
Tse, who possessed forty carriage horses, gave them all up, left
Tse and went to another Province. Oa his arrival there he ex-
claimed, here also they have such Ministers as our Tsuy Tsze!

* Tsze Loo was of an ardent, bold disposlfioti, Ijence when he heard any precept, he instant-
ly pnt it in practice, and was afraid lest he should hear another before the iirst had been fully

t When peop'e hare long lived on terms of close intimacy, they are apt to become
careless and negliijent in their intercourse with each other. Ueace aris.^s want of mutual res-
pect. Wljen therefore we see people after a long continued intimac ;/, still preserve d- e res-
pect, we may jadge that they understand the true principles of mutinl intercourse.

t Chwang'\Van' Chung wa's one of the great OlHcers of Lo» ; he supposed that by preparing,
a house for°a great Tortoi-se which tliey had in Loo, and ornamenting it with mountain scenery,
|ie might have the power of happiness, or misery m his own hand: by this his want of kmjw-
(^ge clparly displayed.

He left and went to another country, but there also^ hé declared
that their Ministers resambled Tsuy Tsze of his native Province,
^iiat (said Tsze Chang) shall we say of this man ? Confucius
replied, he was uncorrupted. But Was he perfectly virtuous ?
I do not know ; why should you esteem him perfectly virtuous. *

19.nbsp;Wan Tsze always considered a thing three times, before
he acted, Confucius hearing of it, said, twice may do.

20.nbsp;Confucius said, Ning Woo Tsze, when the country
■Was under the government of rigfet principles acted wisely; but
when the government lost right principles, he acted foolish-
ly, His wisdom may be equalled, bat his folly (or feigned
Ignorance) cannot.

81. When Confucius was in the Chin country, he exclaimed,
quot; I will return ! 1 will returnquot; ! My students at home, possess
ardour, abihty and learning, but they know not how to regu-
late themselves aright, f

22- Confucius said, that PTh E and Shuh Tse, did not
think of man's former vices, hence men did not feel deeply
offended with them.^

tuat a maa may be faithfal and un=orrapt, and yet not perfectly rirtnons. Faithfuiness and an-
Cormptedness, are but two branches of ^ jin (perfect virtue,) so that ilthough a perfectly

IrlTth'Jfhret it do^s not follow tha'because he possesses one.
•r both of these good qualities, tliat he is therefore completely virtuous. * •

latie^SL'dthfrff'%quot;'^'nbsp;»fs^^ that his principle, were not e-nbraced ; hence he

ïrlTu ; n- 1nbsp;quot;quot;quot; be receivel by this a^e, m^ disciples at home,

are ^ ' f Fquot;''nbsp;g^'^t things. Their leaniing is likewi'se considerable, but as th«
are not yet well acquainted with the golden medium and the proper manner of self government

to Mme c^î» ^'■quot;''v,''''® two brothers and sons of the Prinee of KooChuh, could not bear
quot;ed themln o'tb'' ''quot;'®?''''' b-'if mequot; reformed and abandoned their former vioes they

''•quot;quot;Sht no more of their former improper conduct: bad
people knowmg that tlm was their disposition did not feel a deep antipathy towards them.

23.nbsp;Confucius said, who can say that We Sang Kaou was
an upright man? Some one having begged a little mustard of
him, he (not having any) went and begged of his neighbours,
and gave it to him.

24.nbsp;Confucius said, Tso Kew Ming was ashamed to nse
iine speeches, put on a fair countenance, and shew excessive
respect, and Mow (Confucius) is likewise ashamed of such things.
Tso Kew Ming was ashamed to conceal enmity under the mask
of friendship, and of such conduct. Mow is also ashamed.

25.nbsp;When Yen Yuen and Ke Loo were standing by his side,
Confucius said, why does not each of you express his wish? Tsze
Loo said, I wish to have carriages and horses, and fine skin robes,
that I may use them in common with my friends. If they should
spoil them, I would not be offended. Yen Yuen said, I wish, not
to brag of my virtue, nor to publish my merits. Tsze Loo said, I
wish to hear the desire of our master. Confucius replied, I wish
to give ease to the old, to be faithful to friends, and to cherish
the young. ¹

26.nbsp;Confucius sighing, exclaimed, alas! I have not seen
those who are conscious of their errors, and inwardly accuse
themselves,

27.nbsp;Confucius said, in a village of ten houses, there may be
those who equal Mow in fidelity and sincerity, but not in his
love of learning, f

* Ching Tsze says, that Confacins rested in perfect virtue, Yen Yuen did not act contrary
to it, and Tsze Loo sought after it: and that the great wish of all the three manifested a pnb-
lic spirit, but they diflered as to the degrees of their virtue. Tsze Loo's valour exceeded hit
justice; Yen Yuen had no selfishness, hence he boasted not of his virtue, he knew
that he was the same as other men, and he did not publish his merits. His aim may bo
called great, but he could not, however, avoid reflecting before he acted. But Confucius was
equal to the renovating power of heaven and earth and moved on in his-jourse without the
necesi'y of thought, or reflection, and was steady and infallible as the laws of nature. This iS
the sage. * *

1 made this remark to stimulate others. Mis meaning is, that it is easy to find people of
»n excellent natural disposition, but that the highest knowledge and virtue, are difficult attain-
ments. Those who reach them are sages ; those who do not, are mere rustics ; ought not men
to exert themselves !

1nbsp; * If to be a sort of machine, moved on in its course by some extrinsic force, without the
excercise of thought, or will, is to be a sage, we presume few who lay any claim to common
sense, will covet the distinction.

Coafucius replied, he may do (as a ruler); he is Uberal. Chung
Kung said, to maintain proper respect and yet manifest mild li-
berality in the administration of affairs, is not this proper? Bat
if one be careless, or negligent in his own conduct, and mild and
easy in tae discharge of his oiiicial duties, is not this an excess
of mildness ? Confucius replied, your words are true Yung.

2.nbsp;Gae Kung asked (the sage) which of his disciples excell-
ed in the love of learning? Confucius rephed, there was one,
called Yen Hwuy, who really loved learning. He did not remove
his anger (from the proper object), he did not twice commit the
same mistake : but he was unfortunate ; his life was short ; I
have lost him, and have not heard of another who truly loves
learning ? f

3.nbsp;Tsze Hwa being sent into Tse ; Yen Tsze asked rice for
his (Tsze Hwa's) mother. Confucius said, give her one Foo ;
(Yen) asked more. Confucius said give her one Yu; Yen gave her
five Ping of rice. Confucius (hearing of it) said, when ChTh
Tsze Hwa went to Tse, he rode fat horses, and wore fine
clothes, now I have heard, that the superior man, assists the
needy, but does not increase the wealth of the rich.

Yuen Sze being made a governor by Confucius, he gave hiin
nine hundred measures of grain, which he refused, Confucius

• quot; a Ruler,quot; ^terally, may be placed with his face to the south, tbat being the position o^
Pnaoe when OD the throne, or bennh.nbsp;o

. t Yen Hwuy, the special favorUe of his master, died at the age of thirty two. Confucius said.
When he happened to be proToked he could not aroid being angry, but regulated his anger and did
pot remove it to afi unoSendmg object, in tbe course of his life, he oottid net avoid errins from
•pwraase, but whea oace he knew his.error, he nerer comaiitted it again.

said, do not refuse it, give it to your hamlets, villages and towns.*
4. Confucius speaking of Chung Kung said, the yellow coloured,
horned calf of a mixed coloured cow, although men may not
use it (in sacrifice), will the river and mountain gods reject
it!t

5.nbsp;Confucius said, for three months Hwuy did not deviate
from perfect virtue. The others, perhaps, may not do so only for
a day, or a month.

6.nbsp;Ke K ing asked whether Chung Yew was qualified to
hold an O licial situation? Confucius replied. Yew is certainly
qualified to be an OiBcer of Government; what difficulty would
he have? Is Sze fit for the Mandarinship ? Why should he
not ? Sze has intelligence well suited to the situation of a high
Officer of state. Is Kew capable of filling a government situa-
tion? Why not? Kew's elegant education renders him well
qualified to be a supsrior Mandarin.

7.nbsp;Ke She sent a messenger to Min Tsze K ïén, asking him
to accept the O See of Governor of Pe. Min Tsze Kiin said
to the mes'ien^sr, I ba^ you will make a polite excuse for me,
and should your master again call for me, by that time I shall
be on the banks of the river Wan. :j:

• Ching Tsze says, that Confuoins shoaTd send Tsze Hwa and that Tsze Hwa should act as the
Messenger of Coufucius, was proper ; and when Yen Tsze asked grain for the mo her of Tsze
Hwa, Confucius, (not wishing to oppose men directly) offered him a little to shew him
that it was not proper to give any ! When he asked more; the sage offered him a little more
to teach him, that it was improper to give more. When he did not succeed in obtaining his
request, and gave much of his own accord, this was wrong, and the sage h'ames it. Ar if
Chih had really been in wan^, Confucius would not have waited till he was requested, hot
■would have assisted him of his own accord. As to Yuen Sze ; he was Governor, and had
a right to a fixed salary. When he objected to it, as being too much, the sage said that it was
what the government had fixed and that it was not at his optinn to refuse it; adding that if he
found it more than he had use for, hi ought divide it among the ..oor in the hamlets, villages,
and towns of which he had the oversight. Chang Tsze, says that from these two cases, we
may see how the sage employed property.

t Chung Kung's father vvas a worthless character, but be himself being a good man, the sage
«s»d this comparison to shew that, although his father was a bad man, yet he ought to be em-
ployed in government service. Yellow was the colour most esteemed by the people of the
Chow Dynasty : a yellow calf of a party colouned cow would be an acceptable sacrifice to the-
gods ; although its speckled mother woold not.

} Ke She, Prime minister of Loo, was a man of revolutionary principles ; Min Tsze Keec,
was bred in the school, and had imbibed the principles of Confucius, consequently abhorred the
idea of serving under sueh a man : wherefore he not ool y requested the messenger, to make
an excuse to Ke She, but adso shewed his decided unwillingness to serve him, by intimating
that if he should call him a seiiosd time, he would have left the country before anotber messag*
ooold reach hiui.

8. Pïh New being sick, Confucius went to see him.' Ftom
the window the sage took hold of his hand and exclaimed I
shall lose him! That this man should have this sickness, is tha
decree of heaven! *

9- Confucius exclaimed, how virtuous is Hwuy! He. has one
bamboo of rice, one cup of water, and a mean narrow lane for
for his habitation: other men could not endure such distress;
but it disturbs not the joy of Hwuy ; how virtuous is Hwuy!

10.nbsp;Yen Kew said, it is not that I do not delight in the doc-
trines of my Master, but my strength is insufficient. Confucius
replied, those whose strength is not sufficient go half way and
then fail, but you are feigning.

11.nbsp;Confucius conversing with Tsze Hea said, let yours be
the learning of the superior man, not that of the man of low'
oharacter.

12.nbsp;When Tsze Yew was governor of the city of Woo;
Confucius asked him whether he had any Imen of worth.
He replied I have one Tan Tae Meé Ming, who in travelling
takes not a near cut, nor does he ever come to Yen's house but
on public business.

13.nbsp;Confucius said, Mung Che Fan did not boast of his me-
rits. When the army fled he was in the rear, but as they ap-
proached the gate he beat his horse and said it is not that
I.dared to be in the rear but my horse would not advance, f

* Le (Etiquette) required, that the siclc should he placed under the north window of the
house, and that when the Prince came to call and ask for the sick person, he should be remov-
ed to the south window in order that the Prince might look on him with his face towards the
south. The ftimilv of Pih New observed this cere.Tiony when Confucius called to aslc for him,
in order to honor the sage, but he would not presume to accept qf such an honor, hence he did
not enter the house,- but reached his hand in at ths window and took hold of the hand of his
dring disciple ; for he took an eternal farewell of hiïn 1 Pih Negt;v, in point of virtue, was nest
to Yen and Min, hence the sage was the more sorey at seeing him near death.

t When an army is put to flight, to be in the rear is considered meritorious. Ming Che Fan,
when the army of Loo was defeated by the, troops of Tse, although he remained in the rear,
endeavouring to repel the enemy, yet when the flying troops approached the city, so thit a i
ejes crHjW see him lie beat his horse, calauj; o jt, that it gt;vas not his co ifig; that te'jt
him in the rear, bnt the laziness, or feebleness of his horse. In this he shewed his moJeslj,
and exhibited a pattern of humility which ought to be imitated. 11

The student ought to reflect that this soldier violated truth tn order to on anils'bis
humility. He fold a direct falsehood, which is accounted a heavy cri.ne in the si^^ht i.io
God of tiutli. His humility ought to be imitated, but his disregard to ti'uth, ought to ije ab.ioieiJ,

14.nbsp;Confacius said, if a man do not possess the insinuating
address of Chuh To, and the beauty of Sung Chaou, he will find
St hard to pass in the present age.

15.nbsp;Confucius said, who can go out but by the door? why
•will not men walk in the right path !

16.nbsp;Confucius says, when a man's natural, honest, plainness,
exceeds his ornamental accomplishments, he is a mere rustic ;
on the other hand, when his ornamental accomplishments ex-
ceed his natural, honest, plainness, he is a mere scribe (or fop):
but when substantial plainness, and polite accomphshments, are
properly blended, they form the superior man.

17.nbsp;Man is born upright, if he swerve from uprightness, and
yet avoid death it is mere good fortune. *

18.nbsp;Confucius said, he who knows right principles, is not
equal to him who loves them, nor is he who loves them, equal
to him who delights in them, f

19.nbsp;Confucius said, the higher branches of learning, may be
taught to those whose abilities are above mediocrity, but not to
those whose talents are below mediocrity.

20. Fan Che asked what constitutes knowledge? Confucius re-
plied, to perform fully the duties due to men, to reverence the Gods,

and Confnoius in recommending the one as an example to his disciples, ought to have warn-
ed them against imitating the other: but it is but too evident, that the sage himself had litUe
idea how abommable the sm of lying is in the eyes of the God of truth.

.*nbsp;® prineiple of perfect rectitude, he ought to act agreeably to this divine

pnecip e; if he go astray, this principle is lost; and if after this, his life be preserved it is '
mere chance.

t Chang King Foo says, the thing raav be thus illustrated, to know the five kinds of grai»
IS to Itnow Uiat they may be eaten, to love them, is to eat and relish tliem ; to delight in them'
IS to eat and be satisfied. To know, and not to love good principles, shews that knowledse
IS not complete, to lore and not delight in them, shews that love is not perfect, t t

t t These remarks are perfectly correct, and apply admirably to the dectrines of divine re-
velation. There js a superficial, speculative knowledge of these principles, which is not pro-
auctive ot love to them, and there is a sort of love, or partial approving of them, which is un-
accompamed hy geomne delight in the truth : but when divine truth is clearly and spiritually
understood u must be loved, and when loved, it must prove a source of the purest W mo«l

a^id keep at a due distance from them, may be called knowledge. *
He then asked what is perfect virtue? Confucius answered, that
^hich is at first difficult, but in course of time is attained, may
be called perfect virtue.

21.nbsp;Confucius says, the intelligent man resembles water, the
Virtuous man is like a mountain. The man of knowledge mores,
the man of virtue is at rest. The man of knowledge rejoices,
the man of virtue endures long, f

22.nbsp;Confucius said, by one revohition Tse might equal Loo,
and by one revolution Loo might attain to the government of
Reason. J

2;3. Confucius said, when a cornered cup loses its corners,
shall it still be esteemed a cornered cup? Shall it still be caUed
a cornered cup.^

24.nbsp;Tsae Go asked, saying, if aman of perfect virtue, be told
that a person has fallen into a well, must he descend and save
him? Confucius replied, -why should he! A superior man will do
his utmost, but will not throw away his life. He may be impos-

ed upon by what has the appearance of reason, butnot by what
»s plainly unreasonable.

25.nbsp;Confucius says, be extensively acquainted with fiterature
and maintain what is important with propriety, then you wil!
not oppose reason.

28. Confucius visited Nan Tsze (the Queen of Wei). Tsze
was displeased with him. On which the sage called on

K-ngs Wan and Woo, but bv the dfo'l i^ «quot;quot;''t'nbsp;principles of the two

p.-meiplesoftheanoieuts than Loo. ^^^ «»quot;sidered one stepnbsp;farther from the great

«quot;fe. requires. The conclusion is, that as a^essel whToh t. » ' discharge of Oflicial
--red vessel, so Rulers without talent, and vS' .tnt wTrfh;1orc::S

Tsze Kung said, suppose a man were to manifest general he-
volence to the people, and promote the happiness of all men,
what would you say of him? Might he be called.perfectly yirtu-
ous? Confucius replied, why only virtuous? He must be a
sage : even Yaou snd Shun seemed to come short of this, f

The virtuous man wishes to be established himself, and to
establish others—ho wishes to possess perfect intelligence him-
self, and lead others to perfect knowledge. To be capable of
measuring the hearts of others by our own, may be called the

1,nbsp;Confucius said, I compile, and transmit to posterity,
but write not any thing new. I believe and love the ancients,

2.nbsp;Confucius said, to meditate on what one has learned—to
learn without satiety, and teach without being wearied; how
can I attain to these!

t cinfucius said, those who compose »'''B are sage?.nbsp;^ quot; ? „positions,

miito future ages the doctrines of the former Kings and donbsp;there is an in«x-
For the ancients

have discussed all the pr.noip.es o. neave„ .„u^nbsp;^^^^^^^
haustible mine of admiraV-e truths, I firmly tl;® th^ ; nor is this my opi-
I sincerely delight in them, I never feel ^^ f Uquot; beHe'e^ lov^d and handed'down

pionnbsp;alone,nbsp;fornbsp;Laounbsp;Pangnbsp;of thenbsp;Shangnbsp;Dynasty,nbsp;likewisenbsp;Dciicvnbsp;.nbsp;.nbsp;,,

' 3- Confticius said, I am grieved that virtue is not cultivated,quot;
that learaing is not investigated, that when the principler;6f
rectitude are heard,- men do not advance in the practice of them,
*irid that the vicious do not repent.nbsp;, . -X.

4. When the sage sat at leisure, his manner W^ts eaSy, thus
andihis countenance benign, thus.

: 5.. ; Confucius sighed and said, how much I am decayed! - For
a longrtjine l.have had no dreams of Chow Kung. ....
. (j- . CoBfuciu^said, let the inclination be fixed on the path of
^quot;ty, hold fast goodnes.s, accord with perfect virtue, delight
^^ ^quot;^ts, (or rather when you have leisure amuse yourself
with the art^,) * t

iv.^- : Confucius said, when a person comes and offers the
«sual presents, as an introduction, I always endeavour to in-
struct him. t

Confucius said, he who does not exert his mind, I do not
explain matters to him; hs who doss not exert his mouth, I do
not assist him to express himself. When I help a man round one
co-rner, if he does not get round the other three, I do not ao-ain
assist him.nbsp;■ •nbsp;°

. 9. When Confucius sat near one who was mourning, he could
Aot eat a sa'ficieat q'lantity. Oa tha day in which he condoled
with any oae, he did not sing.

' 10. Confucius conversing with Yen Yuen, said, it is only
you and Fwho, when the government wish to employ us, go into
and when they dismiss us, retire into obscurity. % Tsze
if you go oat with a large army whom will you take

B.^^quot;quot;/quot;?'.'!.'nbsp;»d S''quot;quot; King, fixed the rites and mosic,

perfected the Yih K,„g., a„j compiled the Ghaii Tsew. In all these works he only transmitted
roe drootrines of t^he former Kings, and did n,-,t pablish any thing new. But althonch, his work

■ These are ceremonies, mnsic, .-irchery. Horsemanship, Writing and Arithmetic.
»1,!. I en'® here mentioned, are a few pieces of dried flesh. The sage meant that those
wno themselves come and m the proper manner ask for instruction, altlioiigh their presems
■ WK u . J f' i''®''nbsp;their sincerity, and that he would do his utmost to instruct

nbsp;•nbsp;quot;nbsp;quot;quot;f'®'' instruction to those who did not come to him

J ihe sage neither coveted an official situation, nor had he any predilection for the life of a
fM»quot;^ . u ® quot;quot;fJquot;' °°nbsp;Pquot;quot;quot;;?!quot;. he went into Oftice, when called to it; when he

M lt;=quot;»'lt;'not act on these principles, he retired. Yen Yuen had imbibed the spirit
■oiJjuMaater, hence the highenoomium of the aage.nbsp;u.ucu lue »piru

along with you. Confucius replied, a man who without cause,
woiild rashly engage a tiger, or wade a rirer and endanger hi»-
life without remorse, is one with whom I would not go out. I
want one who is cautious in the management of affairs—who
plans well, and then carries his schemes into effect.

11.nbsp;Confucius said, if it were proper to seek riches, although
I should become a groom to obtain them, I would do it; biit as it
is improper to seek them, I will rest in that which I love.

12.nbsp;Confucius was very careful in worshipping the gods,
in reference to war, and to sickness.

13.nbsp;Confucius being in Tse, heard the music of Shun, and for
the space of three months, knew not the taste of flesh. He
said, I had no idea that lausic, at its best, had arrived at this
pitch.

14.nbsp;Yen Yew said, will our master assist the Prince of
Weil Tsze Kung replied, I will ask him; on which he entered
and said, what sort of men were Pih E, and Shuh Tse. (Con-
fucius) replied, they were virtuous men of old. Were they
dissatisfied? Ans. they sought virtue and obtained it, why
should -they have been dissatisfied ? When he came out, he
said, our Master will not assist the Prince (or he does not
approve of his conduct.) *

15.nbsp;Confucius says, coarse rice for food, water for drink,
and one's bended arm for a pillow, even in the midst of these,

• Lin» Kung, Prince of Wei, banished his eldest son, Kwae Kwei. When the PrinoedW,
the peopFe placed Che, son of Kwae Kwei, on the throne. The people of Tsi» received Rwa*
Kwei but his son Che opposed him. When Confucius was residing m Wei, the ^ple cour
sidertd that Kwae Kwei had disobeyed his father, and that it was proper that Che hi, sob
should ascend the throne : hence Yen Yew doubted whether Confacins would approve of suA
a measure, and asked the opinion of Tsze Kung : the latter did not ask directly about ito
Prince of Wei's conduct, but about Pih E, and Shuh Tse. These two ronng men we» t!»
sons of the Prince cf Koo Chih. When their father was near death he left as order that Shnh
Tse (the vouult;rest) should inherit the throne. But on the death of his father, Shuh Tie yie.ded
the tWone to Pih E : Pih E said. My Father hiis commanded that My Brother sh^ld reipi:
end forthwith absconded, Shuh Tse also refused the throne, and left the country. When Woo
Wano- went to conquer Chow, these two brothers reproved him, and when Woo Wang destro/-
ed the Shang Dynasty, they felt ashamed to receive salary from the house of Chow ; and hesM
concealed themselves in the Yang mountain, where thev died of hunger. Pib E honivei bu
father's commands, and Shuh Tse the divine institution: both acted »ocMduig to divuM
reason, and therefore had no occasion to repent. Wben Tsze Kung had heani the saje s «pi-
nion of their conduct, he knew that he did not approve of the efluduot.of Che towards his father.

there is happiness: but riches and honors, gained by iajustice.
are to me Ught as the fleeting cloud. *

lo- Confucius said, were my age increased fifty years, till
death I would study the Ylh King, and would thus avoid great
errors.

The subjects on which Confucius daily spoke, were the
Sjie aud Shoo Kiag and the L3 Ke. These he constantly spoke,of.

18. Ylh Kung asked, respecting the conduct of Confucius at
Tsze Loo. Tsze Loo made qp reply. Confucius said, why did
you not say, that he is a m xn who in his zeal to obtain know-
ledge, forgets to eat, and in his joy on having obtained it,
forgets the anxiety it cost hitn, aud that he is insensible of the
approach of old age: you might have answered him thus.

19- Confucius said, 1 was not born with knowledge. I love
the ancients and study them with dihgence that I may obtain
knowledge.

20.nbsp;Confucius did not speak of extraordinary feats of strength
nor of rebellion, nor of the gods. %

21.nbsp;Confucius said, if there are three of us walking on the
way, the two besides me, would be my teachers. I would select the

t Some are of opinion that tbe sense has been altered and that it, onght to be read quot; were
jnj Ille lengthened for some time I would til! death study the Yih King.quot; The sage at the
«me he nttered these words was seventy years old, and his mind was most completed nndef
^ loftnence of tbe admirable doctrines of the Yih King; but this remiirk was made to con ■
Tinpe men of the vast importance of studying that work, and to stimulate them to the utmost
exertion.

~ * Mere heathen philosophy has in all ages, aud in all countries taught men, that happiness
« found not in riches and honors, but in virtue. But the hopes and prospects, as well as the
principles and practice of the genuine christian, being far more pure and elevated, than that of
the most eminent heathen sages, his happiness in the midst of poverty and aUliction must of n«-
WSsity be far more solid, and satisfactory. The one can look forward with humble confi-
dence to a glorious immortality, while to tbe other the future is enveloped in a gloomy uncer-
tiintity.

. t Thus it appears by the confession of the sage's own disciples, that his doctrines were coa-
nned to the concerns of this transitorr life, and le^ man to grope in-midnight darkness, as to
the awfally momentons concerns of eternity. If there be a Supreme Ruler, it is of the ut-
inost importance, that we the subjeats of his government, be acouainted with his character
Wd laws. Without this knowledge how shall we know, how to honor and serve him, or by
,gt;rhat method shall we discover how we may regain his favour, which by disobedience to his
will, we have lost. A knowledge of these infinitely important points, nrost be essentially oe-
eessary to the happiness of man, bnt in vain do we search the writings of Confucius, or of any
pth« Chinese for the slightest hint on the sabject. tiet ns then tara froa ttisss to thU
book wfien we £)d quot; liie uld uninortality brought clsari/ to ligiit.quot;

22.nbsp;Confucius said, heaven produced virtue in me, what
can JKwan Tuy do to me!

23.nbsp;Confucius said, you my disciples suppose that, I have
some myterious doctrines, which I conceal froin you. I have no
secrets; whatever I do, all is laid open to your view: this is
the manner of Mow.

24.nbsp;Confucius taught four things, literature, virtuous prac-
tice, faithfulness, and sincerity. *

25.nbsp;Confucius said, a sa^e I cannot see, but could I see a
man of eminent virtue it woald satisfy ms. I cannot see a man
of genuine virtue, but could I see a single hearted, stedfast man
it would be a consolation. *

Without it, and yet pretending to have it—empty, and yet
pretending to be full—possessing little, yet boasting of great
things; how difficult to find constancy among such people !

26.nbsp;Confucius angled, but used not a net—shot birds, but not
when perched, t

27.nbsp;A Confucius said, to act without knowing on what prin-
ciple, is what I never do. I hear much, select what is good, and
practice it—see much and remember what is seen : this is the
next step to knowledge.

28.nbsp;It was difficult to talk to the people of Hoo Heang (i. e.
it was difficult to instruct them). A boy from thence havingwait-
ed on Confucius, the disciples doubted the propriety of admit-

•nbsp;quot; Sagequot; is the epithet given to a holy man, who possess divine and nnfathoroahle know,
ledge. *'Rcun Tszequot; is the name given to those whose talents and virtues are of a superior cast
quot; Virtuousquot; is the denomination of those whose minds are wholly bent towards virtue and not
at all to vice. The quot; Stedfastquot; are those who are not double minded. Chang King Foo says a
sage and superior man receive their designation from their learning, while the virtuous and sted-
fast are so named from their unadorned sincerity. I (says Choo Foo Tsze) consider, that there
is a great dillerence between the height of the sage and the lowness of the stedfast, ye, the
latter may arrive at the perfection of the former.

♦nbsp;Confacins when young was poor, and was often obliged to fish, and hunt in order
lo obtain a livelihood, but he did not intentionally kill alt, but gave both fish and birds ah
opportunity ef escaping for their life. From this may be seen the real disposition of the virtu-
•OB man's heart. Since be treated animals thus, we may see how he would treat J(en. Since
IB sm^ matters be acted thus, we.may judge' how he aQted in matters of great iaijwrtance.

ting him. On which the sage said, when a man purifies him-
self in order to enter (the school) I commend his having purified
himself, and forget his past conduct,—praise his having thus
come forward, and do not commend (or guarantee) his future
conduct; Avhy are you so extremely strict?
. 29. Confucius exclaimed, is virtue far off! I only wish fo»
virtue, and virtue comes. *

30. The Judge of Chin asked whether Chaou King (Princes
of Lao) understood propriety? Confucius replied, that he did
know propriety. Tae sage having gone out (the Judge) intro-
duced Woo Ma Ke and said, I have heard that the superior
man did not connive at men's faults; but I see the superior man
does connive: for the Prince married a lady of the Woo Family,
who are of the same family name with himself, and has changed
Jisr name to Woo Mung Tsze; if then the Prince knows proprie-
ty, who does not? Woo Ma Ke informed Confucius of these
remarks; upon which the sage replied. Mow is a fortunate»
man, when he errs, men are sure to know it. f

3L When Confucius met with any one who sung well, he
caused him to sing the same piece a second time, and then join-
ed with him.

32.nbsp;Confucius said, in learning I am equal to others; but
I cannot by any means exhibit the man of superior virtue in
my conduct.

33.nbsp;Confucius said, how dare I presume to consider myself
equal to a sage, or to a man of perfect virtue! All that can be
said of me, is that I practice their doctrines without satiety, and
teach them to others without weariness. Kung Se Kwa replied,
even this we students cannot learn,

• Cbiii Tsxe says the practice of virtue origiuates in one's self: only wish for it, and it
»omes,. why consider it to be far off!

t Chaou Kung was well acquainted with the rules of propriety, hence, although contrary to
pronrietv ha married a lady of the sime family name, Coufuoius lookiug at his general con-
du^mi .ht i ^tly say that he knew what was proper, when the affair of his irregular marriage
was disSnctl. mentioned to him, his humility induced him to confess that he had erred. Thi«
unwillingness to point out the faults of his Prince and readiness to confess his own, exhibit?
J f ittern to all future age«,

• 84. Confucius being very sick, Tsie Loo begged him to pray.
Coufacius said, is it right that I should? Tsze Loo replied, it is;
the Luy says quot; Pray to the celestial and terrestrial gods.quot; Coafti-
ciuS rejoined. Mow has prayed long!*

S3. Coafucius says, extravag ince leads to disobedience, and
parsimony to meanneS^ Meanness is better than disobedience.

33. Confucius says, the superior man is composed and easy,
the mean man always appaars anxious and restless.

87. Coafucius was mild, yet firm—majestic, but not harsh,
grave, yet pleasant.

1. Confucius said, the virtue of Tae Pih, may be said to be
of the highest order. He resolutely refused the Empire, and yet
the people saw nothing for which to applaud him. f

8. Confucius says, to be respectful without knowing etiquettej.:
is irksome—seriousness without a knowledge of propriety, dei'J
generates into excessive timidity—courage without propriety,
leads to insubordination, and uprightness where propriety isquot;
wanting, induces confused haste.

If superiors treat their Parents and elder relatives properly,
then the people will advance in virtue. If they do not forget
their old friends and servants, they people will not act rudely.

• The gods to whom Tsze L-gt;o exhorted the sage to pray, were heaven and earth. When
a man olteuds these deities, he ought to repent of his sin, pray for pardon, and amend hU con-
vict : hut the sage had no sins to repent of: his conduct perfectly accorded with tbe mind of
the gods ; why then should he pray to them ! * *nbsp;r Jnbsp;wquot;

t Tae Pih was the eldest son of Tae Wang, the grand-father of tha famous Wan Wanr ■•
lae Wang seemg that the royal family of the Shang Dynasty, had dagenerated wished to
dethrone the reignio^^ prince, by w'lich means hi» son Tae Pih might have been raised to the
Imperial throne. The latter, however, resolutely refused to assist his father in such a pro- quot;
ject, deeming it improper to rebel ajainst o:.e's lawful sovereign ; hence in order to «void «11
concern in thus alVair, he absconded, and too', up his residues among barbarians, on which
account the people had not an opportunity of seeing the exhibition of his exalted virtue.

heirt T^ 'nbsp;hetrays the grossest ignorance of the divine character, and of the human

as this exhlht''™Hnbsp;quot;ff'^.'?quot;«™quot;«''. is that inellable pride which such asserdoni

K does net contain the most couclustve evidence, that these are the words of trnth and sobernMev

Tsang Tsze being sick, Mung King went to see him
sang Tsze said, when a bird is near death, its notes are mourn-
, When a man is about to die, his words are virtuous. There
Wree things to which the superior man pays great attention,
e takes care that his demeanour be far removed from harsh-
(rathernbsp;countenance is a true index of his heart;

wtire, a.s he received it from his pamnti Tl.rq«7a o„Tom L'^^ole and
V«^nbsp;^sang Ts.e edogi.es. was the fiimous Yen

7.nbsp;Tsang Tsze says, a scholar should be a man of an enlarged,
liberal, and unbending mind, that he may sustain the weight
of his office, and finish his distant course. To be perfectly vir-
tuous, is his duty, anJ is not this a weighty concern? To stop

8.nbsp;Coafacius says, b3 aroasel to an eiriy attention to the
poets-be established by the study of the Le (manners and cus-
tom.s, or the rules of propriety) finish the whole by the study
of music. *

9.nbsp;Confucius said, you may cause the people to practice
what is proper, but you cannot make them understand the

rxiently pressed by poverty, will rise in rebellion: and if you
shew an immoderate degree of hatred towards a bad man, you

n Confucius says, suppose a man possess the elegant ta-
lents of Chow Kung; yet if he be proud and parsimonious,

1-2. Confucius says, it is not easy to find one who will stu.
dy three years, without having his mind inclined towards the

13 Confucius says, he who believes firmly, delights in stu-
dy arid holds fast even till death; finishes his duty well.

,uainted. wiih the works and revealed will ot the g'flita«, and of the Utter
the Universe :-^of the former the most eminent Chinese sage

A country on the brink of dinger, eater not—a country thrown
into disorder, dwell not in it. When the E npire is under the
goveranaent of reason, go into office, when it loses reason, retire.
If a Province be governed by reason, poverty and meanness
are a disgrace—if it is not, riches and honor are disgraceful.

14.nbsp;Confucius says, if you hold not an official situation,
interfere not with politics.

15.nbsp;Confucius exclaimed, how charmingly did Che commence
his performance of the Kwan Tseu! ¹

16.nbsp;Confucius says, forward and not upright, stupid and
not attentive, empty and not faithful, I acknowledge not
such men.

17.nbsp;Canfucius saj's, study as if you could never reach it, as
if you felt afraid that you should lose it.

13. Cjaficias etclaimJ, hasv great and majestic the go-
▼ernoient of Shun and Yu! yet to themselves it appeared as
nothing.

19. How great, exclaimed Confucius, was the regal conduct
of Yaou ! Vast and extensive,—equalled only by heaven! f

It was only the virtue of Yaou that was thus vast, and thus
high, the people could find no name for it. How vast his merits!
How brilliant the laws and rites which he established !

p''*,.™quot;'nbsp;master of music in the Loo country. The Kwan Tsea, is a national

«ir. V^ontucius had returned loom Wei to Loo, with the intention of regulating the music of

.quot;i? P'-0''inoe. Che had just been appointed to the Cilice of Master Muscian,
MO tie sage on hrst hearmg his performance of the Kwan Tsen, was highly delighted with
ftu abiliUes, and praised him in this manner.» *

. t That the Chieftain Yaou loved his country, and established laws and institntion^ which hs

1nbsp;erse, in whit respect could the man Yaou equa' heaven ! The dominion of heaven ( i. e. of the
supreme Being) extends to innumerable worlds; the government of Yaou, reached only to a
y®'/ »niall spot of this solitary Globe—the beings rende ed everlastingly, and perfectly happy
quot;y the laws and despensations of Heaven, neither man nor Angel can nnmber—those who
»eaped a partial and temporary benefit, from the institutions of Yaou, were at most but a few
«nillions. But whv spend time in contrasting the merits of a creature of the dust, with the infi-
nite Glory of the Great Eternal 1 Alas for the ignorance of God and man which dictated snch
•mpty ealoginms, as that under consideration 1 Alas for the blindness that continues to extol
^em, while it never thinks of inquiring inio their absurdity 01 that man would leara to know
quot;»»d »ad himself, tben would snch »ssertions as this fill him with horror.

King Woo said, I have ten ministers, who are able statesmen.
Confucius said, is it not true, that it is difficult to obtain men
of real worth? In the space between the timeof Yaou and Shun
till the time of Woo Wang, the most that could be obtained
(at one time) were nine men, and one woman *

Two thirds of the Empire, came over to him (King Wan) ;
with these he served the Shang family : the virtue of Chow
(Wan Wang) may be said to have been of the highest order, f

21. Confucius said, I see no flaw (crevice) in the character
of Yu. His food was coarse, but his sacrifices in the hall of
ancestors, full and rich—his common apparel was mean, but
his sacrificial robes, and cap were finely adorned—he lived in
a mean palace, but exhausted his strength, in making ditches
and water courses (for the good of the people). I see no defect
in Yu.$

• The scope of this passage is to shew how difficult it is to procure men of sterling talent
and virtue. It was an ancient saying, that quot; Talents are dilBcuit to find.quot; Confucius says, that
the Emperor Shun obtained only tive men of worth, and ability, and the most that Woo Wang
could obtain, were nine. The Hea aud Shang Dynasty intervened between these two prince»,
and although those two families held the throne for the space of nearly HOD years, yet they
never, at any period of their reign, obtained ten or even nine men of real virtue, and taleats ;
does not this prove the ancient saying true, viz. that quot; Talents are dillicult to End.

t Wan Wanlt;r governed a small Province during the latter end of the Shang Dynasty. Such
was his virtue and merit, when contrasted with the vice and outrageous tyranny of the intMU-
ons Chow, then Emperor, that two thirds of the Empire wished to rebel, and place \\ an W ang
on the throne ; he however continued faithful to the House of Shang ; not deemmg .t right to de-
throne the Emperor, unless the whole body of tlie people had been unanimous m such a measure-

t Yu, the successor of Shun, is said to have been employed by that Emperor to drain the
Empi,e'krthe deluge, so as to carry off the overplus of j.ier. Such was h.s zeal ^
iigh'y meritorions work, that during the eight years m which he attended to it, although he
psustd his own door three times, he did not eater, j: {

t Fome are of opinion-that the flood here referred to, which took place ao^rding to Chi-
nese rhr™ology abo% 2200 years before Christ, is the same as that recorded by Moses, ^d
S Nmh and Yu are one and the same person. The student who is acquainted with ChmeK
td'JrTesmmlnt History, will find so£e points of-semblance between the Chinese flo^
and that recorded in the sacred vo ume, and likewise between

there be sufficient grounds to identify those persons and events, we shall not take upon us to
decide.

2.nbsp;A person belonging to the village of Ta Hang exclaimed,
how vast and extensive the learning of Confucius! Alas that he
has not done any thing to complete his fame! Confucius hear-
ing of this, said to his disciples, what shall I bend my attention
to, shall I become a charioteer, or an archer? I will become a
charioteer.

3.nbsp;Confucius said, to wear a cap made of fine linen,
accords with etiquette; at present, one made of silk is worn; be-
cause more economical: in this I will follow the multitude.
Etiquette requires that obeisance should be done to the Prince
below stairs ; at present people ascend the hall and then bow:
this is pride, I will follow the custom of bowing below, although
I should differ from all. f

4.nbsp;Confucius was perfectly void of four things; he had no
selfishness—no prejudice—no bigotry—no egotism.

• Althoosh the sage explained every subject, yet he seldom conversed much on these thr^
thincrs, wishing his pupils to follow justice, and not scheme about gam, »/d»™
with virtue and not vex themselves about fate, ani to pract.ce the virtues of which they wars
capable, and not think of leaping at once to the summit of excellence.

t Confucius said that in reference to the materials of a cap, or such things although they
B.av?ofbe ^ad^f the same cloth as ancient custom requires, yet there is nothmg m tEis cpn-
Sa?y to justTce I will therefore imitate the many m stich cases ; but as to bowing above stairs
CZio! doing it b^low, according to ancient usa^^e, smce it spntigs frotn pride d.sr^pect
^ich ought to be crushed, 1 will m such cases dare to be singular m following the ancient
and proper mode. 11

t This was acting the part of an upright man. Our first object ought to be to discover what
reason and religion point out as the patli of duty ; and having once found this celestial path,
we ou.hrnotnbsp;tquot; hesitate about walking in it, altSongh we may walk alone, and

by our siLglrity provoke the foolish jeers of a deluded world. This is the only way to hnd
present peace of mind, and to secure everlasting feUoity.

since Wan Wang is now no more, does not the regulation of
the laws and ceremonies depend on me ? Tf heaven had wished
to put an end to this order of things, then the successor of the
dead, would not have been disposed to hand down this regula-
tion of manners and laws, and since heaven does not wish
to put an end to this regulation, what can the men of Kwang
do to me! ¹

6.nbsp;A great Officer of state once asked Tsze Kung saying, is
not your Master a sage? Has he not numerous accomphshments?
Tsze Kung replied, certainly heaven has granted him unbounded
talents and virtue and may make him a sage; he likewise pos-
sesses many accomplishments. Confucius hearing of this, said,
does this Mandarin know me ? When I was young, I was in low
circumstances, hence learned many of the arts, hut these things
are of little value. Do many such accomplishments make a
superior man? No; Liou said, Confucius was wont to say, quot;I
was not employed by government, hence attended to the arts.quot; f

7.nbsp;Confucius said, do I really possess knowledge! I have
no knowledge; but if an ignorant person make inquiries, although
he appear perfectly empty, I shew him all the bearings and ful-
ly explain the sense of his questions.

• Yang Hoo having acted a tyrannical part in Kwang, and the appearance of the sage bear*
bg a strong resemblance to his ; the people, through mistake, surrounded him, as if about to d*
Tiolence to him, but although the was a little startled at such a procedure, he said to bit
followers, thai heaven had put it into his heart to revise, and hani down to posteritr the ex-
#el1ent laws and ri'es of Wannbsp;and that since this fa-noas Prince had beai Ion'' dead

(about 43J year«) and heaven had raised him id to alorn and transmit his laws, tfce me* of
Kwang were not able to oppose heaven and injure him. * •

t This Mandarin deemed the numerous accoraplishraents of Confucius a proof of his sage-
ship. Tsze Kung considered that the virtue and abilities which heaven had granted him with-
out measure, were what constituted him a saga, an 1 that his knowledge of the arts were to bs
■viewed, rather as appendages than essential elements of his sage-ship. Bat allho igh he believed
him to be in reality a sage, he did not decidedly affirm so, but modestly insinuated, that
he was on the poin* of becoming one. Confucius as modestly denie I that any i-nportance ought
to be attached to the arts of an jling. archery, horseman-ship, and such like thin's, which h*
learned in yo ith, only because he was not employed by the public, remarking that« knowledg«
of a Bumber of such things, is not essential to the character of a superior man.

1nbsp; • Tt appears from these remarks of Confucius, that he thought himse'f the onlr person ca-
pable of tran.smitting lo posterity a knowledge of what he considered the principles which an
essential to the happiness of man. Mung Tsze, who lived more than 190 years after Confncius,
•nd who ranks next to bim in (be estimation of his ooontrymem, expresse* a «ioiltr opUioa
respecting himself.

8.nbsp;Confucius exclaimed the Fung bird comes not, the rivers
send not forth the Too, it is all over with me! *

9.nbsp;When Confucius saw one in a mourning habit, or wearing
the cap and robes of office, or blind, although younger than him-
self (when sitting), he rose; if he passed the person (sitting)
he walked fast.

10. Yen Yuen in admiration(of the sage's way, quot;Taouquot;) exclaim-
ed, when Hook up to it, how high! When I attempt to penetrate
it how firm! When I view it as before me, suddenly it appears
behind me. My master led me gradually on, expanded my mind
by learning and bound me by the knowledge of propriety.
When I wish to stop I cannot: when I have exhausted my
abilities it (the doctrine of the sAge) as it were stands fixed, al-
though I wish to reach it I have no means of doing so.

11.nbsp;Confucius being very sick, Tsze Loo sent a disciple
as his minister. When the sickness abated a little, Confucius
exclaimed, how long will you continue to err Yew! Not to have a
minister and yet be attended by one, whom do I insult by this?
I insult h3 iven! R ither than have died in the hands of this
miqister,^ I would have preferred dying in the hands of my dis-
ciples : although I should not have obtained a great funeral;
should I have died on the high way! t

12.nbsp;Tsze Kung said, suppose I had a handsome jewel, ought I
to keep it concealed in a case, or should I ask a good price for it
and sell it? Confucius replied, sell it, sell it; but 1 would wait
till I got its value, %

• In the time of Shnn, the Fono Lin bird made it« appearince, »nd in the time of Wan
Wan.' iU notes were heard on the Ke mountain, and m the days of Fub He (the mventor of
the characters) an animal appeared in the river havmg the body of a horse and the head of a
■dragon, with a map on its back : these were felicitous omens and the preeursors of good Prmces
and a benevolent government. Their non-appearance m the days of the sage, led hin
to despair of being the renovator of his degenerate country.

t Confucius was at that time out of office, and had no right to such an official servant. \
peat burial means such as a Prince or Minister of state should have.

t Tsze Kune by this comparison, referred to his master, who although possessed of talents
and virtue was not in Office. Confucius signified by his reply, that be really desired to serTe
^s cottutry, but that he would not ask for m Official situatioa.

13.nbsp;Confucius expressed a wish to reside in Kew E (among
the eastern barbarians). Some one said, what a wretched .si.
tuation! Confucius rephed, where the superior man dwells how
can there be wretchedness. *

14.nbsp;Confucius said, when I returned from \yei to Loo, I
corrected the music,so that each of the notes and tones obtained
its proper place, f

15.nbsp;Confucius says, when you go out, serve your Prince
and his Ministers, when at home, serve your father and elder
brother. In funeral and sacrificial rites, do not dare not to do
your utaost. In drinking do not indulge so far as to confuse
your mind; how can I lay claim to such conduct!

16.nbsp;Confucius being on a river, exclaimed, this rolls' on,
night and day, it stops not! I

17.nbsp;Confucius said, I have not seen any one who loves virtue
as we love beauty.

18.nbsp;Confucius said, if in raising a mound, I stop when it
wants one basket more to finish it, my stopping depends on
myself, and if there be but the contents of one basket laid on the
level ground, yet if I advance, this gomg forward likewise depends
on myself.

20.nbsp;Confucius speaking of Hwuy; said alasl I saw him ad-
vance, bnt never did I see him stop.

21 Confucius says, the blade my spring, and yet produce
no blossom, the blossom may appear, and may never give the
npe grain.

m rather a mangled state, having lost iheirdTe re-nZLnnbsp;bat poetry and mus.o were

22.nbsp;Confiieius says, a young student may be worthy of
▼eneration. Who knows but his knowledge may yet equal

mine ? But if a man arrive at forty, or fifty, without hav-
ing acquired knowledge, he can never be worthy of veneration.

23.nbsp;Confucius says, straight forward language, (or reproof)
will not men assent to it ? But it is reformation which is valuable.
Insinuating words, will not men be pleased with them ? But to
investigate the source of the evil is the grand point ? What can Ï
do with those who are pleased and do not probe the root of the
evil—who assent and do not reform ? *

24.nbsp;Confucius says, the general of a large army, may be seized,
but the will of a common man cannot be forced.

25.nbsp;Confucius says. Yew is the man who in mean apparel,
and tattered garments, can sit with those who wear furred robes,
without feeling ashamed. Neither hurtful, nor covetous, how
can he practice vice.

Tsze Loo (i. e. Yew) constantly recited these words, on which
Confucius observed, how is this sufficient to be considered
virtue, f

26.nbsp;Confucius says, when the cold season arrives, then yoa
will know the Sung and Pih trees (perhaps the Pine and cy-
press) by their durable foliage.

27.nbsp;Confucius says, the truly intelligent have no doubts—the
truly virtuous, no sorrow—and the truly brave, no fear.

28.nbsp;Confucius says, a man may apply to learning, and yet
not hit on right principles, he may hit on right principles, and
yet not become established in them, he may be established in
them, and yet not be capable of weighing things aright.

• «taight forward, faithful language, ia what men fear, hence they must ataent to it. Tn:.
«uatmg words, do not take occasion of men's faults, hence they must give pleasure
But the consent which .s not followed by reformation, is merely a temporary and external thinï
and the pleasure that does not send one to eiamine his conduct te the bottom, shew» that thi
person irincapaWe of perceiring where the hidden idea lies.

t Tsk Loo by constantly repeating the terms in which the sage had praised him, shewed
that he wa» delighted w-ith himself, a^ made no farther effort to llmae iathe PWhif F^e
Thereforp the a»^ agais referred to this in order to araose Inm.nbsp;jfw«« Turoe.

29. quot; The Tang Te flower waves from side to siHte, and do not
I think on you, but your abode is distant.quot; Confucius says, mea
do not think of it (virtue). How is it distant! *

1.nbsp;Confucius in his native village was sincere and respectful,
and appeared as if unable to speak, f

In the Temple of Ancestors, arid in the Court, he conversed
minutely about every thing, but with respectful caution. X

2.nbsp;In the Court, he talked to the inferior Officers with
straight forward fidelity, and to the superior Officers he talked
with pleasing frankness. When the sovereign was present, he
shewed a respectful and dignified demeanour.

3.nbsp;When sent by his Prince to receive a guest, his counte-
nance suddenly changed, thus, and he walked with a short and
quick step, thus ; in bowing to them (i. e. surrounding officers),
he moved his hands left and right, but his robes hung straight,
both before and behind, ^ He entered again with quick step, and
his hands stretched like the two wings of a bird. When the guest
retired he reported to the Prince, saying quot;the guest is out
pf sight.''

• This is a quotation from an ancient ode; the former two clauses haye no meaning and afo
quoted, merely, to introduce the latter two.

t Yang She says, Confucius daily practised the principles which he taught, and never de^
parted from them. Consequently his disciples minutely observed and recollected his every
inotion, and most trilling action. His native village, was the residence of his parents, eldet
brothers and kindred, hence his humble retiring deportment while there.

t The Ancestorial Temple, is tlje depository of the niles respecting rites and oeremonies.
The Court is the place from which the national laws issue, hence what belongs to these oagh*
to be minutely inquired into,

f When bowing to those on his left, he moved his hands to the left, when bowing to tU»S6
pn his right, be moved bia bands to the right, but stood so as to keep bis robe» »traight.

4.nbsp;When he entered the Palace door, he crouched down in
this manner, as if the door could not admit him. He stood not la
the middle of the door, nor did he walk on the threshold. ¹ la
passing the (empty) seat of the Prince, his colour changed, thus:
he walked, with short and hasty step thus; and in speaking he
appeared unable to express himself. Holding up his robes he
ascended the hall, bending his body, thus, and repressing his
breath as if he did not breathe. When he went out and des-
cended one step, he relaxed his countenance a little, assuming
a mild and pleasing deportment; when he reached the foot of the
stair, he expanded his arms like a bird's wings, thus. On return-
ing to his seat, he put on a serious, grave countenance, thus.

5.nbsp;When receiving the seal of office ke bent his body as if
unable to bear it; holding it as high as the hands are raised in
making a bow, and as low as if delivering any thing—his
Countenance wearing the appearance of fear and lifting his
feet with short and cautious step, as if intangled. In presenting
the public presents his countenance was mild and placid—^in
presenting private presents, still more pleasant,

6.nbsp;The superior man (Confucius) did not wear clothes with a
deep green, or crimson collar. He did not wear clothes of a reddish,
or brownish colour, as his common apparel. In hot weather
he wore a robe of line, or coarse linen as an upper gar-
ment. Black clothes he lined with the skin of a (black) lamb ;
white robes with the skin of the deer—yellow with that of
the fox.

Common clothes he wore long with the right sleeve short. His
night gown was one length and a half of his body. At home he
wore thick warm clothes made of the hair of Hoo Ho (a kind
of fox). When he put off his mourning robes he failed not to wear
all the customary ornaments. Unless a we Shang (an under gar-
ment) he had his lower garments plaited. With lamb-skin robes
and sombre coloured cap he did not go to condole. On the first of
the month, he always put on his court robes and waited on the
Prince.

1nbsp; Th. middle of tlia door (quot; or rather the middle doorquot;) was th»t bj which the Princ© weat
oat and came in.

7. When he fasted he dressed himself in clean clothes,—chang-
ed his food and his sitting place.

8.nbsp;He did not dislike dehcate food, nor had he any objection
to meat cut very small. Rice too hot, or with a bad flavor-
stinking fish and spoiled meat, or changed in flavor, discoloured
flesh, or what had a bad flavour he did not eat. Food over done,
or out of season, he did not eat. Whatever was not properly
cut he did not eat, nor did he eat any thing without its proper
sauce. Although there were abundance of flesh, he did not take ^
undue proportion of it: although he had no fixed standard as to
the quantity of wine he drunk, he never took so much as to in-
jure his mind. Wine bought in the market he did not drink—dried
meat which was bought he did not eat. He never omitted taking
^nger to his food. He never eat too much. When assisting at the
public sacrifices, he kept not the flesh, which he received,
through the night. The flesh used in his family sacrifices,he gave
not away after being kept three days: if given away after three
days it would not be eatable. Whe n eating he did not give his
opinion, when reposing he proposed not any subject of conversa-
tion. Although it were coarse food, vegetables or soup, he first
poured out alittle as a libation: this he did with solemn reverence.

10.nbsp;When the men of the village who used staves left a con-
vivial party, he also left. When the villagers brought the No * he
put on his court robes, and stood out side his door to receive it.

11.nbsp;When he sent a messenger to inquire for a friend in ano-
ther Province, he bowed twice and accompanied him a short
way. Kang Tsze having sent some medicine to him, he bowed
and received it, but said Mow is not acquainted with it, and
dares not eat it. His stable being burnt down; when he return-
ed from Court, he asked whether the people were injured, but
did not enquire about the horses.

A sort of exhibitioB by which they expelled doemocs, or diseases occasloaed \tj doemoae^

12.nbsp;quot;When the Prince sent him food he first had it placed
properly on the table, and then tasted it. When the Prince
presented him with raw flesh, he had it dressed and then offered
it to his deceased ancestors. If the Prince gave him a living
animal, he fed it. When with his Prince at table, on the
Prince pouring out a libation, he first tasted it. When sick,
if the Prince went to visit him, he laid his head to the east,
threw his court robes over him, and put on his great sash.
When the Prince called him, he waited not for his carriage,
but walked on foot. When he entered the great temple he
asked about every thing. When a friend died, who had no
relative, he said quot;let the care of burying him devolve on
me.quot; When a friend presented him with a gift, if it were a car-
riage and horses, unless there was flesh, that he could offer
in sacrifice, he did not bow. He did not sleep as if dead, nor
did he appear stiff and formal in his own house. When he met
one in a mourning habit, although his familiar acquaintance, he
shewed him respect. When he saw one wearing the robes of
office, or a blind person, although in the habit of seeing him daily,
he did him honor. When he met a person in mourning, he bowed
even to the front cross beam of his carriage, he did the same to the
person bearing the census of the people. When he saw his host
spread a full table for him, he changed his countenance, and rose
to shew his respect. In time of loud thunder, or violent winds
he manifested awe.

13.nbsp;When he mounted a carriage, he stood upright and took
hold of the cords—when in a carriage he did not gaze about,
talk fast, nor point at people.

14.nbsp;At the countenance (of a man) a bird rises, flies about
(till he pass) and then returns. It is said that the Tsze bird was
enjoying itself near a mountain bridge, when it saw Tsze Loo
it gave three shrieks and rose. *

Iifrv'-j jj j.vd i---aâ.hîidï n;:d .*»-quot;gt;- iiT .-lîî r«» ' vi
'a';nbsp;.hnbsp;noflj f'figt;inbsp;ruil üo ' ;

t.l 'ivV-V , Ï^Ûîi, nilU 'iU r^' .'ï ^ quot; * . . . i.'.
-■Ugt;rgt;ÜV-.I' ll'ii .ï'üs .'..ii■.•»•'q Itv^.H ■ : - quot;.•.■ .

'i'.' 'nnbsp;-^t!!!?: i -C'i •■ ■ li-r ■ • i' - ■
,.(1;. ó (iiii! 1 li'j .h U) ji-ViJ u:i I '^ii..:

1.nbsp;Confucius saidj in former times, those who excelled in the
knowledge of propriety and music are (by men of the present
a^e) esteemed mere rustics—^but in the present day, those who
are versed in the knowledge of propriety and music, are esteemed
accomplished Scholars. In practice, I follow those of former
ages. *

2.nbsp;Confucius said, of those who followed me in Chin and
Tsae, none now call at my door. Those who excelled in the
practice of virtue, were Yen Yuen, Min Tsze Keen, Yen Pih
New, and Chung Kung. The most eloquent were Tsae Go and
Tsze Kung. Those who were best versed in politics, were Yen
Tuen and Ke Loo. The most eminent in literature, were Tsze
yew and Tsze Hea,

8. Confucius said, Hwuy does not asist me. I say not any
thing in which he does not delight, f

4.nbsp;Confucius said, how eminent was the filial piety of Min
Tsze Keen! There was no man who did not credit the testimony
of his parents and brothers (concerning his filial piety.)

5.nbsp;Nan Yung, daily repeated the Pih Kwei, three times: Con-
fucius gave him his brother's daughter in marriage.

6.nbsp;Ke Kang asked which of the disciples loved study most,
Confucius replied, there was one Hwuy, who delighted in study,
Irat unfortunately his life was short. He is dead, and now I
Jjave no such man.

' 1» former times, men possessed a due proportion of plain, honest sineerity, duly blendei
with ornamental accomplishments; at present, the learned have more polish than substantial virtue

♦ Hwuy had snch a clear perception of every doctrine which the sage delivered, Üiat hs
Mver came to have his doubts resolved. Hence his delighted master said, 1 receive no assi«'
tenee from Hwuy, as it respects the advantages resulting lo the teacher from the frequent diu-
BBsion of difticult points: for Hwuy has no difficulties to solve. This was not said beoause th»
•age needed the assistance of iiis disciples, but proceeded from humility and a wish ts
«Stalüwuy.

7.nbsp;quot;Whsn Yen Yaen died, Yea Ldo begged Coafucius to sell
his carriage aad buy an oatside co'Bn for him, to which request
Coafucius rspîiad, taleats or not talents, every man says he is
my son. When Le died, he had an ianer, but no outer cof-
fin. I cannot walk oa foot in order that he may have an outer
coma. Since î held the oifice of a Ta Foo I ought not to walk
on foot. *

8.nbsp;When Yen Yuen died, Coafucius deeply lamented him,
exclaiming, heaven has rained me! heaven has ruined me !

9. When Yen Yuea died, Confucius wept bitterly. His followers
said, does not our Master lament too bitterly ! Should I not do
so ! If I do not lament such a man, whom shall I lament! f

10.nbsp;When Yen Yuen died, the other disciples wished to give
him a splendid funeral, Confucius said, it is improper : but
they buried him in a splendid manner (on which account) the
sage said, quot; Hwuy looked on me as his father, that I could not
treat him as a son, is not my blame, but fiat of my disciples. J

11.nbsp;Ke Loo asked how the gods ought to he served. The
sage replied, you cannot yet serve man, how can you serve the
gods ? I presume to ask concerning death. You do not yet
know life ; how can you know death,

12.nbsp;Min Tsze stood by with steady mildness in his looks,
Tsze Loo appeared firm and bold. Yen Yew and Tsze Kung
manifested a soft pliability. Coafucius was pleased, but said.
Yew will not die a proper death.

* Ysn Loo was the father of Yen Yuen, and Ls was the aon of Confucius. As the sage
bnried his own son wilhoat an outer colfin, he justU considéré 1, that although Le's talents
were not equal to Yea Yuen's yet, as he was his own son, it would be ioiproper to treat anodier
with more respect.

_ t He lamented that he did not succeed in burying Hwuy în a proper manner, as he interred
his own son Le, and this he did in or-der to reprove his disciples.

} fn funerals it should be consiilered whether the family possesses means or not. It is not
agreeable to reason that poor people should have expensive funerals, o.-^ this ground the sage
gave his veto to the request of his disciples.

IT The gods and men eight to be served on the same principles and so should the living
end the dead. Consequently he who knows hoA to serve men, must know how to serve the
gods, and he who is acquainted with the principles of life, knows the principles of death, f ^

IT t As to serving the dead, in the manner of the Chinese, it is evidently gross idolatry, and
consequently condemned bv the law of the on'y living and true God : but must it not appear
to every unprejudiced mind, at the first glance, that there ought in many respects to be a vast
différence between the services which we render to God, and that which we render to ojr
fellow creatures ! And is it not a palpable fact, that many are in a great measure acquaiuled
with the r duty to man, who are at the same time totally ignorant of the very first principle»
of their duty to God, Thus oonfounding things which are so vastly different, is oae of the
fatal effeots of being unacquainted witb the revealed will of God.

13.nbsp;Ths store keeper of Loo wished to erect a new granary,
Min Tsze Keen said, why not repair the old ona? What neces-
sity for altering it? Confucius said, this man is not a man of
■words, but if he speak, it is always to the point.

For this reason the other disciples shewed less respect for Tsze
Loo, on which Confucius said. Yew has ascended the great
h dl, but has not yet entered the inner chambers of science.

15.nbsp;Ts^e Kung asked whether Sze, or Shang was the more
learned and virtuous. Confucius replied, Sze goes too far, and
Shang gees rot far eaouga. Tiaa Sze excels ? Confucius re-
pUed, to go too far, is as bad, as not to go far enough.

16.nbsp;Ke She was richer than Chow Kung: Kew collected the
taxes for him, and (by extortion) increased his riches. Confu-
cius said, he is not my disciple. Little children drum him away.

17.nbsp;Tsae is deficient in knowledge. San is dull. Sze, with a
fine exterior, is wanting in sincerity. Yew is vulgar, f

18.nbsp;Confucius said, Hwuy is near perfect virtue: he is often
in great poverty.

Sze did not submit to the will of heaven, he coveted gain,
planned well, and often succeeded.

19.nbsp;Tsze Chang asked respecting the principles and practice
of the Shen Jin (virtuous man). Confucius replied, he does not
tread in the footsteps of the sages, nor enter the chambers of
the learned, j:

• Tsze Loo's harp had a harsh, warlike sonnd, which was ill suited to the mild doctrine»

Ibi^ftTifhe'tw^words quot; Confucius said.quot; Should be placed at the head of these
four sentences : according to this, they express the opinion of the sage respecting these four
disciples, and consequently the present tense ought to be employed.

t -The Shen Jin (or virtuQUs man) is one who possesses an evcellent natural d.spos.tion
Mdwho does nothing vicious, but who has no inclmatton to learn, hence is nnacquamted
with the doca-ines of the sages, aad consequently does not follow their footsteps, t J

tt The sases of China, sometimes express themselves, as if they considered it imposible
for a man to be virtuous, who is not a scholar ; but from this sentence it appears, that a man
destitnte of learniae may possess a considerable portion of virtue. 1 he 1 rotestant Missiona-
ries to China and we believe the Romish Missionaries also, have o;ten used the words quot; Shen
Jin quot; as the designation of a true Ci.ristian. The Chinese reader o-aght not however to suppose
that the words when thus applied, are to be taken in the sense given to them in this passage.
In the mouth of a true servant of Jesus, Shen Jin, does not mean an unlearned person, of an
excellent natural disposition, but a person, whether learned, or unlearned, whose depraved
nature has been renovated by the Almighty power of the Holy Spirit.

20.nbsp;Confucius said, can you know from a man's having
reasoned well, whether he be a man of superior virtue, or a
painted impostor?

21.nbsp;Tsze Loo asked whether upon hearing a duty (recom-
mended) he ought immediately to put it in practice? Confucius
replied, your father and elder brother are alive, why should you
act immediately on hearing a thing! * Yew likewise asked if he
ought to act as soon as he heard a precept? Confucius said,
act immediately. Kung Se Hwa said, when Yew asked whether
he ought on hearing, to act immediately, you Sir, answer-
ed that his father and elder brother were alive: Kew asked
the same question, and you rephed, act immediately. I am in
doubt as to your meaning, and presume to ask. Confucius re-
plied, Kew is of a slow disposition, and I wish to spur him
on—Yew is rash, and I wish to check him.

22.nbsp;Confucius was alarmed (or in danger) in Kwang: Yen
Yuen having fallen behind, when he came up, Confucius said,
I thought you had been dead ; to which he replied, how could
I dare to die while my master is alive ! f

23.nbsp;Ke Tsze Yen asked whether Chung Yew, and Yen Kew
might be called great statesmen. Confucius replied, I thought
Sir, you were about to ask concerning something marvellous,
and lo you merely ask about Yew and Kew! Those who deserve
to be denominated great ministers serve their Prince according
to what is right and just, and when they cannot so act,
resign. At present. Yew and Kew may be considered as making
up the number of the ministers. Then they will follow their
master? Confucius answered, in assassinating a father, er a
Prince, they would not follow him. $

• That is, he ought always to ask the advice of his father and elder brother before uDdwtalt»
log any thing.

t How ought I carelessly to expose myselfto death, while my master lives, whom I ought
always to protect. This seirteuce sliews the strong mutual love and regard, which subsisted be-
tween the sage and his favorite disciple.

t Ke She had usurped great power and wished to kill, or dethrone his Prince. Thosfctw®
wntlemen held offices Under him, but could neither restrain him, nor would they^ resiga;. stifl.
ftey Were too well acquainted with their duty to the reigning Prince to admit ot their aaaistiaft
Se .She in his treasonable designs;

24.nbsp;Tsze Loo appointed Tsze Kaou to be governor of Pe;
Confucius said, you have injured a man's son. Tsze Loo re-
phed, there are the people to govern and the Temples to over-
see, vrhy should he read books before he be learned in these ?
Confucius answered, I hate loquacity. ¹

25.nbsp;When Tsze Loo, Tsang Seih, Yen Yew, and Kung
Se Hwa were sitting by him, Confucius said, although I be a day
older than you, let not that deter you from declaring your opi-
nions. You say we dwell here and are not known, but suppose
you were known, what would you do? Tsze Loo, with an air of
levity, replied abruptly, send me to rule a country of one
thousand Chariots, hemmed in between two powerful states,
pressed by large armies, and at the same time distressed by
famine, and in the space of about three years, I will make
the people brave, and turn their minds to justice: Confucius
smiled.

Confucius said, and what would you do Kew? Kew rephed,
were I employed in governing a country of about sixty, or se-
venty, or about fifty, or sixty Le, in the space of three years,
I would cause the people to possess sufficient resources, but as
to teaching them propriety and music, I should be obliged to
leave that to a superior man. And what would you do Chih?
ChTh replied, I am not master of such things, but I wish to
study them. When there is business in the Temple of Ancestors,
or at the assemblies of the Princes, I would put on the
proper robes, and cap, and act as a sub-assistant. Teen what is
your wish ? Teen drew his air to a close, laid aside his harp,
rose and said, I differ from these three gentlemen. On which
Confucius observed, what harm is there in that! Let each
speak his mind? Teen answered, I should like, now in the close
of spring, to put on my spring robes, and in company with five

1nbsp; T«je Kaon was a youth of an excellent disposition, but had not studied, on which account
the «age considered that Tsze Loo in appointing him to the government of Pe had done hira
« serious injury, or robbed him, as tbe expression denotes. Tsze Loo wishing to have the last
*quot;rd, 5 although he was conscious that he had acted wrong, insinuated that the duties of a go-
^mor did not require that a man theold be deeply read, but that on the contrary he night
^ practice learn haw to act.

or six capped companions, and six or seven youths, go and bathe
in the E, take the air among the local temples, and return sing-
ing. Caafucius exclaimed, I agree with T.'en. *
These three disciples having gone out. Tsang Seih stayed behind.
Tsang Seih asked what the words of the three disciples meant,
Confucius replied, each marely expressed his opinion. Why
did you smile at Yew? Confucius answered, a country must be
governed by propriety; his language was not modest and yield-
ing, therefore I smiled at him. But did not Kjw also express
a wish to govern a country? Ans. when was it seen that an ex-
tent of 60 or 70 Le, or 50 or 60 Le, was not considered a country.
Does not Chid also wish to govern a Province ? Who but rulers
of Princes attend on the Emperor in the Royal Temples, and are
present at levees? If Chih were a sub-assistant pray who would
be great (or chief?)

1.nbsp;Yea Yuea asked in what perfect virtue (or benevolence)
consists? Confucius replied, virtue consists in conquering self,
and returning to propriety. When a man has conquered self, and
returned to propriety, on that day all men will allow that he is vir-
tuous. Does perfect virtue then originate in one's self or in others?
Yen Yuen asked what are the several branches of perfect vir-
tue? Cjafucias replied, whit is contrary to propriety, look not
at it—listen not to it—speak not of it—touch (cr move) it not.
Yen Yuen rejoined, although Hwuy is not clever, he wishes
to act thus.

2.nbsp;Chung Kung asked what is perfect virtue? Confucius
gaid, when you go oat, do it as if you were receiving a guest
of high rank ; command the people as if you were attending a
great sacrificial festival. What you do not wish others to do
to you, do not to them ; then in the country none will be dis-
pleased with you: nor will any in the family feel disatisfied.
Chung Kung replied, although I am not quick I wish to act thus.

• He aimed not at any thing beyond his staUon and abiUties, tut felt at ease in bis sitaa-
lion, hence the commendation of the sage.

3.nbsp;S33 Mi Naw asked what constitutes perfect virtue. Con-
fucius replied, it is to find it difficult to speak. To find it diffi-
cult to speak! Is that perfect virtue? Confucius rejoined, what
is difficult to practice, must it not be difficult to speak ? * '

4.nbsp;Sz3 Mi New asked respecting the man of supsrior virtue.
Coafucius replied, he his neittier sorrow nor faar. To have
neither sorrow nor feir, does that constitute a man of superior
■virtue! Confucius rejoined, when a man examines within, and
finds nothing wrong, why should he have either sorrow or fear.

5.nbsp;Sze Ma New in grief, exclaimed all man have brothers,
I alone have none! Tsze Hea said, I have heard, that life aad
death are decreed and that riches and honor depend on heaven.
The man of superior virtue, is serious and respectful, and
constantly so. To others he always manifests respect and
poUteness : hence all within the four seas are his brethren. Haw
can the superior man be grieved, as if without brethren ?

6- Tsze Chang asked what might be called superior intelli-
gence. Confucius said, whsu a man can stop a slowly soak-
ing slander, and a flesh cutting accusation, ha may be called
intelligent. The man, that can defeat the ends of a soaking
slander, and a flesh cutting accusation, may be said to possess
a high degree of intelligence, f

7. Tsze Chung asked respecting government, Confucius re-
plied, let there be sufficient supplies, and plenty of troops, and
gain the confidence of the people. Tsze Chung said, if one of
these three must bs dispansad with, which should bs first given
up. Ans. The military, Tsze C.hung asked again saying if forced
to give up one of the remaining two, which ought to be given
up first? Ans. The supplies: from ancient days to the present

* Sze Ma N§w was a loqnaoions man, on wbich account the sage taught him iu this man-
»er in order to malie him more cautions in his language. ■ Had he merely spoken of perfect
wtue in general terms little or no effect would hare heen produced on his rash and thought-
Jess pupil,

t He (hat can detect and prevent the object of that secret and slow attempt to ruin his cha-
raater which resembles the gradual entrance of water into any substance, or frustrate the ends
of that malice which would lead one to cut out a piece of his own flesh to present aa evidence
of having been wounded by another, may b? said lo possess superior sagacity.

time, all hare died, but if the people have no confidence (in their
rulers) they cannot be established.

8.nbsp;Keih Tsze Ching said, the superior man is substantially
virtuous and no more, what necessity for ornamental accomplish-
ineats! Tsze Kung said, alas for what you have said. Sir, of the
superior man! Four horses cannot overtake the tongue. Orna-
ment is as substance and substance as ornament. Tiie skins
of the Tiger, and leopard, when tanned, appear the same as the
skins of the dog, or sheep when tanned. *

9.nbsp;Gae Kung asked Yew Jo, saying, this year there is scar-
city, and I have not sufficient supplies, what ought to be done?
Yew Jo replied, why not take only one tenth in taxes, f To
which the Prince replied, when two tenths are not sufficient,
why take only one? Ans. If the people have plenty, how can
the Prince want ? If the people have not enough, how can the
Prince have plenty ?

10.nbsp;Tsze Chang asked how virtue may be exalted, and doubts
dissolved. Confucius replied, be governed by fidelity and sin-
cerity, and constantly advance in rectitude, thus virtue will be
exalted. If when you love a man you wish him to live, but
when you are displeased with him you wish for his death, since
you both wish him to live, and to die, this is to doubt . J

11.nbsp;Prince King of Tse, asked about government at Confiicras,
Confucius answered, let the Prince act the Prince, the Minister
the Minister, the father the father, and the son the son. If To
which the Prince replied, you have spoken excellently; for ia
truth, if the Prince neglect the duty of a Prince, the Minister
that of a Minister, the father that of a father, and the son
that of a son, although there may be abundance of provision»
how could we enjoy them!

* That is, it is only learning and politeness that distingnish the snperior man from the rns-
tic, inst as it is only by the hair, that we distinguish the Leopard's skin from that of the dog
or sheep, which when tanned appear the same.

t In the Chow Dynasty, one husbandman received one hundred Mow of land, and paid one
tenth in taxes. But in the Loo country, from the time of Prince Seun , the Government exacteft
two tenths in taxes. Hence Yew Jo begged Prince Gae to return to tfce old custom of exact-
ing one tenth. His intention was to persuade the Prince to be economical and to treat hi»
people liberally.

} Life and death are determined by heaven, hence to wish for the one or the other, is 1»
doubt the divine decrees.

^ The minister of Kung, Prince of Tse, had been allowed to assume too much power.
The Prince did not make his eldest son heir to the throne ; thus neither Prince, Minister,
{»ther nor son, did, or could do bis duty, henoe the reply of the sage.

12.nbsp;Confucius said, he who can with half a sentence put an
end to litigations is Yew: For Tsze Loo acted with decision
and promptitude. *

13.nbsp;Confucius said, in hearing law suits I act like other men,
but it is necessary to put an end to litigations, f

14.nbsp;Tsze Chang asked respecting government. Confucius
rephed, let your mind dwell upon it without wearying and prac-
tice it with faithfulness.

15.nbsp;Confucius says, the superior man, perfects men's virtues,
but does not finish men's vices; the mean man acts the reverse
of this.

16.nbsp;Ke Kang Tsze asked Confucius respecting government,
Confucius replied, government is rectitude. If you. Sir, .lead
by rectitude, who will dare to act contrary to rectitude!

17.nbsp;Ke Kang was harassed by robbers, and consulted Con-
fucius on the subject. Confucius said, if you. Sir, were not
covetous, the people would not rob, even though you should
hire them to do it.

18.nbsp;Ke Kang asked of Confucius respecting government,
saying, how would it answer to put to death the vicious, in
order to bring forward the virtuous. Confucius replied. Sir,
if you wish to govern well, why put men to death. If you
only wish for virtue, the people will be virtuous. The virtue of
the superior man (or of superiors) resembles the wind, that of
inferiors resembles the grass. When the wind blows on the grass
it must yield.

» Tsze Loo was a man of sincerity, fidelity, and prompt decision; hence as soon as he uttered
his words, men gave him credit, and yielded to him, nay they did not even wait till he had
done speaking.

t Yang She said, Tsze Loo could with half a sentence decide a law suit, but he knew not
how to rule a coiintry by propriety, and humility ; consequently, he could not prevent litigations
among the people. On which account these words of the sage are recorded, to shew that
Be did not consider It difhcult to decide law suits, but that what he deemed important, was

t The doctrines of Confucius were directly opposed to tvrannv, or harsh government. His
scheme wai to lead men by reason and good example ; and he'constantly maintained that if
•uperiors were virtuous, inferiors would certainly be so too. } fnbsp;'

} t We have already observed that this principle, although good in itself, is carried a little
too far by the ^ge and his followers.

19. Tsze Chang asked what the scholar must be who de-
serves fame. Confucuis replied, what do you call fame?
Tsze Chang answered, to be heard of through the province, and
at home. Confucius said, that is only to be heard of, but not
to have true fame. Now true fame consists in plain, straight
forward sincerity—in the love of justice—in examining men's
words—in reading their countenances—and in giving place to
others ; such a man must be famous through the country and at
home.

He who aims at being heard of, assumes the appearance of
virtue, bat in his actions opposes it: yet he rests satisfied with
himself, and doubts not of being right. Such a man will be
heard of, both at home and abroad. *

20. While Fan Che, was walking along with Confucius, Woo
Ke said, I presume to ask how virtue may be honored, secret
vice suppressed, and doubts resolved. Confucius exclaimed, an
excellent question indeed! Does not that which at first requires
great labor, and is afterwards attained, honor virtue? To attack
our own vices, and not to attack the vices of others, is not that
to suppress secret vice? In one morning's rage, to forget ita
conquences to one's self and relatives, does not this shew doubt, f

21. Fan Che asked what benevolence (or perfect virtue) is,
Confucius replied,—to love men. What is knowledge ? The saga
answered, to know men,

* r.hiiK' Tsze savs, that the student ought to bend his undivided attention to reality, Md
not to permit the love of fame to come near him. He who covets fame, has lost the fundamental
^rinciolfs of ^eLine learnin... He who studies for a name, is a hypocrite. The students of th«
^STjsTr the mo^^ part, study in order to gain fame and through fame to get gatn.

Yin She says, that the fault of Tsze Chang's learning, lay in his not bending his whole »tquot;
. „iL tTrSit Ur Wherefore Confucius answered h m m this manner: wishmg him in all
thf„rto b '^nfer; a^d sub tantial This internal fulness would be manifested externally. If
t lfsdpks X tLmihes^^^^^^^^nbsp;sage, erred in this manner, how

nbsp;Wtin in a fit of anger brings on himself and relatives great misery, shews ths

Fan Che did not comprehend this. Confncius said, elevate the
upright, and dismiss the perverse, thus you will make the de-
praved upright. *

Fan C:ie departed and waited on Tsze Hea, to whom he said,
just now I had an interview with Coufucius, and when I asked
what knowledge is, he replied, elevate the upright, and dismiss the
depraved, thus you may make the depraved upright. What does
he mean? Tsze Hea replied, rich are his words! When Shun
was Emperor, he selected and elevated Kaou Yaou from among
the multitude, and the vicious (or rather vice) went to a distance.
When Tang was Emperor, he chose and exalted E Yin from
the mass of the people, and vice fled to a great distance.

22.nbsp;Tsze Kung asked how we ought to conduct ourselves in
our intercourse with friends. Confucius replied, teach (or re-
prove) tksm with fidelity, lead them skilfully : if they will not
follow, desist; do not disgrace yourself.

23.nbsp;Tsang Tsze said, the superior man employs his learning
to collect friends, and his friends to assist (or increase) his virtue.

1. Tsze Loo asked concerning government. Confucius replied,
lead the people (by your example), and encourage them. I beg
to ask what more is requisite ? Be not weary in acting thus.

2. Chung Kung, when first minister to Ke She, asked res-
pecting government. Confucius said, in the first place, have
suitable Ofiicers under you. Pardon small offences, and pro-
mote men of virtue and talents. But how shall I ascertain who

• Fan Che supposed that a knowledge of men would be injurious to the love of them ; from
the circumstance, that an acquaintance with the vices of men, would lead us to hate, rather
than love them. But the sage wished to teach him, that a correct knowledge of men, would en-
able those in power to honor and promote the virtuous, and to disgrace and dismiss the vici-
ous, so that in the end, the vicious would by this treatment be reclaimed, and hence would
deserve to be loved. Thus the good man may with propriety lave men in general.

possess virtue and talents, that I may promote them ? Ifyou
promote those whom you know, will men conceal those whom
you know not ?

3.nbsp;Tsze Loo said to Confucius, suppose. Sir, the Prince of
Wei were to give you an official r appointment, what would
you teach him to do first ? Confucius replied, to establish his
character. On which Tsze Loo exclaimed, indeed ! You have
shot far beyond the mark. Sir! Why should the establishing of
his character be of the first importance!

Confucius replied, you are a simple rustic Yew. The su-
perior man is not rash and heedless in those things which he
understands not, as you are. If one's character is not correct,
his words w ill be inconsistent, if his words are inconsistent, things
will not be properly done. * If things arc not properly done,
propriety and music will not flourish. When propriety and music
do not flourish, punishments are not equitable. When punish-
ments are not equitable, the people will not know how to move
hand or foot. Therefore the character of a superior man must
be such as can be spoken of. What is said of it, must be such
as may be practised, t A superior man is never rash and irre-
gular in his words.

4.nbsp;Fan Che begged to be instructed in husbandry. Confu-
cius said, I am not a farmer. He next asked to be taught the
art of gardening. Confucius said, I am not a gardener. When
F in Che went out, Confucius said, this Fan Che acts the in-
ferior man. j: When superiors love propriety, the people will not
dare to be disrespectful. When superiors love justice, the peo-
ple will not dare to disobey. When superiors love truth, the

* Whatever virtue you wish the people to practice, first practice it rourself, and they
will certainly imitate yon. Assist them in every case of necessity, and they will serve yon with
the utmost diligence and fidelity.

t At that time Ling, Prince of Wei, had expelled his eldest son. When Ling died the peo-
ple of Wei crowned his grandson, who, when his father wished to return to his country
opposed him, hence the sage considered that it was of the first importance, for such a man,
to redeem his character. .

} There is nothing degrading in heirig a husbandman, or gardener, but Fan Che haying en-
tered the school of the sage, these employments were unsuitable to his situation.

people will not dare to be unfaithful. When matters are thus,
the people will come from all quarters to serve you, carrying
their young children in little bags on their backs. In such cir-
cumstances, what use is there for studying husbandry.

5.nbsp;Confucius says, although a man may be able to recite
the three hundred Odes; if, when he receives an appointment,
he know not how to act, or when sent abroad as an Ambassador
he is unable of himself to reply to the questions put to him;
although he has read much, of what use is it to him ?

6.nbsp;Confucius says, that if your own conduct be correct, al-
though you do not command, men will do their duty. But
if your own conduct be incorrect, although you command, the
people will not obey.

8.nbsp;Confucius said, Kung Ts:ie King; managed his own fa-
mily well. At first, having httle, he said it will do. After-
wards having a little more, he said it is complete. When he be-
came rich he said it is excellent!

9.nbsp;Confucius having gone to Wei, Yen Yuen acted as his
coachman. Confucius said, how numerous the people! Yen
Yuen said, since the population is so great, what can be
done for the farther good of the community ? Enrich them. When
they are made rich, what more can be done for them ? Instruct
them.

10.nbsp;Confucius said, if any government would employ me;
in the course of one year, I would do something, and in three
years I would make a complete reformation, .

11. Confucius said, it is an ancient saying, that, if a succession
of virtuous men were to govern a Province for a period of one
hundred years, an end would be put to tyranny, and capital
punishments. ¹ What think you of these words !

1nbsp; Yin She says, that the overcoming of tyranny, and abolishing of capital punishments, mere-
ly pnt down the practice of vice. Since the merit of a virtuous man would reach to this a
sane would not require one hundred years, nor would the renovation which he would elfe'ct
stop in this.

12.nbsp;Confucius said, if we had a King, in one age (about
thirty years) the people would be virtuous. *

13.nbsp;Confucius said, if a man can rectify his own conduct,
what difficulty will he find in governing others ! If he cannot
rectify himself, how can he rectify others !

14.nbsp;Yen Tsze having returned from an audience, (with Ke
She) Confucius said, why have you come so late ? To which lie
replied, I have been at court, on public business. Confucius
rejoined it must have been private business ; had it been govern-
ment business, although I am not now in office, I must have
heard of it. f

15.nbsp;Ting, Prince of Loo asked whether there was any one
sentence, sufficient to lead to the prosperity of a country? Con-
fucius replied, one word cannot contain so much as this. Men
say that to be a King is difficult, and to be a minister is not easy.
If you know that it is difficult to be a King, is not this one
word which contains the germ of the prosperity of a Province?
Is there any one word, which would lead to the ruin of a
kingdom? Confucius replied, how can so much be expressed
by one word. Yet men say I could have no pleasure in being a
Prince, unless there were none who would oppose my words.
Now if the Prince's commands are good, and none oppose
tkem, is not this excellent ? But if they are bad, and none op-
pose them, then does not the one word quot; none opposequot; contain
that which will lead to the ruin of a nation ?

16.nbsp;The governor of Yih, aske4 respecting government.
Confucius replied, make glad those who are near, and those
who are at a distance will come.

* If any one should say, that three years and one age (30 years) are very diflerent, as to
rapidity and slowness in the work of renovation ; and ask why the sage says at one time, that
this work may be done in three years, and at another time, that it would require thirty years,
Chin Tsz^ answers by remarking, that when Confucius spoke of three years, he meant that
in that period a sage could put the laws and regulations iu a state of order, and thus set in mo-
tion the elements of complete renovation, but, that it would require a period of thirty years, to
gradually advance the people in virtue, and rub them into righteousness; so that virtuous prin-
ciples shall have been thoroughly wrought iuto their very nature.

t Propriety required, that when the court had any public question to discuss, those who
had formerly been in office, should be informed of it. But at that time, Ke She had usurped
the power in Loo, and did not meet with his peers in tbe court house, to transact the affairs
of the nation ; but held private consultations with his own servants. Hence Confucius by this
remark had a deep intention of repressing Ke She and of teaching Uis pupil Yen Tsze.

17.nbsp;Tsze Hea when governor of Ken Foo, asked respecting
government, Confucius said, be not rash, and regard not a tri-
fling advantage. If you are in haste, you will not succeed. If
you regard a small advantage, you will not be able to accom-
plish great things.

18.nbsp;The Governor of Yih conversing with Confucius said,
in my village there is a truly upright man. His father stole a
sheep and he proved the theft. Confucius said, the upright in
my village, differ from this. The father conceals the faults of
the son, Ld the son those of the father: uprightness lies in this! ¹

19.nbsp;Fan Che asked, what perfect virtue is, Confucius said,
in retirement, be serious, in the discharge of the duties of your
office, be respectful,—in your intercourse with men, be faithful.
Although you go among barbarians, you must not cease to act
thus.

20.nbsp;Tsze Chung asked, what description of man may be
styled an eminent scholar. Confucius replied, he who has
a sense of shame, and who if sent abroad on an Embassy
would not disgrace the authority of his Prince. I presume
to ask who may be considered next in order? Those whom they
of the same family style filial, and whom the people of the same
village call fraternal. I beg leave to ask who are next to these?
He who is sincere in his words, and determined in his actions,
although dull, and of mean capacity, may be considered
next in order! f What may the present ministers of state be
called? They are mere measures, how are they worth speak
ing about.

21.nbsp;Confucius said, since I cannot obtain men perfectly
correct to whom I may deliver my doctrines, I must look for
emulous and cautious men, The emulous will press forward

• That the father and son should conceal each others faults is in the highest degree accordant
with diviae reason, and the nature of man. » *

t Such a man does not inquire whether what he sajs, accord with reason or ™t but keeps
his word fairfully. In Lting, he does not study whether what he does ought to be done or not
tut goes through with it.

1nbsp; • This principle is good, to a certain extent but if carried so far as to defeat the ends of
fublic jusle? it is pernicious, a»d must be abandoaed by every truly uprtght man.

22.nbsp;Confucius said, the south country people have a proverb
which says, that without stability a man can neither be a ma-
gician, nor a Doctor. Very good ! (The Yih says) he who does
not steadfastly persevere in the path of virtue, will be disgrac-
ed. Confucius says, this is only because he has not made him-
self a acquainted with the Yih. f

23.nbsp;Confucius says, the superior man lives in harmony with
men, without caballing. The mean man cabals, without living in
harmony.

24.nbsp;Tsze Kung asked, what may be said of a man, who is
loved by all the people in the village ? Confucius replied, you
must not believe, that he is truly virtuous. What if all in the village
hate him? Confucius answered, even then you must not believe
that he is vicious. This is not equal to being loved by all the
virtuous in the place ; and hated by all the vicious.

2.5. Confucius says, the superior man is easily served, but
difficult to please. If you wish to please him by what is contrary
to right principles, he will not be pleased. He employs men
according to their talents. The mean man is difficult to serve,
but easily pleased. If you wish to please him by that which is
opposite to just principles, he will be pleased. In employing
men he requires them to be qualified for every thing, i

* It was the sincere and ardent wish of the sage, to obtain men who steadily and exactly
kept the due medium, in all their actions, to whom he might commit his doctrmes, in order
that they might be handed down to future ages : but as he could not succeed in accomplishing
this wish, he sought for men of ardent minds and great learning, and virtue, and who after proper
cultivation would accomplish great things. He at the same time sought for cautions, steady
men, who though deficient in knowledge, might be so moulded bv a proper education, that
they would steadfastly adhere to the path of virtue, and do much for the dissemination of the
•age's principles. * *

t One Commentator says, that the sense of this sentence is not clear. Another explains it by
saying, that the Yih King clearly -«ets forth the disgrace of not perserving in the path of vir-
tue, consequently, if a man fail here, it is because he has not made himself well acquainted
with the Yih King.nbsp;/

t The superior and mean man, here spoken of, refer to the ministers of state, and great
officers of that time. Nothing contrary to rectitude can delight the mind of the superior man.
But in employing men, If they possess hut one talent, or know but one art, they will find em-
ployment in his service. Such Is his liberal and candid disposition. The mean man is, in every
thing, the direct reverse of this.

1nbsp; * W hy could not the omnipotent virtue of the sage, which is said to be capable of reno-
vating all nature, form his own disciples to perfect virtue, to that they should be in every
respect what he could wish them to be ?

26 Confucius says, the superior man is dignified, with-
out pride: the mean man is proud, and destitute of ease and
liberality,

27. Confucius says, the man who is firm, and magnanimous;
plain in his manners, and slow in speech, is near perfect virtue. ¹

28 Tsze Loo asked, what is requisite, to render a man
worthy of being called learned. Confucius replied, he must be
sincere and open in his admonitions (or reproofs) and mild and
pleasant in his temper. He must admonish his friends with
frankness and sincerity, and live in harmony with his brothers, f

29.nbsp;Confucius said, were a good man to teach the people
for seven years, they might then be employed in war J

30.nbsp;Confucius says, to lead out untaught people to war, is
to throw them away.

1. Heen asked what things a man ought to be ashamed of?
Confucius said, when a country is governed by reason to have
a salary, (a sinecure) and when a country is not governed by right
principles, to have a salary, are both shameful things, f

* These natural by good qoaliUei only want to be adorned by literature in order to finish the
man « rirtne. • *

t Tsze Loo was deficient in these virtues, on which account the sage taught him in this
Manner.

J If yon instruct the people in the fcaowledge of filial piety, fraternal affection, fidelity,
sincerity, husbandry and war, then they will love their superiors, and die for them. When
you have by education brought them to this, they are prepared for the field of battle.

1 quot; To Wave a salary,quot; here means to be concerned only about government emoluments, wlthont
dischargmg the du ies of your office. Heen was backward in the performance of his duty. He
knew that to have a salary in a country not governed by right principles, without acting, was
disgraceful, but was not oonseious that the same was the case, in a country governed by good
prineiples, hence the sage spoke of both unitedly, in order to rouse him to a sense of bis duty.

1nbsp; * This is a fatal error. For although it must me allowed, that learning gives a polish to
human virtue, and sometimes proves a means of leading to genuine sanctity of character • yet
the world affords numerous and melancholy proofs, that mere hnman learning is totally inade-
quate to the genuine renovation of deoraved human nature. Have not many of the most learned,
hee» the jasst vivioas, while many of the least learned hare been the most virtuous of our species!

2.nbsp;Heen said, may a man be esteemed perfectly virtuous,
who represses the love of victory, boasting, anger and avarice?
Confucius replied, this may be considered difficult, but I do not
know that it is perfect virtue. ¹

3.nbsp;Confucius says, the man whose mind cherishes the lova
of ease, and personal convenience, is not worthy of being es-
teemed a scholar.

4. Confucius says, when a state is governed by just principles,
a man's words and actions may be high and independent. When
a Province is not governed by right principles, his actions ought
still to be independent, but his words may be a little pliable, f

5.nbsp;Confucius says, he who possesses virtue, will be able to
speak, but it does not follow that all who possess eloquence
are virtuous. He who is A'irtuous will be brave, but it does not
hence follow, that all who are bold, are likewise virtuous. %

6.nbsp;Nan Kung Kw^ asked Confucius saying, did not E the
famous archer and Aou who pulled a boat over dry land, die
in an improper manner? And were not Yu and Tseih, who
were poor husbandmen, elevated to the Imperial throne? To this
Confucius made no reply. Nan Kung Kwa having gone out,
Confucius exclaimed, this is a superior man! This man exalts
virtue. ^

•nbsp;The man of perfect virtue does not merely repress these evil passions, but they do not
exist in his heart. • *nbsp;. ■ •

t The sjiperior man ought at all times, and in all circumstances, to preserve one undeviating
line of conduct; but in times of disorder, during the reign of unprincipled kings, and the admmi-
stration of unjust ministers, he needs not endanger his personal safety by speaking out his mind.

i There is a mere blood and breath boldness (animal courage) and there is a just and reason-
able boldness. He who possess the former, is not truly virtuous, he who has the latter, is
the good and truly brave man. There is a mere ability to quibble and by artful and specious
reasoning to make truth appear falsehood, and falsehood truth. Those who excel in such elo-
quence are not virtuous characters.nbsp;, il r ■ • .i.

1 Nan Kung Kwa wished to compare the men of power and authority of that time to the
eelebrated archer E, and the power ul Aou and to compare Contaonis to the famous Yu and
the renewed Tseih, the former of whom was elevated to the Imperial throne m his own person,
and the latter in that of his posterity, which became the reignmg family of the Chow JJynasty.
He doubtless wished to encourage the sage, with the hope, that his virtue was such m would
raise him to the throne, either in his own person, or in his posterity. Hpce Contucius irom
modesty, made no reply, but on his retiring praised his knowledge and virtue.

1nbsp;nbsp;* This is true, but if we eKcept the Saviour of the world, who was both God and mai,
ia what age or country has any man been found totally free from these passions.

7.nbsp;Confucius says, a superior man may do a bad thing, but
there never was a mean man who at any time practised virtue. ¹

8.nbsp;Confucius said, can you love them (children), and not
train them rigorously? Can you be faithful, and not often
instruct him (your Prince), f

9.nbsp;Confucius said, the government of Chin employed Pe
Shin to draw up the outlines of their oflicial documents. She
Sh'th examined and revised them. The messenger, Tsze Yu,
adjusted them, and Tsze Chan of Tung Le ornamented them. J

10.nbsp;Some one asked what kind of man Tsze Chan was ?
Confucius replied, he was a benevolent man. He than asked
about Tsze Se. Confucius exclaimed, that man! That man!
(speak not of him.) On which he enquired about Kwan Chung.
Confucius replied, that man wrested from Pih She a town of
three hundred houses, yet he (the latter) to the end of hig life
hved on coarse fare and uttered not a murmuring word.

11.nbsp;Confucius says, that it is more difficult to bear poverty,
without murmuring, than to he be rich without pride.

12.nbsp;Confucius said, Mung Kung Cho is more than compe-
tent for being Chief of the Ministers in the family of Chaou, or
quot;Wei, but he is not capable of being a Ta Foo (great officer) in
Tang or See.

13. Tsze Loo asked what constitutes an accomplished
man. Confucius replied, if a man possess the knowledge of Tsang
Woo Chung—the moderation of Kung Cho—the bravery of

1nbsp; Perfect Tirtne is in complete accordance with divine reason. The superior man ought
without a single moment's interruption to practise it, but there are some moments, in which from
absence of mind, or when off his guard he may do something wrong ; but tbe mean man, hav-
iag completely lost his originally virtuous nature, never practises virtue.

t Soo She says, to Inve children and not to instruct, chastise, and cause them to exert them-
selves, is the mere blind atfection of fowls and cows. To pretend faithfulness to a Prince, and
not to admonish him frequently is tbe faithfulness of women and eunuchs.

{ The intention of these remarks of the sage, was to shew that the government of Chin, knew
well how to employ men properly. In preparing olBcial documents, each minister had that part
assigned to him, for which his talents qualified him.

H Hwan Prince of Tse took the city Peen from Pih She and gave it to Kwan Chung, but it
was by the great talents of Kwan Chang, that the Prmce accomplished this exploit: and so
great were tlie merits of Kwan Chung, that they completely subdued the resentment of Pih She
»0 that he patiently lived in poverty to the end of life.

Peen Chwang Tsze, and the skill in the arts of Yen Kew,
and were he to polish all these accomplishments by the know-
ledge of polite manners and music, hemightbeesteemed a perfect
man. ¹ But why is it necessary that perfect men of the present
day should be thus. He who, when he sees an opportunity of
getting gain, thinks on justice; who in times of danger is willing
to give up his life, who forgets not his agreements, may likewise
be esteemed a perfect man.

14 Confucius asked Kung Ming Kea, whether it was (rue
that his master Kung Shuh Wan Tsze neither talked, nor laughed,
nor took ? Kung Ming Kea replied, you must have been wrong-
ly informed. Sir. My master speaks when it is proper to do so;
hence people are not tired of his conversation. On occasions of
joy, my master laughs; hence men are not disgusted with his
laughter, when it accords with justice, he takes; therefore people
are not dissatisfied with what he takes. Confucius exclaimed
indeed! Is this really the case!

15.nbsp;Confucius said, when Chwang Woo Chung took posses-
sion of Fang, and asked the Prince of Loo to promote his son,
although it was said, he would not compel the Prince, I do not
believe it. f

16.nbsp;Confucius said. Prince Hwan of Tsin was crafty and not
upright. Hwan Prince of Tsze was upright and not crafty.;};

* This does not speak of the highest degree of perfection, it only treats of that degree of ex-
cellence which Tsze Loo was capable of attaining, ff yon speak of the highest excellence, then
«»less, like the sage, you completely perform all the duties of man, to the highest extent, it is not
worth calling perfection, * *

t Chwang Woo Chung had offended against the laws of Loo, and fled to Choo. Afterwards
he returned and took possession of Fang the place which he formerly ruled, and sent to ask the
Prince of Loo to give his son a government appointment. This conduct in thus returning and
taking possession of Fang said that if his request was »ot granted he would rebel and tbrce
the Prince.

t Both were men of great note, yet neither of them was truly virtuous. But they differed as'
to their straight forward or crafty manner of accomplishing their designs.

1nbsp; * If by all the duties of man, they mean all the duties which a guilty human being, owes
t« God, as well as to himself, and fellow creatures, we should have no objection to this
statement, but there is too much reason to fear, that their sages, although by those who knew
no better, considered models of perfection, were radically defective in their duty to the supreme
Being. This is a capital deficiency, and renders the Chinese wortliies very inadequte models
of perfect virtue.

Tsze Loo said, Kwan Kung killed Kung Tsze Kew, Chaou
Hwo died with him, but Kwan Chung did not, is not this called
want of virtue! *

Confucius replied. Prince Hwan through the merits of Kwan
Chung, without the aid of the mihtary, united and ruled all the
Princes. Whose virtue is equal to his! Whose virtue is equal
to his!

17.nbsp;Tsze Kung said, was not Kwan Chung void of virtue!
Hwan the Prince, put Tsze Kew to death, and Kwan Chung
could not die, but even became his minister. Confucius replied,
Kwan Chung assisted Hwan the Prince (of Tse) to overawe
all the Princes, and rectify the whole Empire. The people to
this day reap the benefits of his administration. Had it not been
for Kwan Chung my hair would have been dishevelled and my
robes open on one side. % Why should he act like a common
man or woman, who commit suicide lie in a ditch and are ne-
ver heard of!

18.nbsp;The family minister of Kung Shiih Wan Tsze, called
Seen Yu, (afterwards) a high Officer of state, he advanced
to the same rank with himself. Confucius hearing of this, said
he (Shuh Wan Tsze) deserved the epithet Wan (learned or ac-
complished.)

19.nbsp;Confucius having said that Ling, Prince of Wei was a man
of no principle, Kung Tsze replied, if it be so, how is it that he
does not lose the throne!

Confucius rejoined Chting Shtih Yu receives his guests, Shiih
To superintends the ceremonies in the Temples, and Wang Sun
Kea manages the mihtary ; this being the case, why should he
lose the throne!

* Kwan and Kew were the sons of Leang, Prince of Tse; Lemg was a man of no principle
end was killed by Woo Che Kwan previous to this event, in a time of commotion, he fled te
Loo. After his father was killed, he succeeded in causing the people of Loo to send men and
Put Kew his brother to death. Kwang Chung and Chaou were at that time servants of Kew.
»he latter died with his master, but the other surrendered himself a prisoner to the people of
Loo, and afterwards became the Minister of Kwan, the very man who put his old master to
death. Hence Tsze Loo's doubts as to the virtue of Kwang Chnng.

t Althouo-h Kwang Chung, was a man of eminent talents, he had not studied in the school
•f Ihe sagesquot; nor was his virtue equal to his abilities. He subdued men rather by force, than
by reason. Yet such were his abilities, that he united the petty Princes of China, and checked
the incursions of the barbarians, and thus preserved the Chinese from the tyranny and rude
•ustoms of savage foreigners. On this account the sage praised him.

20.nbsp;Confucius says, he who is not ashamed to speak great
things, will find it difficult to act up to his professions.

21.nbsp;Chin Ching Tsze assassinated Prince Keen (of Tse).
Confucius bathed, went to Court, (the Court of Loo) and in-
formed Prince Gae, saying, Chin Kwan has killed his Prince,
I beg you to punish him.* The Prince rephed, inform the three
great Mandarines. Confucius said, since I held the office of
Ta Foo, I dare not neglect to inform and lo the Prince says,
announce it to the three Madarines ! Having informed them,
they deemed it improper to comply ; Confucius said, since I
held the office of Ta Foo, I dare not, neglect to announce

22.nbsp;Tsze Loo asked how a Prince should be served ! Confu-
cius answered, do not deceive him, and reprove him.

23.nbsp;Confucius says, the superior man ascends higher in know;*
ledge and virtue—the inferior man descends lower in ignorance
and vice.

24.nbsp;Confucius said, the ancients studied for their own good,
the moderns that they may gain a name from others.

25.nbsp;Kew Pih Yu sent a man to call on Confucius. Con-
fucius made him sit down, and asked him what his master
was doing. To which he replied, my master is attempting to
lessen his errors, but cannot. When the messenger went out,
Confucius exclaimed, (in approbation) a messenger a messenger
indeed !

26.nbsp;Tsang Tsze says, the superior man's thoughts go not
beyond his situation.

27.nbsp;Confucius says, the superior man is ashamed to say
much, but in his actions he exceeds (his words). -

• When a minister assasinates his Prince, it throws the greatest confusion into the humu
Mlations, all men ought to punish such a man, how much more a neighbouring country !

When Confucius went out, he said these things to himself. The three domineering f».
»Hies in Loo had assumed all the power in the state, and in reality did not wish tor monar-

ehical government. Hence in heart they accorded with Chin Chmg in his rebellion. But, they

pretended that as Tse was far superior in strength to Loo that it would be improper to interfere,
especially as the murder of the Prince of Ts« did not concern any other naUon, but his own.
These sentiments were directly opposed to the dsctrincs of the sage ; who held that all me»
ander iieaven ought to avengequot; the murder of a Prince.

28.nbsp;Confucius said, there are three things in the practice of
the superior man, to which I cannot reach. He is intelligent and
without doubt, virtuous and without sorrow, brave and without
fear. Tsze Kung replied, my master depreciates himself.

29.nbsp;Tsze Kung was fond comparing the merits and demerits
of men. Confucius said, Sze, how virtuous! I have no leisure
for such work. *

30.nbsp;Confucius says, be not vexed that you are not known,
but be concerned that you want abilities.

31.nbsp;Confucius says, that he who does not before hand vex
himself about being imposed upon, nor anxiously anticipate not
being believed; and yet is sensible of these before hand, is a vir-
tuous man. f

32.nbsp;Wei Sang Mow, said to Confucius, how is it Mow, that
you thus cleave to (or depend upon) others? Is it not because of
your insinuating, artful address? Confucius replied, I dare not
please men by artful language, but I hate bigotry. %

Confucius said, a fine horse is not praised for his strength,
but for his docility and tractableness. ^

• This was a severe reproof for Tsze Kung, intimating, that if a man pay proper atteotioa to
his own spirit and conduct, be will not have much leisure for criticising others.

t It is onlv the superior man who can so act in his mtercourse with others, as to prersit
them from either imposing on him, or not trusting him.

1 Wei Sang Mow was a man of virtue and talents, but prided himself in retiring from publi«
Tiew, in times of confusion and bad government. The answer of the sage was a blow aimed
•t his bigotry.

Confucius said, alas no one knows me! Tsze Kung said, how
is it that you are not known. Sir ? Confucius replied, I repine
not at heaven, I grumble not with men, I study the inferior
branches of learning, and advance to a clear undprstanding of the
superior. It is only heaTen which knows me. f
35. Kung Pïh Leaou calumniated Tsze Loo to Ke Sun, Tsze Fuh
King Pïh informed Confucius of the circumstance, and said,
that (Tsze Loo's master, Ke Sun) ,was prejudiced against him
in consequence of what Kung Pïh Leaou had said, saying if
I had strength I would kill him and expose his corpse in the
market. $

Confucius replied, that good principles should be practised,
depends on the decree of heaven, and that they should be a-
bandoned, likewise depends on the divine decree, how can Kung
Pïh Leaou affect the determinations of heaven!

36. Confucius said, men of eminent talents, and virtue (when
the Empire is without the government of reason) retire from the
world. The next class (when a Province is in a state of confu-
sion) leave it. The next class when they see that the demeanour
of the Prince towards them is not respectful, retire from his ser-
vice, and the next class to them, when they cannot agree in opi-
nion with the Prince, they retire from his service.

38. When Tsze Loo lodged in Shïh Mun, the porter of the
city gates said to him, whence come you ? Tsze Loo said from

*nbsp;Reward jour enemies with strict justice, without the least degree of selfish feeling.
Forget not favors bestowed, but reward them by other favors. * •

Among the disciples of the sage, there was onlv Tsze Kung who was beginning to com*
prebend his most sublime and abstruse doctrines. But even he did not fully comprehend them*

t Tsze Loo was Ke Sun's steward, Kung Pih Leaon calumniated him to his master. The
latter believed the calumny and in consequence felt averse to employ Tsze Loo. Tsze Fuh King
Pih enraged at the villany of Kung Pih Leaou wished to put him to death, and expose his bo •
dj to public view in order to make manifest his slander.

1nbsp;nbsp;* How different is this from the mild precept of the Prince of peace. quot; Love vour enemies,
do gMd to them who hate you, and pray for them who despitefully use yon and persecute you!quot;
Header judge for yourself, whether tlie dictates of the Chinese sage, or the commandment ef
ihe Divine Saviour, appears most like the doctrine of the God of love.

Kung She, (Confucius) the porter repUed, does he know that he
cannot act and yet goes on thus.! *

39.nbsp;One day when Confucius was playing on the King in
quot;Wei, a man carrying a grass basket exclaimed, the man who
has a heart to save the Empire, is he who plays on the King, f
Having said so, he exclaimed, simple rustic, what bigoted
blindness. Not to know that you should give over at once.
quot; When you ford a deep stream, do it with your robes down.
When you cross shallow water hold up your under garments.quot;
Confucius said, truly to act thus, is no difficult matter.

40.nbsp;Chang Tsze said, the Shoo King says, that Kaou Tsung
mourned three years for his parents, without speaking (of go-
vernment affairs); what do you say of this ? Confucius replied^
why say so of Kaou Tsung only; the ancients all did the same.
When the Prince died, all the Officers met in the Office of the
Prime Minister and received his commands.

41.nbsp;Confucius says, when superiors love propriety, the peo-
ple are easily managed.

42.nbsp;Tsze Loo asked, respecting the character of the superior
man. Confucius replied, he adorns his conduct with respectful
behaviour. Tsze Loo said, is that all? Confucius rejoined, he
thus iicts that he may promote the peace and happiness of
others. Tsze Loo again asked, saying is this all? Confucius replied,
he cultivates personal virtue that he may give happiness to all
the people. Now even Yaou and Shun in some measure fell short
of this.

• Thij Porter was a man of eminent talents and virtne who had in consequence of the malad-
ministration of government, retired into ohsonritv. He linew that he could do nothing for the
•alvation of his co intry, and hence very properly retired. B it he did not underst.and, that
there was nothing too much for the sage to do, in the way of individual, or general renovation,
hence his censure of Confucius.

■t The heart of the sage never forgot the good of the Empire, when this man heard the sound
of his harp, be knew his feelings aud sentiments.

43.nbsp;Yuen Hwae sat down crossed legged waiting for
Confucius. Confucius said, he who in youth is ivithout fiUal
piety, and fraternal affection, and who in mature age obtains
no praise, if he live to be old, will be a thief, (having so said)
he hit him on the ancle with his staff. ¹

44.nbsp;(Confucius) employed a youth of the village Keue to
carry messages between the host and his visitors. Some one
observed, this youth must have made great progress. Con-
fucius replied, I have seen him sitting in the seat of a superior,
and walking by the side of his teacher. He does not seek to ad-
vance in learning, but speedily to be a man. f

1. Ling the Prince of Wei, asked Confucius about military
tactics. Confucius replied, I have learned the business of the
Tsoo Tow, but I have not studied the military art: next day
he took his departure.

When in Chin, their provisions were cut off, so that his fol-
lowers became sick, and were unable to rise. Tsze Loo mani-
fested tokens of displeasure, and said, does the superior man
also suffer want thus? Confucius replied, the superior man
firmly maintains self-government in seasons of distress; but the
mean man, when oppressed by want, gives way to all sorts of
improper conduct.

1nbsp; Yuen Hwae was an old aoqualntanae of Confucius. When his mother died he sung, and
on that occasion he sat wailing for the sage in a disrespectful posture. A thief here means aa
injurer of the name of man.

t Propriety requires that jouths should sit in a corner and walk behind their 'eaohers and

messages between host and guest that he may practically learn the distinction between su-
periors and inferiors and thus be acoustoiued to a polite humble demeanour.

t The tsoo tow is a sacrificial vessel. The sage meant to say that he understood and could
practise the oeremonies of worshipping the gods in the Temples, but neither understood nor
pared for the art of war.

2.nbsp;Cinfucius (addressing hiinself to T^r.e Kung) said, Tsze
do you suppose that I have learned ma:iy things and reinsmber
them? Tsze Kung answered yes: and instantly said no. Con-
fucius said, no. I concentrate all in one principle.

4.nbsp;Confucius said, he who governed without any labour w is
Shun. W j it did hs do ? Hs m3rely sat on the throne in a res-
pectful and dignified manner. *

5.nbsp;Tsz3 C iang asked respecting a successful line of con-
duct. Confucius said, let your words be faithful and sincere,
and let your actions bs pure and respectful, then, although you
b3 among the southern, or nothern barbarians, you will succeed.
Wasn you stand, let these things be before you. When riding
in your carriage let them be on the front cross-beam, thus you
will succeed. Tsze Chang wrote these words on his girdle.

6.nbsp;Coafucius exclaimed, upright was Sze Yu! When the
province was well governed, he was straight as an arrow, when
the proviacs was without right principles, hs was still straight as
an arrow. (Confucius said) Ken Pih Yuh was a man of superior
virtue. When the Province was governed by right principles, he
held an office: when it was not, he resigned and dwelt in secret.

7.nbsp;Confucius says, if you speak not to a man who ought to
be spoken to, you lose men. If you speak to a man who ought
not to be spoken to, you lose words. The man of knowledge
neither loses men nor words, -f-

■ 8. Confucius says, the determined scholar and man of finish-
ed virtue, seeks not the preservation of life to the injury of vir-
tue, but will give up life in order to finish his virtue.

* The predecessor of Shan, the great Yaou, had put the government in such a train of good
order, and such were the abilities and virtue of the officers of government and the all renovating
power of Shun's personal virtue, that the Empire governed itself and left nothing for him to do.

According to one Commentator, the sage maant that when a man shews a disposition to
listen and follow instruction, or advice, if you do not instruct him. it is losing or injuring him,
but when a man is either too wicked to listen, or too stupid to understand yon, by endea-
vouring to instruct him, you spend your words in vain.

9.nbsp;Tsze Kung asked about the practise of virtue. Confucius
replied, the mechanic who wishes to finish his work well, must
first whet the edge of his tools. When dwelling in a province,
then serve (or imitata) men of talents and virtue among the great
officers, aad form friendships among the virtuous of the literati.

10.nbsp;Yea Yuea asked how a Province should be governed.
Coafucius said, follow the division of time made by the Hea
Dynasty, ride in the carriages of Yin, wear the diadem of Chow,
and use the music of Shun, restrain the music of Chin, ¹ and put
loquacious flatterers to a great distance:—for the music of Chin,
is licentious, and loquacious flatterers are eminently dangerous.

11.nbsp;Confucius says, to the man who does not concern him-
self about what is distant, sorrow must be near.

12.nbsp;Confucius exclaimed, alas I have never seen one who
loves virtue as we love beauty !

13.nbsp;Confucius said, Chwang Wan Chung was a secret rob-
ber of office. He knew that Lew Hea Hwuy was a man of emi-
neat taleats and virtue, aad yet did not promote hira to a place
equal to his own.

14.nbsp;Confucius says, be liberal in reproving yourself, and
sparing in reproving others ; thus you will put murmuring to a
distance.

1.5. Coafucius says, a maa who does not say how can this
be done, what will this lead to? I can do nothing for him. f

16. Confucius says, vvheu a number of men club together and
during the whole day converse not on the principles of justice, but
dehghtin httle, crafty schemes, it is difficult for such to become
virtuous-

t That is the man who does not maturely reflect before he acts, cannot be saved from mi-
sery, even by a sage.

1nbsp; Restrain the music of Chin amp;c. It appears that the ancient sages of China were not
only extremely fond of what they esteemed good music, but that they believed it to have a
powerful influence over the morals of the people. Confucius was so powerfully struck with
the music of the great Shun, that for three months after he heard it, he knew uot the taste of
his food. The Chinese at the present day seem partial to music, and play on a great variety Of
ms^ruments. But according to their own account, their music at present is far inferior to what
It was lu the golden ages of antiquity.

17.nbsp;Confucius says, the superior man makes justice the foun-
dation, builds according to propriety, adorns with humility and
finishes by sincerity : such is a superior man.

18.nbsp;Confucius says, the superior man is grieved at his own
want of ability, not that men do not know him.

19.nbsp;Confucius says, the superior man is grieved, if he die
without a name. ¹

20.nbsp;Confucius says, the superior man seeks it in himself, the
mean man, seeks it in others.

21.nbsp;Confucius says, the superior man acts with firmness,
without wrangling—lives in harmony with others, without in-
triguing with them.

22.nbsp;Confucius says, the superior man, does not employ men
on account of their words, nor despise the words because of
the man.

23.nbsp;Tsze Kung asked, if there was any one word which ex-
presses the conduct proper for one's whole life. Confucius re-
plied, will not the word Shoo do it, i. e. do not to others what you
do not wish them to do to you.

24.nbsp;Confucius said, in my intercourse with men, whom do
I slander? whom do I flatter? If I do flatter any one, I must have
first tried him. For three Dynasties, this people have been
treated with uprightness, why should I do otherwise.!

23. Confucius said, I hare seen the day, that when the Im-
perial Historian was not certain as to the truth of any report,
he left a blank in the record, and when he who had a horse, would
lend him to another man; but now these days are gone, f

1nbsp; These two remarks, though seemingly contradictory, are perfectly consistent with eaoH
other. For the only reason why the superior man is grieved that he has not attained a name,
is because he knows that if be had really possessr.d genuine worth, be must have been praised.
So that the want of a name, ia his estimation, is a sure evidence of the want of worth.

t In this passage the sage laments the growing degeneracy of the age. Hoo She says, I am
in doubt as to the sense of this sentence and dai-e not give a forced explanation.

26.nbsp;Confucius says, sophistry confounds truth, and false-
hood ; he who cannot bear with little things, will ruin great
undertakings.

27.nbsp;Confucius says, although the multitude hate a person,
still you should investigate, and although men in general love a
man, it is nevertheless necessary to examine. *

28.nbsp;Confucius says, man may enlarge the path of virtue,
but it cannot enlarge him. f

30.nbsp;Confucius said, I have spent whole days without food,
and whole nights without sleep, in abstract thinking, but this
proved of no real utiUty. There is nothing equal to the study
of the ancients.

31.nbsp;Confucius says, the superior man, is concerned about
right principles, not about food. Even the ploughman may be
famished. But learning has its reward in itself. The superior
man is grieved that right principles are not practised, but feels
no concern about poverty.

32.nbsp;Confucius says, although a man have knowledge suffi-
cient to reach the point, yet if he have not virtue to hold fast
what he has attained, he will lose it again. Although his know-
ledge be sufficient, and he has virtue to preserve it, if he do not
conduct himself with dignity, the people will not reverence him.
Although he have knowledge and virtue to hold it fast, and also
conduct himself with dignity, if he do not treat the people
according to the rules of propriety, he falls short of his duty.

Confucius says, the superior man cannot be known by small
things, but he may by being entrusted with important concerns.

• It is only the truly virtuous, who are qualified either to hate or love others, hence if we
either esteem or dis-esteem a man, merely because of the general opinion of the multitude and
do not examine for ourselves, we are likely to be deceived.

Beyond man there is no Taou (right path) and beyond Taou there is no man. But the
human mind possesses an intelligent principle, wliile Taou cannot act of itself; hence man may
diffuse Taoa but Taou cannot enlarge man.

The inferior man cannot be kaown by being trusted with weighty
matters, but may bs known by little things. *

34.nbsp;Confucius says, men are more dependant on virtue, than
on water and fire. We see men in consequence of treading on
fire and water, die, but we never saw men die in consequence
of treading in the footsteps of virtue.

33. Confucius says, the superior man is upright and firm,
but does not practise iiis words whether they be right or wrong, f

37.nbsp;Confucius says, in serving your prince respect his work,
and put salary in the back ground.

39.nbsp;Confucius says, those whose principles differ, should not
consult together (or they cannot do so).

41.nbsp;Confucius in conducting Meen, the bUnd musician, when
he arrived at the stair, said this is the stair, when he came to
the seats, he said these are the seats; when they had sat down,

• Those who employ men, ought carefully to examiue aud discover what their P^ar 'a-
leats fit theui for, and employ them accordingly. A man of greatnbsp;^^^ ^^^

ployed in situations of minor importance, nor shoald men o. mfsnor talents Ij«nbsp;™

the duties of an important station. It is not certain bat that a man of superior talents and worth
may some times fail in the duties of an inferior office, whde an inferior man may chance in some
one instance to perform a great action .

If at anv time the superior man should through inadvertence, or from want of sufficient m-
fnrUtio , iLS a oromiL, the fulfilment of which would not accord with justice, he will not
fufrwrirn^e atrcKpcncc of justice. Nor will be do any tiling merely because it w^
4one, or is n?w done br men of virtue, and talents, but will always examine and act accord-
ing to what is just and right, t tnbsp;, •

t Confacius taught bis disciples to employ
apicuously, and nSt concern themselves much about elegant diction.

♦ Tkl« is one of the best definitions of the superior man we recollect to have met with in

tbe kur Books If the line of conduct here recommended were always adopted, the world
lufdTot a^ i quot;now does, present the monstrous spectacle of multitudes following numerous
Zurdmes blT^tkaory Li practice, merely because they were adopted by their ancestors.

Confucius said, such a one sits here, and such a person sits there.
When the musician went out, Tsze Chang asked saying, is what
you said to the musician agreeable to reason (or does it convey
any instruction). Confucius replied, this is the way of assisting
others.

1. Ke She wishing to reduce Chuen Yu, Yen Yew and
Ke waited on Confucius and informed him, that Ke She would
have an affair in Chuen Yu Confucius said, Kew, is not this
your fault! The former kings appointed Chuen Yu Lord of Tung
Mung. Moreover it lies within the precincts of the country,
and is under the government, ministers of the crown, how ought
he to attack it. ¹

Yen Yew said, our master wishes it, we two, his servants do
not wish it? Confucius said, Kew, Chow Jin said, when you
can employ your talents, hold an office, when you cannot,
resign. If, when a man is in danger of falling, he be not
supported, or if when he falls he be not helped up, of what use
are his assistants ! You speak erroneously. When the tiger and
wild ox are permitted to leave their cages and the precious
gem to spoil in the casket, who is to blame? Yen Yew replied,
at present, Chuen Yu is strongly fortified, and it is in the vicini-
ty of Pe, if we do not take it, it will be a source of vexation to
posterity. Confucius said, I tell you Kew, that the superior man
hates such a concealment of ones real wishes under false pretences'

1nbsp; At that time Ke She (ooe of the high officers of the Loo countryquot;) had one halt of the
country under him, and Mung Sun, and Shnh Sun, each had ous fourth. Ke She also wished t»
have the dependant country Chuen Yu which alone was under the control of the Loo govern-
ment. As Kew assisted Ke She in peeling the people, Confucius reproved him only.

I have heard that rulers and masters of families, are not
grieved because their people are few, but because every on®
obtains not his due. They do not grieve on account of poverty,
but because of the want of harmony and peace. For when each
obtains his due, there will be no poverty, when harmony pre-
vails, there will be no want of people, and when peace is en-
joyed, there will be no revolutions. Now if things are thus, and
people at a distance after all do not serve you, then cultivate
learning and virtue to entice them to come, when they come
(or put themselves under your government) then make them
happy. At present you two. Yew and Kew, assist your master,
and people at a distance do not serve you, nor are you able to
induce them to yield themselves up to your government. Your
own province is rent to pieces, and in a state of disorder, and
you are unable to manage it, and yet you are scheming about
taking up arms to subdue a people not in your country. I am
afraid that Ke She, will find, that the source of his grief lies not
in Chuen Yu, but within the walls of his own town.

2. Confucius says, when the Empire is governed by right
principles; rites, music, and decrees to put down the disorderly,
proceed from the Emperor. When the Empire is not governed
by right principles, rites, music, and edicts to subdue the dis-
orderly, proceed from the tributary Princes. When these pro-
ceed from the Princes, it is seldom that they do not, in the space
of ten ages, lose their power. When they proceed from the great
Officers of state, it is a rare case, if they do not lose their power,
in the course of five ages. When these proceed from the stewards
of government Officers, (or Princes), it seldom happens, that
they do not lose their influence in three ages. *

• When Taoa (the principles of the former kings) flourishes in the Empire, it is well go-
Terned. The Emperor alone possesses the divine right of appointing the rites, regulating th»
music, and punishing the refractory. When this power is wrested out of his hands, it will
descend fmm one rank to another till it arrive at the lowest and aad in complete aaareh^ aad
(he loss of tbe country.

When the Empire is governed by just principles, government
does not depend on the great officers. When the Empire is well
governed, the plebeians do not hold private consultations (on the

a Confucius said, for five ages, our Prince has been depriv-
ed of his revenue. For four ages, politics have been under th»
power of the great officers, so that the descendants of the three

4.nbsp;Confucius savs, there are three classes of men who prove
useful friends, and three who are injurious. The friendship of
the upright, faithful, and intelligent is advantageous, that of the
fop, the^sycophant, and the loquacious, is injurious.

5.nbsp;Confucius says, there are three things which it is advan-
tageous to dehght in, and three vviiich it is injurious to rejoice in.
To dcli-ht in discussia? tha principles and rules of propriety
and music-in talking of (perhaps praising) the virtues of
others-and in havin- many virfaoas friends, is advantageous.
To rejoice in the indulgence of pride, idleness aad feasting, is
injurious.

6.nbsp;Confucius says, there are three errors to which he who
stands in the presence of a virtuous Prince is liable, viz. speak-
inlt;r without being asked; which is rashness-not answering fully
when asked, v^hich is taciturnity (or concealing one's mind);—and
speaking without observing the (Prince's) countenance, which is

7 Confucius says, there are three things which the superior
man guards against. In youth, when his passions are fluctuating,
he o-uards against lust. In manhood when his passions are vi-
gorous, he guards against quarrelling and fighting. In old age
when his passions have lost their vigour, he guards agamst
covetousness.

1nbsp; These three families had for fonr ages assumed the sole power iquot;
aeoording to the principles of the sage, delivered above, the.r power v,as becommg i«««

8.nbsp;Confucius says, there are three things %vhich the superior
man venerates. He venerates the decrees of heaven—he vene-
rates great men and he venerates the maxims of the sages. But
the mean man knows not the wiil of heaven, insults great men,
and despises the words of the sages. *

9.nbsp;Confucius says, men of the first rate talents, are born
with the knowledge of divine principles. Those who attain this
knowledge by study, are next to them. Those who after long
and severe labor, at last attain this knowledge, are next. Those
who after long and painful toil, cannot attain the point, are the
most inferior of men. f

10.nbsp;Confucius says, the superior man has nine things that
he thinks on. When he looks, he thinks of seeing clearly. When
he hears, he thinks of hearing distinctly. In his countenance he
thinks of manifesting benignity. In his words he thinks of truth.
In his actions he thinks of respect. When in doubt, bethinks of
inquiring. When in anger he thinks of suffering. When he sees
an opportunity of getting gain, he thinks cf justice.

11.nbsp;Confucius said, look upon virtue as if unable to reach it,
and upon vice as thrusting the hand into boiling water; I have
seen the men who did so, and heard the maxim. I have heard
of dwelling in secret in order to cultivate one's talents and virtue,

* The decree of heaven (which some render fate), means the original principles which heaven
implants in ail men.

t Heaven bestows upon all men the same nature, equally and perfectly virtuous, while it
gives differen' degrees of abPity to different indivi;luals. Bat although the ta'ents of him who
knows divine principles without study, are far superior to the abilities of the man who must
study hard to obtain this knowledge, vet the latter ma by long and severe effort arrive at the
same eminence of perfect intelligence that the former occupies. 11

tt After such intellectual giants as Plato, Socrates, and Pythogoras, who had the best facilities
which nature could afford, have spent their lives, and exe. ted their mental powers to the utmost
in search of divine principles, and to the last proved uns icessful, it is rather too much to be
told, that some men attain this high elevation without any msntal effort. Had we not the works
of the Chinese sages in our hands, from which we can estimate their knowledge and abilities,
we should be apt to suppose, by such assertions, that the celestial Empire produced a certain class
of divine personages clothed in the garb of human nature. But as the tree is best known by its
fruit, and as we have tasted pretty freely of the fruit produced by these imaginary divine
plants, we caa say from experience that after all both root and branches smell strongly of
the eartk.

and then coming forth to a pubHc station in order to employ
their talents, but I have not seen any one who did so.

12.nbsp;Prince King of Tse had one thousand four horse carri-
ages, but when he died the people saw nothing for which they
could praise him. PTh E and Shtih Tse died of hunger at the
foot of the mountain Show Yang and the people praise them to
this day.

13.nbsp;Chin Kang asked PTh E, saying, Sir, have you heard any
thing extraordinary (from your father)? I have not, replied th*
other. One day when he was standing alone, and I was pass-
ing thro' the hall, he asked me whether I had studied the She
King; I replied in the negative. On which he remarked that un-
less I studied the She King, I could not have materials for con-
versation. I then retired aud studied the She King. At another
time, when he was alone and I was crossing the hall, he asked m«
whether T had studied the Le Ke, T said I had not. If, saidh«
you do not study the Le Ke, you cannot be established in right
principles, I have only heard these two things. Chin Kan g retired
highly pleased, saying, I asked one thing, and I have heard three.
I have heard of the importance of the She King, and of the
Le Ke and that the superior man keeps his son at a distance. *

14.nbsp;The wife of a Prince of a Province is styled by the Prince
himself Foo Jin.—She calls herself Seaou Tung.—The people
of her own country call her Keun Foo Jin. To foreigners Sheia
styled (or styles herself) Kwa Seaou Keun, hut foreigners call
her Keun Foo Jin.f

verning the household ; hence her husband styles her. quot; Foo Jinquot; denoting that the is his e-
qual. When slie is in the presence of her husband, she styles herself quot; little o-irlquot; meaning
that she is young and whhout knowledge, and presumes not to consider herself the equal of her
husband. The people of the nation style her Keun Foo Jin, denoting that she assists the Prino«
in managing domestic concerns, and shares his honors. These are the terms hy which she is de-
signated in her own nation. In foreign countries her husband calls her quot; Kwa Seaou Keunquot;
(i. e. deficient man's little Prince). This is the language of humility. The people of foreign
comitne« likewise style her Keun Too Jin. Denoting that Shei^equal to the Queen of their own

1. Yang Ho wished to see Confacius.—Confucius did not go to
call on him. On which he sent a Pig to induce a visit. Confucius
chose a time, when Yang Ho was from home, to pay his res-
pects, but happening to meet on the road, Yang Ho said to
Confucius, come here I wish to speak with you. Can it be called
banevolence to conceal one's gem, and leave his country in a state
of moral stupefaction ? Confucius replied, no. Can it be called
intelligence to love business, and yet always lose the proper
season for doing it? Confucius replied, it cannot.—Said the
other, days and months are passing away, and time waits not
for us. Coafucius raplijl, right; I will go into office.*

2.nbsp;Coafucius says, by nature we are nearly equal, but by
education very different, f

3.nbsp;Confucius says, it is only those who possess the highest
degree of intelligence, and the lowest degree of stupidity that
cannot be altered.

' 4. When Confucius went to Woo Ching, he heard the sound
of instrumental and vocal music, on which he smiled and said,
when you kill a fowl, why use a knife employed to slay an ox.
Tsze Yew replied, I have formerly heard you. Sir, say, that
when the ruler studies right principles, he will love the people,
and that when the people learn right principles, they are easily

• Yang Ho was steward to the nsurper Ke She and wished a visit from Confucius, hoping
to engage him as an a ixiliary in their usurpation. Confacius, of course, would wish to avoid
wich a man ; consequently ke chose to pay his respects when he knew that he was from hom».

t Chin Tsze says that it is the original talents of men, that are spoken of and not their orgi-
nal moral natnre, (or as the words denote, the root of nature). For in the original nature of
man, as to ita moral qualities there is no diQ'ereace. All having a natnre perfectly Tirtuous.

ruled. Confucius sail, my pupil Yen's (Tsze Yew's) words
are just; I was only jesting. *

5.nbsp;Kung Shan Fuh having raised a rebellion in Pe sent for
Confucius. Confucius wished to go. Tsze Loo was displeased
and said you ought not to go. Why should you go at the call of
Kung Shan She. Confucius said, do you think he has called
me for no purpose. If he employ me I will establish the doctrines
of Chow in the east, t

6.nbsp;Tsze Chang asked Confucius in what virtue consisted ?
Confucius replied, he who possesses five things is virtuous, all
over the world. (Tsze Chang) said I beg leave to ask what these
are? Ans. They are gravity, liberality, fidelity, intelligence,
and benevolence. Be grave and you will not be treated disres-
pectfully. Be liberal, and you will win the aflTections of all. Be
faithful and you will he confided in. Be intelligent and you will
be meritorious, benevolent and you will be able to manage men.

7.nbsp;Plh Heih sent for Confucius, and the la ter fJt inclined to
go. Tsze Loo said, I have for.nerly heard you Sir, say, that if
a man's conduct was vicious, the superior mm would not associ-
ate with him. Prh Hem has raised a rebellion in Chung Mow,
why should you. Sir, go to him!

Confucius replied yes, I did say so; but I did not then speak
of the hardness that cannot be diminished by rubbing, nor of the
whiteness which cannot be stained by being put in the mud. Do
you suppose that I am like a water-melon, which is to be hung
up and not to be eaten!

* Tsze Yew was governor of Woo and, according to the instractlons of his master Confnoius,
tanght the people the rules of propriety and music, hencs the sage was really highly pleased
with him.

t Had Confucius received an official appointment in Pe, he would have brought the royal
principles of Wan, Woo and Chow K-ung into play in the eas'

t This means, that such was the firmness, and stability of the sage's virtue, that it could not
be bent from the path of rectitude, by any temptation whatever ; and such was its purity, that
it could not be sullied by having intercourse with bad men. f f

11 Many will question the truth of this position, but few will deny, that the declaration
would have come with a better grace, from some one else, than from the saje himsslf.

8.nbsp;Confucius said, Yew, have you heard of these six words
and of the six things which cloud them? Ans. No. Sit down
and I will explain the matter.

A desire of being benevolent unaccompanied by the love of
learning, is clouded by ignorance. A fondness for knowledge
without the love of learning, is clouded by instabihty. A wish
to be faithful unattended by the love of learning, is clouded
by robbery. A love of uprightness without the love of study, is
clouded by rashness. A love of bravery without the love of
learning, is clouded by insubordination. A love of firmness with-
out the love of study, is clouded by forwardness.

9.nbsp;Confucius said, my p-iplls, why do you not study the
She King? Tae SH?, will expand your ideas—teach you to dis-
criminate—to live ia harmony—to repress wrath—when at home
how to serve your father, and when abroad how to serve your
Prince—and to be extensively acquainted with the names of
birds, beasts, herbs, and trees.

10.nbsp;Coufucius said, to (his son) Pih Yu, you ought to stu-
dy the Chow Nan, and the Chaou Nac. If a man do not stu-
dy the Chow Nan, and the Chaou Nan, he is like one standing
with his face close to a wall. ¹

11.nbsp;Confucius said, every one calls out Presents! Presents!
but are mere gems and silks (without respect) presents? Every
one calls out Music! Music! but is the mere ringing of bells
and beating of drums (without harmony) music ?

12.nbsp;Confucius says, the man who puts on an external ap-
pearance of great firmness, but at heart is really weak and pu-
sillanimous, resembles the mean fellow who bores through a wedl
to commit theft.

13.nbsp;Confucius says, he who covets the praise of villagers,
is the thief of virtue.

1nbsp; TheCliowNan, and the Cbaon Nan, treat of the cultivation of personal virtne, and the
proper regulation of th:; famil v. The meaning of the phrase, * ^standing with your face close
to a wall,'quot; is that if yon do not study these two pieces, yoa cannot see any thing aright, nor
•dranoe a single sUp in the right path.

14.nbsp;Confucius says, he who hears any thing on the road and
prates about it on the road, throws away virtue.

15.nbsp;Confucius said, how can a low man serve his Prince!
Before he get into office, he is in distress how he may obtain it,
and when he has obtained it, he is vexed about keeping it. In
his unprincipled dread of loosing his place, he will go to all
lengths.

16.nbsp;Confucius said, the people in ancient times, had thte«
failings which do not now exist. The ambitions of ancient
times, aimed at great things, those of the present day break
over all the bonds of propriety. The austere of ancient times,
were moderate, those of modern times, give way to violent wrath.
The dull of former days were upright, those of the present day
are only deceitful.

17.nbsp;Confucins said, I hate partial red, which assumes the
place of the true Vermillion. I hite the music of Chin, which
confuses the music of the sages. I hate sharp mouths, which prove
the overthrow of a state.

18.nbsp;Confucius said, I feel inclined not to speak. Tsze
Kung replied, if our Master speak not, what will his pupils
have to transmit to posterity ? Confucius rephed, what does
heaven say! j'et the four seasons constantly revolve, and all
things are produced, what does heaven say! *

19. Joo Pei wished to have an interview with the sage, the
the latter refused to grant it, on the ground of being sick, but ai
soon as the bearer of this message went out, the sage took his
harp and played that Joo might hear him. f

• That the fonr «easons constantly revoke and all things are produced, certainly manifest»
the constant operations of heaven. There is no need for words to make them obvious. Every
movement of the sage was nothing else, but tbe manifestation of wonderful doctrines, and pur«
rectitude, why wait till he speak to illustrate them I This is truly heaven.

Joo Pei, had been a student of the sage, but must have committ^ some misdemeanor,
hence the sage deeply reproved bim by this lefusal. t f

11 Prav what moral renovation could this palpable falsehood elfect on the beholders, or
npon the reader of this barefaced lie ! Does heaven thus deceive men! Trulv such a man was a
worthy compeer to the God of eternal and invi'ilab'e truth! It had been much better that the sag»
had not spoken at all, than that be should by his example encourage his admirers in a hateful
practice, wbich if not deeply repeated of, and pardoned through the atonement of Jesus, must
be punished with everlastirig woe. Is it in irndTion of the sage that the Chinese of the pr»-
Mnt day distinguish themselves by telling falsehoods ?

20. Tsae Go asked whether one year not a long timequot;
to mourn for parents, observing, that if superior men, are three
years without practising ceremonies, etiquette must be lost;
and if they are three years without practicing music, music
must come to ruin^ and since the old grain is exhausted and
the new springs up, and fire is taken from the different kinds
of wood in oae year, it is a sufficient period (for mourning). *
Confucius replied, should you then feel easy in eating fine grain,
and wearing ornamented clothes, (after your parents had been
dead one year).?- Yes (replied the other) I .should feel easy.
Confucius rejoined, if you can feel at ease, you may do so;
but the superior man, when mourning for his parents, suppose
you give him nice food, he does not relish it. Although he hear
music, he does not enjoy it. If he dwell in a fine house, he feels
not at ease. If you can enjoy such things you may do so.

Tsae Go having gone out, Confucius said, Yu is not virtu-
ous, after a child is three years old, it may leave the arms of
its parents. Hence three years mourning for parents, is proper
for all under heaven, has Yu three years affection for his
parents !

21.nbsp;Confucius says, that the man who spends the day in
eating, without employing his mind about any thing, is in a
bad state indeed ! The common chess-player is superior to him.

22.nbsp;Tsze Loo asked, whether the superior man esteemed valor?
Confucius replied, the superior man considers justice of the first
importance. If a man in a superior situation, have valor with-
out justice, lie will act disorderly, if a man in an inferior situa-
tion, have valor without justice, he will be a robber.

23. Tsze kung asked, saying, are there any whom (or whose
conduct) the superior maa hates? Confucius replied, there are:
he hates those who publish the faults of others,—He also hates

• In the sprinquot; season they extract fire by boring, or rotatory friction, from the elm—in
gnmmer from the'date tree—in antumn from the mulberry tree, and in winter from the Hwae
Tan tree. So that ia the course of one year, all things undergo a regular change. On which
iocount Tsae Go thought one year a sufficient time to mourn for parents.

the man who slanders his superiors.—He hates those who are bold
and know not propriety, and those who boast of great things
wliich they are unable to perform.* Tsze Kung said, there are
those whom I also hate. I hate those who secretly pry into
the private affairs of others, in order that they themselves may
be esteemed very knowing. I hate those who act a haughty part,
in order that they may be thought brave. I hate those who spy
out the vices of others, in order that they themselves may ap-
pear upright.

24.nbsp;Confucius says, none are so difficult to bring up as wo-
men and men servants. If you treat them with familiarity, they
become disrespectful, and if you treat them distantly, they
grumble.

25.nbsp;Confucius says, that if a man is hated for his vices,
when forty years of age, there is an end to him (i. e. to his im?
provement. f

1.nbsp;Wei Tsze resignedKe Tsze became his (Chow's) slave,
and Pe Kan, for reproving (Chow), was put to death. Confucius
said, there were three men of sterling virtue in the court of Yin.

2.'nbsp;Leaou Hea Hwuy, had been chief Jailor and was three
times discharged from office. Some person said to him. Sir,
ought you not to leave your country. To which he replied,

{™efh[reinr,requot;^acuci »rSue, belore he is forty, wii. not do so to the end of hfe.

If I act uprightly in serving men, whither shall I go where I shall
not be three times discharged from office. But if in serving men
I act contrary to right principles, why should I leave the coun-
try of my parents! ^

3. King, Prince of Tse, when consulting with his ministers res-
pecting the mode of treating Confucius, said, I will not treat him
with so much respect, as Ke She is treated; but will treat him
on a medium between Ke and Mung; but added, I am now
old, I cannot employ him at all, on which account, Confucius
took his departure, t

4.nbsp;The people of Tse sent a band of female musicians (to the
court of Loo). Ke Hwan Tsze, received them and for three days
held no court; wherefore Confucius marched off.

5.nbsp;The arrogant Tsee Yu of Tsoo passing Confucius one
day sang. King of the birds ! King of the birds! how is thy
virtue degenerated. What is past, cannot be altered by reprocf,
but as to the future, you may yet stop. Those who hold go-
vernment offices at present, are in eminent danger. Confucius
alighted and wished to converse with him, but he went off
quickly, and avoided him, so that the sage could not speak
with him. ^

* Leaou meant, that if he followed the false principles and corrupt practices of the govern-
ment of his native country Loo, he might hold his office in peace and quie ness, but that such
was the degenerate state of all the sorroundmg provinces that a man of upright principles and
practice, would soon get expelled from office. On this account, he saw no reason to hope for
better treatment in another country than he had experienced in his own

t Of the three high officers of state in the court of Loo, Ke She was the chief, and Mung She
was the lowest. Ke was a violent minister, and the Prince treated him with the highest decree
of respect. Hence, when the Sovereign of Tse had some thoughts of giving the sage an official
appointment, he thought that if he treated him on a medium between Ke and Mung, he would
bit the mark. But no sooner had he declared his intentions on this point, than he intimated
that he was now too old to employ such a man as Confucius. The latter being informed of this,
instantly left the Tse country. Thus we see that when wishing to get in;o office, he did not
refuse an appointment, because of the ceremonial treatment be was likely to meet with, but
because he could not act upon his own principles.

In the fourteenth year of Ting, Prince of Loo, Confucius held the office of criminal judge.
The people of Tse, were afraid that his principles and government, he might make the I^o
countrv more than a match for Tse. Hence they employed.this schetne with the hope, that they
might offend the sage, and induce him to give up his office. In this design they completely
succeeded.

IT Tsee Yu was a man of talents and virtue who, in consequence of the mal-administration
of the day, had retired into secret and was ranch offended at the sage because he would not
?ive qyer his fruitless attempts to reform the country.

6.nbsp;Chang Tsoo and KSe Neth being at the plough together,
Confucius on passing them one day, sent Tsze Loo to ask them
where the ford was. Chang Tsoo said, who is that, who holds the
reins ? Tsze Loo rephed, it is Kung Mow. Is it Kung Mow of
Loo ? Yes. O then he knows the ford. On which Tsze Loo in-
quired of K 'e Neiii. Kee Neih asked saying, who are you, Sir.
To which Tsze Loo answered, I am Chung Yew. Are you a
disciple of Kung Mow of Loo. He replied in the aflirmative.
On which Kee said, all under heaven are flowing down the
stream of vice, and who can reform them? Why do you follow a
master .who only refuses office under certain men, and do not
rather imitate us who retire from office entirely. Having said
so they went on with their ploughing and stopped not. * Tsze

Loo went on and informed Confucius. Confucius sighed and
said, I cannot associate with birds and beasts! If I follow
not men, whom shall I follow! If the world were in possession
of right principles I should not seek to change it.

7.nbsp;Tsze Loo having fallen behind the sage, chanced to meet
with an old man carrying a basket on a staff. Whom he asked»
saying, did you see my master. Sir ? The old man replied, you
are unaccustomed to labor, nor can you distinguish the five
grains who is your master ? He then stuck his staff into the
ground and began to pull up the weeds. Tsze clasped his hands
on his breast in a respectful manner and stood still. He kept

C Tsze Loo through the night, killed fowls and prepared food for
him. He also brought out his two sons and presented them to
Tsze Loo. Next day Tsze Loo walked on and told Confucius.
Confucius said, he is a hidden one, and sent Tsze Loo back to
have an interview with him. When Tsze Loo arrived, he had left.

* These were likewise two men of talents and virtae, who in consenaence of the misml»
Which then prevailed among the dilterent states, chose to lead a quiet country life, in prefer-

ence to holding othces under Princes void of good principles. They likewise took this oppor-
^ tnbsp;their displeasure at Confucius ; because he had not like them abandoned the

Tsze Loo delivered the sentiments of the sage, saying, this man's
not going into office is not right. The duties of juniors to their
seniors, he dares not violate; how is it that he neglects the duties
of a Minister to his Prince? Wishing to keep his own person pure,
he confuses the greatest of human relations. The superior man
goes into office, that he may put in practice his principles. I
know that good principles are not now acted upon. *

8.nbsp;Pih E, Shuh Tse, Yu Chung, E Yih, Choo Chang, Lew
Hea Hwuy, and Shaou Lee'n, were all worthy and accomphshed
men without office.

Confucius said, the men who would neither crouch to another,
nor taint their character, were Pih E and Shuh Tse. It is said,
that Lew Hea Hwuy, and Shaou Leèn, yielded and lowered
their persons. But their words accorded with reason, and
their actions were fair and altogether upright. It is said,
that Yu Chung, and E Yih, dwelt in secret, and gave scope to
their words, yet kept their persons pure and declined holding
Offices, t Confucius said, I differ from these. I never predeter-
mine w hom I will, or will not serve.

9.nbsp;Che, the chief musician of Loo went to Tse. Kan, master
of the second meal band, went to Tsoo. Lew, master of the
third meal band, went to Tsae. Keuh, master of the fourth meal
band, went to Tsin. Fang Shuh, the Drummer, went and dwelt
in Ho. Woo, who beat the Taou went to Han. The assistant
master musician, Yang, with Seang master of the King, left
and dwelt on an Island.

10.nbsp;Chow Kung said to Loo Kung, the superior man, does
not treat his relatives distantly, nor excite the murmurs of his

• The old man shewed by presenting his two sons to Tsze Loo, that he knew the proper
gradations of human society. Of a!l the human relations, that which subsists between Prino»
and Minister, is the greatest. The man of superior accomplishments, wishes to go into office,
that he may perform the important duties which that relation requires. Hence Coafucius
was displeased with eminent characters, who, without sufficient cause, retired into private life
and did not rather come forth to office, and use their utmost effects to reform a degenerate ao-e!

t Mung Tsze says, that when it was proper to hold an office, Confucius accepted a govern-
ment appoin m ^nt, anl when it was proper for him to resign, he did so. When it was rio-ht to
remain long .n office, he remained long, and when it was right for him quickly to leave ft he
instantly resigned.nbsp;'

high Officers, nor forget his old friends, without good cause,
nor does he look for every accomplishment in one individual.

11. In Chow there were eight eminent scholars named Pih
Ta, Plh Kwa, Chung Tub, Chung Hwuh, Shiih Yay, Shuh Hea,
Ke Suy, and Ke Wa. *

1.nbsp;Tsze Chang says, the true scholar, when he sees his
Prince, or parents in danger, will risk his life for their safety.
When he sees an opportunity of getting gain, he thinks on
justice. When offering sacrifices, he thinks of reverence.
When mourning, he feels genuine grief; such a man merits the
name of a scholar, f

2.nbsp;Tsze Chang said, as to those who hold virtue, but not in
a liberal manner, who embrace just principles, but not firmly;
it is of little importance to the world, whether they exist or not.

3.nbsp;The disciples of Tsze Hea, asked Tsze Chang, with whom
they ought to associate as friends.—Tsze Chang said, Avhat does
your master say on the subject ? He says, that we ought to as-
sociate with men of worth, and to keep at a distance the worth-
less. Tsze Chang replied, this differs indeed from what I have
learned. I have heard that the man of superior virtue, honors
men of talents and virtue, and bears Avith all; and that he praises
the virtuous and pities the weak. In my intercourse with men,
with whom will I not bear? But if I am not virtuous, men will
first reject me, how can I reject them ! J

• This is recorded to shew how abundant men of worth and ability were in the commence-
ment of the Chow Dynasty, and likewise how much men had degenerated before the time of th«
sage. Some say that one mother bore all the eight at four births.

t These four are the great principles, by which one's character is established, if a man is
•wanting in any one of these, the others are not worth looking at.

t The doctrines of Tsze Hea, on the subject of holding fnendly intercourse with men, were
too n^row and rigid, and Tsze Chang ver. properly satirised bim ; but on the other hand,
isze l^hang s own principles on this point, were too lax. For although, in general, a man of
emment talents and virtue, bears with all ; yet when there is just caus.!, he will cut off his
intercourse with abandoned characters. It is true that a man who is himself destitute of virtue-
ought not to reject others; but there are injurious friends who ought to he avoided.

4.nbsp;Tsze Hea says, the inferior employmshts are still worthy
of attention, bat if those who follow the'n extend their thoughts
to what is great and extensive, it is to bs feared that they will
not succeed: hence tbe learned do not attend to them. ¹

5.nbsp;Tsze Hea says, he who daily learns what he did not be-
fore know, and monthly forgets not what he had previously
learned, may be called a lover of learning.

6.nbsp;Tsze Hea says, learn extensively, determine firmly,
examine fully, and think homeward: for virtue lies in these.

t. Tsze Hea says, the mechanic dwells in his shop to finish
his work, tbe superior man studies to complete his duty.

9.nbsp;Tsze Hea says, the superior man has three variations:
look to him at a distance, and he appears stern ; come near to
him, and he is mild; listen to his words and they are severe.

10.nbsp;' Tsze Hea says, the superior man, gains the confidence
of the people and then employs them. Did he not first gain their
confidence, he might be considered severe. He is first faithful,
and then reproves. Were he not faithful, he might be suspect-
ed of railing.

11.nbsp;Tsze Hea says, in important things pass not over the
proper limits; in lesser matters you may err without much injury.

12.nbsp;Tsze Yew said, the disciples of Tsze Hea are mere chil-
dren : they can sprinkle and sweep the floor, answer questions,
enter and retire, but these are merely the branches, without the
root, what are they worth?

* The inferior ocoapations are sach as those of the husband-man, gardener, physioiail,
iiviner, amp;o. • *

1nbsp; • It is presumed that a European M. D. would not think himself highly honored, bf
being classed with a husbaad-man, or gardener, and far less by being pat on an equality
»ith a fortune-teller.

Yew ! Among the doctrines of the sages, which ought to be
first taught, or which is to be considered last and not taught?
For instance, among herbs and trees there are different classes.
Why should we render void the doctrines of the superior man !
It is only the sage that unites in one, commencement and close. *

13.nbsp;Tsze Hea says, let men in the service of government
employ their spare time in study, and let the scholar when he
can spare time from study, go into office.

14.nbsp;Tsze Yew says, in mourning for relalives if grief be car-
ried to the utmost it is enough, (i. e. there is no need for exter-
nal show).

15.nbsp;Tsze Ilea said, my friend Chang is for doing hard things
(or impossibilities), but he does not attain to virtue.

16 Tsang Tsze said, splendid is Chang's external appear-
ance ! but he neither will be assisted, nor assist in practising
virtue.

17.nbsp;Tsang Tsze said, I have heard my master say, that a
man cannot fully exhaust the abilities of his nature. If in any
thing he can, it must be in mourning for parents.

18.nbsp;Tsang Tsze said, I have heard Confucius speak of the
filial piety of Mung Chwang Tsze. In other things he may be imi-
tated, but his not having changed his father's miuisters, and
mode of government is truly difficult.

19.nbsp;When Mung She appointed. Yang Foo to the office of
criminal judge (the latter) asked Tswg Tsze how he ought to
act. Tsang Tsze said, superiors have for a long time lost the

» According to the doctrines of the sages,, you are not to consider the branches of greatest im-
portance and attend to them first, nor to consider the root to be last and get weai-ied in teaching
pupils to understand it. But there is among students a radical difference of talent, just as there
exists a difference among trees and plants. If you do not inquire what their abilities are, but
class them all together, this is only deceiving and insulting them. How could the superior
man do such a thing !

riglit way, aad the people have long been scattered ; when you
discover guilt, be grieved and pity them and rejoice not. *

20.nbsp;Tsze Kung says, Chow was not so extremely vicious (as is
reported); hence Princes should abhor d welling in a low sink ; for
if they do not, all the vices under heaven will be imputed to them.

21.nbsp;Tsae Kung says, the errors of the superior man are like
the eclipses of the sun and moon. His errors all man see, and
his reformation all men look for.

22.nbsp;Kung Sua Chaou of Wei, asked Tsze Kung, how
Confucius learned. Tsze Chang replied, the doctrines of the
Kings, Wan and Woo, have not yet fallen to the ground;
they are still among men. Men of great abilities and virtue,,
remember their.most profound and most important principles,
and those of inferior abilities and worth, recollect their less
profound and less important branches. Why should not Con-
fucius study the;n? But why should he follow a fixed master? f

23.nbsp;Shuh San Woo Shtih speaking of the great Officers of
the court, said, Tsze Kung is a man superior in abilities and
worth to Confucius. Tsze Fuh King Plh informed Tsze Kung.
Tsze Kuag replied, we may be compared to the walls of a palace.

_ * The act of traa- Tr^-^sin;:; the laws, althoagh the people's own, jet their not being instrnoted
is to be imputed to thdir rulers ; wherefore, when people under a government which makes no-
suifnle pronjion for tieir elio»tioi ani iadraition in right principles, are found guiltv of
.,nbsp;V ,nbsp;.nbsp;.nbsp;considera,-

My wall is only shoulder high; if you only peep over the top,
you may see all that is good in the house. But the wall of
Confucius, is several jin high, if you do'nt get in at the door,
you cannot see the beauty of the ancestorial Temple, and the
riches of all the ministers. Few are those who get in at th®
door:—are not these words of your master reasonable! *

24.nbsp;Shuh San Woo Shuh having reviled Confucius. Tsze Kung
said, this is of no use. Confacius may not (or cannot) be reviled.
Other men of talent and virtue, resemble the mounds and hills,
which may be passed over, but Coafucius resembles the sun and
moon which cannot be passd over. A man may cut himself olF
from the sage, but how can he injure the sun and moon 1 He will
only make it abundantly evident that he knows not his own
measure, f

25.nbsp;Chicg Tsze Kin, conversing with Tsze Chung said, you
Sir, are grave and respectful; how is Confucius more virtuous
than you !

20. Tsze Kung said, the superior man for one word is deemed
intelligent and for one word is deemed ignorant; ought we not there-
fore to be careful to our words. As the heavens can not be scal-
ed, so Confucius cannot be equalled. Were Coufucius to obtain the
throne, he would'establish the people, and they would be correct:—
he would lead them, and they would follow:—he would console
them, and they would come to him:—he would stimulate them,
and they would hve in harmony.—His life would be glorious and
his death bitterly lamented; who can equal such a man!

abaadaatnbsp;v.. ...3 Y...«^.nbsp;----------------- ------------ - j -nbsp;i • u

the -vast siipsrinritv of the sage. Tsza Kan? gave an al.ui.able firn to tne ^hje«'- quot;O'
denying, but acknowledging the reason »b'eaess of liis remarks. Fj.-. as ha had not been ad-
mitted Into the Temple, how could he form any idea of its beauty and grandeur .

1. Yaou said, Ah! Shun, the decree of heaven now rests in you.
Faithfully hold fast the due medium. If the people within the
four seas suffer distress, heaven will cat you off forever. Shun
gave the same charge to Yu. *

(Tang Wang) said, I Le a httle child, presume to offer a black
bull, and announce this case to the Great Supreme. His (Kee's)
crimes I must not conceal. They are all known by the Supreme
Being. If I offend, my sins are not occasioned by the people;
but if the people offend, their crimes are chargeable on me. f

The Chow Dynasty bestowed liberal rewards, and made the
virtuous rich. Books say, although Chow has many near relatives,
they are not equal to (or a match for) the virtuous people (of
Woo Wang.) If the people commit crimes they are chargeable
on me. J

He (Woo Wang) paid great attention to the weights and
measures—examined the laws—restored to office those who had
been put out of place; thus just government was practised in all
parts of the empire. He re-established ruined Provinces—con-
nected again the hne of succession, where it had been broken
•—restored to place those who had retired into private life
and the hearts of all under heaven submitted to him-

What he deemed of most importance, was the support of the
people, funeral rites, and sacrifices to ancestors. He was libe-
ral, and hence obtained the hearts of the people;—faithful and the

* This refers to Yaou resigning the throne to Shun, and the latter giving it up in his turn
to Yu.

t This is said in reference to Tang conquering the wicked Kee, last Emperor of the Hea Dynastv
mad announcing the thing to the most high ruler, and to the different Princes of China. The an-
nouncement intimated that the crimes of Kee were too great to be forgiven, and that as Tang
had received the divine decree to reign over the Empire, so, if he committed any crime, it was
ehargeahle on himself alone, but if the people should act a vicious part, this was to be imputed
to his misrule, and conseiiuently charged on hira.

t These were the expressions used by Woo Wang, in the form of an oath when he began to sub-
^«e the tyrant Chow. The meaning is, that although the relatives of Chow were numerous yet
quot;eu-hearts were divided, and thev had left tha path of virtne, hence they were not equal to
quot;«numerous virtuous men who adhered to the house of Chow, and who were united in heart
quot;od in virtue.

ti,. S^i™ the dignity of Princes to the descendants of Hwang Te, Yaou, Shun, and
« royal families of the Hea and Shang Dynasties. He set Ke Tsze at liberty from pri-
and restored to place those of the Shang Dynasty who had been displased.

people confided in himdiligent (or quick), and therefore meri-
torious;—just, hence the people delighted in him. f

2. Tsze Chang asked Confucius how the affairs of govern-
ment ought to be conducted? Confucius replied, honor five ex-
cellent and put away four evil things, then you may conduct
aright the business of government. Tsze Chang asked what
these five excellent things were? Confucius replied, be benevo-
lent, without being wasteful;—employ the people, without causing
them to murmur;—desire, and be not covetous;—be dignified,
without pride;—and inspire awe, without being tyrannical.

Tsze Chang said, what do you mean by being bevevolent and
not wasteful ? Confucius replied, to encourage the people to
make gain by proper means; is not this benevolence withoutnbsp;,

waste (or expense) ? Select what work ought to be done, and
employ the people at it, and who will murmur ? To w ish for
virtue and to obtain it, is tiiis covetousness ? The .superior man^
whether the people be many or few; whether he attend to what is
of great, or of small importance, never manifests disrespect, nor ^
carelessness. Is not this being dignified without pride. He puts on
his cap and clothes properly, and is grave and dignified in his
looks and demeanour : hence the people look i:p to him with
reverential respect. Is not this to inspire aw^e without being
tyrannical ?

has not power to do as he would) Confucius says, he who does
not know the w ill of heaven, has no means of acting the superior
man. He who does not know propriety, has not the means of
being established. And he who does not know words, cannot
know men.

» This is not. recorded in the hi.story of Woo Wang. We suspect that it is what some one hasnbsp;gt;-i

So little has been left on record concerning the
celebrated subject of the following brief memoirs, that
it is no easy task to give a correct outline of his character,
much less is it practicable to enter into a minute detail of
his public and private conduct: the following are some
of the particulars of his life,

Mencius, whose name was Ko and literary title
^ Tsze, was a native of Tsoo, now in the province of
Jil ^ Shan Tung. He flourished about 350 years before
the Christian era. His family were descended from
^ Mang Sun, one of the ^ ^ San Kea whose usurpa-
tion of power, and consequent affectation of superior rank,
Confucius severely reprehends in the four books. Hisfather,
it appears, died soon after Mencius was born: he was what
the Chinese term a scholar, but was not distinguished
for any peculiar virtues, and therefore is passed over in
silence by Chinese writers. His mother, whose name
was ^ Hang She, is extolled as a prudent, clever
woman, and recommended as an example to parents
in bringing up their children. It is a maxim With

Chinese philosophers, that a good man will not dwell
in a bad neighbourhood, lest, as they express it, all the
pollution of the place should flow to him. It is recorded
of Mencius's mother, that she changed her residence
three times for the purpose of benefiting her soa. In the
first instance she lived near a butcher's shop ; but being
apprehensive, from her son's appareat interest in the scenes
of the slaughter house, and his desire of imitating them
at home, that his feelings would become blunted and de-
praved, she detarminad on removing to a more eligible
situation. Her next habitation was inthe vicinity of aburial
place, where Mencius soon began to imitate the prac-
tices of the mourners, who cams to weep and offer sacri-
fices at the tombs of their deceased relatives: this was a
new source of anxiety to his vigilant parent, who, fearing
that he would habituate himself to mock the sacred rites
of the people by imitating them in his boyish sports,
deemed it advisable again to remove. Eventually she was
more successful in the choice of a neighbourhood, having
fixed upon a house opposite to a school. Mencius from
observing here that the pupils were instructed in various
branches of polite literature, commenced the practice of
imitating them at home, which prodigiously delighted his
mother, whose fond wishes respecting her son were now,
she thought, about to be realized. He was accordingly sent
to school, where he made great progress. Afterwards
having heai-d of the fame of ^ ^^^ Tsze Sze, a worthy
descendant of Confucius, Mencius became his disciple;
and under him, we are informed, advanced rapidly in the
knowledge of his master's doctrines. His mind having

been thoroughly imbued with the principles of the philo-
sophy of his sect, hesetout to traA'el, and in the course of
his wanderings arrived at the court ofnbsp;Seuen Wang

of ^ Tse, and entered into the service of the king. But
the king not being able to practise his doctrines, Mencius
speedily withdrew, and went to ^ Leang. ^ ^ Hmuy
Watig its king having been many times defeated
in battle, humbled himself in his ceremonies, and
sent many presents to the virtuous literati of the
day, amongst whom was Mencius, inviting them to
come to his assistance. They all obeyed his summons.
^ S Hwtiy Wang informed them that he Avas a man
destitute of eloquence, his soldiers had been thrice defeat-
ed in battle, his eldest son was taken prisoner and his
chief general killed. His enemies had depopulated his
country, disgraced his ancestorial temples and the local
deities, and he felt himself grievously insulted. You
will not think a thousand Le too great a distance, said he
to Mencius, if you can do me any good. Shame and
misery have overtaken my country, what will profit it ?
Mencius replied, do not speak of profit. If the prince
desires profit, then the officers of government will look
for it. If the officers of government are anxious about it,
the people will not be satified without it. Thus superiors
and inferiors will wrangle about profit, and the nation's
interests will be endangered. Those things about which
a prince ought solely to be concerned, are benevolence and
justice. ^^ % ^ Leang Hmuy Wang laid a plain for
attacking ^ Chaou. Mencius said, 3E Tae Wang, the
father of ^nbsp;Wang, when hiis country was likely

to be invaded, abandoned % Pin, and retired toahill rather
tnan contend with his enemy. How could he unite with
the prevailing irregular customs of the age ? Can you
take a square handle and insert it in the round socket of
a chisel? ^ Ï. Leang Hwuy Wang did not apply what
he said, but' supposed it referred to something altogether
remote from the present business. At that time the % Tsin
country employed ^nbsp;Keun, formerly of ||, as it's

prime minister; the nation was also rich in wealth and pos-
sessed of a powerful army. The ^ Tsoo and H Wei coun-
tries employed ^ ^ Woo Ke towage war with ^ Tsin.
The rest of the Empire then united in a confederacy to
attack and subdue it, and considered their conduct
as virtuous. Mencius adhered firmly to his principles,
and recommended the virtues of % Yaou and ^ Shun\
but because the princes of the day did not unite with
his views, he withdrew from office and gave himself up to
the study of letters. He, with the assistance of some of his
disciples, compiled thenbsp;SAe King and ^ Shoo

King-, and handed down the doctrines of Confucius, with
whose name his has now become associated in C h inese litera-
ture Like him he professed to seek the welfare of his fel-
low men, and advance the interests of his native country.
By communicating a knowledge of the principles he had
acquired, first to persons in official situations, and then
to a number of private individuals who gathered around
hira for instruction, he endeavoured to diffuse his doc-
trines amongst the multitude at large, and effectually

impress on the minds of his superiors, that the only sta-
bility of their times was the affections of the people.
Thus inculcating the reciprocal duties of subjects and
governors, he aimed at subjugating the whole Empire to
the dominion of his principles. On the one hand he
taught to the people the divine right of kings to reign,
on the other he instructed kings that it was their duty
to consult the wishes of the people, refrain from the exer-
cise of tyranny, and in short become the father and mo-
ther of the nation. He was a man of independent prin-
ciples; and unwilling to permit any oppression, in the
governments with which he was connected, to pass with-
out severe animadversion. His talents were of rather a
superior order: he possessed a good knowledge of human
nature, and displays in his writings considerable acute-
ness, in detecting the arbitrary measures of the reigning
princes, and the insincere pretensions of inferior officers.
In his doctrinal views he was proud to be considered an
imitator of Confucius, and in his natural abilities seems
to have excelled that renowned individual. Pride was
evidently no stranger to his bosom; and though he uni-
tormly assayed to conceal it, under the cloak of zeal for
the public welfare and indignation at the oppressive con-
duct of bad rulers; it nevertheless not infrequently exhi-
bits itself in characters too conspicuous to be mistaken.
With all his pretensions to perfection in knowledge and
practice, Mencius shows the same disposition to depart
from the pure principles of morality and virtue, as the
generality of men without the guidance of divine reve-

lation. Whilst it is allowed that he excelled the majo-
rity of his country men in acuteness of intellect, and in
research into such principles as were known and adopt-
ed by the sages of antiquity, and moreover deduced
useful lessons of practice from experience and observa-
tion, it cannot be conceded that he is a fit instance to be
adduced in favor of the non-essentiality of a divine re-
velation. He frequently inculcates principles at direct
variance with common observation; and therefore of
course also in opposition to truths established by infinite
wisdom. His system is admirably adapted, as the event
has shown, to captivate the minds of the people and
procure their unlimited veneration for his character
and writings. He lived to a great age, and communicated
his principles to persons on whom he depended for their
transmission to posterity. It is said he regretted the
circumstance that himself and Confucius did not live at
the same time, and on that account selected a worthy
descendant of the sage's family for his preceptor. The
tutor and pupil cultivated mutual esteem and respect,
the one rejoicing to obtain a disciple in whose life and
writings his doctrines should hereafter live, the other
that he had been favored with so good a model of
Confucius as ^ Tsze Sze.

He died in the 94th. year of his age, and is buried by
the side of his mother. Divine honours are paid to his
m®mory, and sacrifices offered twice a year at his tomb.

• fv^-'-'-r.Ä.iV.

my respected friend, since you did not deem one thousand
miles far, you must have some scheme for the profit of mr
country Mencius replied, O King why must you speak of profit^
Uenevolence and justice aresulcient. If your maiestv a.t h. J
your kingdom may be profited, your Officers wiSlw t.Z
families may be profited, and the people will ask how their per-
sons may be profited. Superiors and inferiors will thus contend
for profit, and the country will be endangered. The fZt.r
a country of one thousand chariots, wUl putl^dtt'the
Sovereign o a country of ten thousand chariots, and the fami!
ly of a country of one hundred chariots, will kill the Prince of a

not httle, but If you put profit first, and keep justice in thI
back ground, they will not be satisfied without seizing the whole
It never has been that tbe virtuous neglected their parents'
or that the just were slow in saving their Sovereign. Sneak
only of virtue and justice; why speak of profit!

•hanou. A family of one thousand oharrrefeTr.^e I^IJnbsp;T' Yt «tousand „„

ef th. petty Princes «ailed Choo How. quot;quot;nbsp;* fffeat eiSeer »f one «C

narrow nets be employed in the muddy ponds, and j ou will
have a superabundance of fish. Let the axe enter the forest at
the proper season, and you will be overstocked with wood.
Having more grain and fish than can be eaten, and more wood
than can be used, the people will be able to nourish the liv-
ing and sacrifice to the dead, and will be free from murmuring
complaints. To nourish the living, and sacrifice to the dead,
and to have no complaints, form the commencing point of
royal (or good) government. In a five mow ¹ dwelling place
plant the mulberry tree, and persons of fifty years of age
may wear silks. Lft not the breeding of fowls, hogs, dogs
and swine be neglected, and those of seventy years will have
flesh to eat. Do not interfere with the time of those who
possess one hundred mow and theirfamilies willnot sufier hunger.
Pay great attention to the education of the schools that you
may give importance to the duties of filial piety, and frater-
nal affection, so that the grey headed may not be seen
carrying burdens on the roads. When those of seventy
years wear silks and eat flesh, and the young people suffer
neither cold nor hunger, it never has been seen that good

1nbsp; A Mow is mnch less than an English acre. In ancient times under what th.
.ages denommatethe Holy Kmgs the lands were divided into portion, of 900 Mow each
Ihese were again subdivided into patches of one hundred mow. Eieht of these r,«!,-!,-.
given to eight dillerent families, and tl;^. centre hundred mov «^s cons LeTpublic^Tr
governraen proper^. Twent.v mow of this public he'd were equally divided LC lhe^e
eigh fanuli^ss, lor the puipose of building houses . pon, that is two and one half mX ^to each
family. Ihe remammg 80 mow were cultivated by the tight farmers conjo°mly -eLh
farmer tdlmg 10 mow file produce of which was given to government, as a taicor rent for
their fp,ms In the spring season, the people wem out Ld lived in the field., and on he

.pproach of winter thev ietuiwd to live in town. Hence they hm! two and a half,now n
o« n for the.r dwel mg place The o mow in the text refer to the two and a half given
to them from the public field, and to the two and a half « h.ch they we.e allowed in Wn f^tn
toget,,« . Ihey were required ,o plant the mulberrv tree for the nourishmenrof th«
silk worm not in the fie'ds lest they should injure .he growth of the grab b^ bv !
walls ,1 their little gardens about their houses. t was the wish of the Lcfent k n^Jthat
the voung as well as the old should wear si'ks and eat flesh but as the „fi '^ . '
at the time would not admit of it they took good^re'tat the quot;aged , wt
could not be warm, and without flesh could not be satisfied, should ^a^e sufflc em suon «
of these To educate the young, and keep the old warm and comfortable, they deeL^S^
the firsl importance, in the government of the people.nbsp;'-cwnea ot

government did not prosper (or if you thus care for
your people you will have no difficulty in governing them).

The dogs and swine eat the people's food, and you know not
how to prevent them. The people are dying of hunger on the
roads, and you do not issue supphes for their relief. When
tha p3opIe di3, you say it is not my fault, but that of the
season. What difference is there between this, and stab-
bing a man to death, and then saying, it was not I that kill-
ed him, it was the weapon. Let not your majesty blame the
seasons, and all the people under heaven (or rather of th»
empire) will come over to you. *

4. King Hwuy of Leang said, I wish calmly to hsten to your
instructions. Mencius replied, what difference is there between
killing a man with a stick, and doing the same with a sword!
King, none. What is the difference between killing the peo-
ple by the sword, and doing it hy pohtical measures? King
it is all one. There is plenty of fat meat in the kitchen, and
abundance of fat steeds in the stable, but the people exhibit
the picture of hunger, and the wastes are strewed with tha
bodies of those who have died of hunger. Thus the animals
are led on to devour the people.

Animals that eat each other are hateful to men. If he who
should be the father and mother of his people cannot keep clear
of leading the brutes to eat them, how does he act the part of
a father, and mother to his subjects! Confucius said, that
he who invented the Yung had no posterity, because ho
made the image of a man, and employed it; what then shall
be said of him who starves his people to death ! f

ri.* \ the time of Confucius tlie good principles disseminated by the founders of th»
Chow Bynasty, had stdl considerable influence on the miods of the rulers. B^ut wh«
Mencius rose to reform the age, their principles were nearly lost and in the contest main-

auTf r,nbsp;'■quot;quot;.I'P.quot;',nbsp;»»ff«™^ ««merely under their Lprinc^ld

and tyramica! maste.'s t^at had any o' thi Princes exgt;ii!ii ed the praotiae of a kind, Ini
beaerolent government, the who'e Empire woald without doubt have reverted to him!

andnbsp;antiquity they made bundles ofgra.s or straw in the form of a human bein..

Md inte^ed them with the dead. In what is called middle antiquity, or Touf ^
of Coafucius, they made the Yunc which was a wooden image, mad«^;ith irings w

6 Hwuy, the King of licang replied by Saying, that former-
ly there was no coaatry under heaven more powerful than
Tsin, is what yoa sir know very well. But since I have
ascended the throne, we have been defeated by Tse on the
east; ray son has been slain; and on the west wehavelost territory
by Tsin. I am ashamed of such things, and wish in behalf of
the dead to wipe off the stain. Under such circumstances what
can be done? Mencius replied, with a province of one hun-
dred Le you may become sovereign ( of China *). Exhibit a
kind, benevolent government; make the punishments lighter,
diminish the taxes, let the people exert their whole strength
in plowing and cleaning the fields. Let the young employ
their leisure ti ne in learning the principles of filial piety, fra-
ternal aflfection, fidelity and truth.—Then when at home they
will serve their fathers and elder brothers, and when abroad they
will serve their superiors. Thus you may with sticks oppose
the strong armour and sharp swords of Tse.

»O Mto move and appear as much like a human being as possible. This was bnried alone
wiih the dead as their attendant. Confiicius reprobated the inventor of the wooden image
because he made it so much more like a man than the ancient straw images were, and thnJ
led men to praotcce what was inconsistent with true benevolence. For the sage could not
»ear to see any thing done, which had even the appearance of cruelty, t t

* A' that time, the seven principal provinces of China were wrangling for Emnire lb.
.age had formerly tanght those Princes to whom he had access that would thevb?t practice
tenevolen govrnment, such was thetyrannv of the others that all the people would f^t^ake
them and flee for shelter to the Prince of kind and benevolent dispo.stion: ^L^w tho^the
^e of arms (Jr which the sages had no partiality) he would become Emperor by the d« «
ef heaven and by the choice of the people.nbsp;oecre»

11 It is said to bye been at one time a practice in some parts of Chins, when a nerson of
•ny consequence died, that his servants and attendants together with his horses amp;c
amp;c were buried with him The Sc thians and some othe? barbarous nations observed
the same eustom The Chinese to the present day when a relative d es fit out a
•omple^ househo d of paper servants utensils amp;c and consume them bv «re whh a
Tiew they say, to convey them to their departed relatives, in the unseeh world Thi?
su^rstitiouspratice compared with the barbarous custom of sacrih'cing L manrhumal iivef s
certainly mfimtely preferable, but seems to have originated in the s^e absurd notioi
ttat the dead ean be benefited by the things of thl world.nbsp;' quot;quot;

they have not time to plow and weed the fields for the nourish-
ment of their parents. Their fathers and mothers are starved by
cold and hunger. Their brothers, wives and children, aro
separated and scattered abroad. Tiiey have plunged their
people into misery. Let your majesty go and rectify (or pua-
ish) them and who will oppose you? The ancients say, tha
truly benevolent have no enemies under heaven: do not question
what I say.

6 Mencius having visited King Seang of Leang said, on
coming out, when you see him from a distance, he has
not the appearance of a King, and when you come near hira,
you see notlung to inspire veneration. * He asked abruptly
how the empire was to he composed? To which I replied,
it will be united in one. He asked who was capable of unit-
ing it? I replied he who does not delight in killing men
may unite it.f He then asked who would come over to him ?
I answered there are none xmder heaven who would not. Your Ma-,
jesty understands the budding of the grain. During the droughts
of the seventh aivJ eighth months, the blade droops, but whea
the heavens blacken, the dense clouds are formed, and the copious
showers fall, then the blade suddenly rises, and who can prevent
It in such circumstances. At present, among all the Princes under
heaven, there is not one who does not dehght in killing men-
If there were any one who did not delight in kilhng men,
all the people uaijr heaven would look up to him, and

• King Seang was the son of Hwuy, King of Leang. He had nothing dignified
or majestic in his appearance and manner. The external manner and address answer t.
the measure of virtue which one possesses. Since therefore his outward demeanour wM
thus, what he cherished in his hreaiit may be jndged of.nbsp;-«quot;quot;luur wM

come over to him. Were it really thus, the people would flock
to him, as water flows downward and who could prevent them !*
7 Seun, a Prince of Tse, asked Mencius, whether he could
inform him of the aff'airs of Hwan of the Tse country, and Wan
of Tsin? Mencius replied, the disciples of Confucius have
not spoken of the transactions of Hwan, for which reason
those of after timeshadnomeansoftransmiting them toposterity;
thus I have not heard of them, but if your majesty must have
me to speak, then I will speak of the government of (good)
kings. On which the king said, what virtues are necesary
in order that one may rule well? Mencius replied, love and
protect your people, and none will be able to oppose you. f

The King rejoined, may such a man as I be able to protect
my people! You may. How do you know that I may sir?
Your servant has heard Hoo Kth say that one day when
your Majesty was sitting in the Hall, while some one led an
ox past the Hall, your Majesty on seeing him asked wher«
the person was leading the ox to. He replied I mean to consecrate
a new bell with his blood. On which your Majesty said, set him
at liberty; I cannot bear to see him trembling thus, since he
is innocent and yet going to the ground of death. The person
replied, then we must give up the consecration of the bell. %

* Soo she says, that the remarks of Mencios are rot vague utifounded homhast,
but if you do not deeply trace his meaning, and fully investigate the truth you will certainly con-
sider them vague. 1 have observed from the time of Mencius lo this day, that the founder of
the Han Dynasty and Kwang Hoo as well as the founders of the Tang and Shang Dynasties, all
ef whomunited the Empire inone, were Princes who had nodelight in blood-shed, and that the
•ther sovereigns who have reigned since that time, the more they have delighted in patting to
death their people, the gieater have been the anarchy and confusion of the empire. Were
then the words of Mencius accidental, or spoken at random!

t Hwan of Tse and Wan of Tsin were a sort of tyrants or men who ruled by force, rather
than by reason, and eventhe younger disciples of Confucius wereasbamed to speak of them. Hence
Mencius did not wish to speak aboutthem. It better suited his principles, and his great intention
to discuss the doctrines of the excellent monarchical goveinm , exemplified by the celebrat-
•d Princes of ancient times.

f It was customary to sprinkle the sacrificial vessels with the blood of victims ^ J

t { This presents a striking coincidence, between some of the Chinese sacred rites, and
those appointed by divine authority, and enjoined on the aneient Jews. See Exodis 39lt;Ji ekop.

quot;Why ( said the king), should we give it up? take a sheep in his
place. I know not whether any such thing has taken place
or not. (The king) said, there was such a thing. Then said
(Mencius) this heart is capable of governing well. All the
people consider that this act arose from a niggardly disposi-
tion, but your servant knows that it arose from your majesty's
compassionate heart.

The king said you are perfectly right Sir: Yet truly the
people do thus judge; but, although the Tse country is
small, why should I thus hanker after one ox! The truth is,
that I could not bear to see the innocent animal trembhng on
his way to the place of slaughter, and it was for that reason
that I caused a sheep to be taken in his place. (Mencius) replied,
it is not to be wondered at (or rather do not wonder) that the people
considered your Majesty's having exchanged a large animal for a
small as a proof of niggardliness. How could they know that your
majesty secretly felt for the innocent animal, when on his way
to the place of slaughter? for in this respect, what difference
existed between the ox and the sheep (both being equally inno-
cent) ? The king smiling said, what in reality were my motives
on this occasion! If I had not regretted the expence, why
should I have exchanged the ox for a sheep? Is it not right
that the people deem me parsimonious! *

Le^ti^s chap. 1st. rerses 15th and 19th and many other
luaces of scripture, it js well known, that among the Hindoos there are a multitude of
raes, Which bear so strong a resemblance to those recorded in the sacred volume that it ia
aeir evident they must have come from the same divine original, although those who observe
them, seem to have completely lost the knowledge of their original intention.

* Mencius was fully convinced that the king gave orders to exchange the ox for a sheep,
Because he could not bear to see the animal in such terror of death, aad not because he regret-

l«:upie, ne ninted that tne people viewed his conduct, in this particular as indicating a
parsimomous disposition. Finding that this expedient did not succeed he farther endeavored
to urge him to self investigation by stating, that as both the sheep and ox were alike
tnnocent, the act of exchanging the greater for the smaller looked more like parsimony than
compassion. The king, however instead of being excited by this seeming difficulty and
impeachment of his motives, to analyze his own dispositions, so as to lead to the happy result
Mntemplated by the sage, found it beyond his power to extricate himself from tbe imputation
t'Cfeemp^^^^^^^nbsp;reality he was not guilty of. Thua were

(Mencins) said, there is no harm in this (i. e. in what the
people say). This is the nice hinge of benevolence, you saw the
ox, but did not see the sheep. The superior man'can look
on animals when alive, but cannot bear to look on them when
dying. If he hear their dying groans, he cannot bear to eat
their flesh. Hence the superior man places his shambles
at a distance. The king was delighted and said, the She
King says, I guess other men's feelings by my own. You Sir
have exactly expressed my feelings. I have been examining
my motives and could not discover my genuine principle
of action ; but your words. Sir, have put my mind in motion.
But pray what is there in this Compassionate disposition
that l;ts me for governing well ? *

Mencius said, suppose any one should say to your majesty,
I am able to lift three thousand catties, but am not able to
lift a feather ; and that he could examine the point of an autumn
h:gt;ir, but could not see a waggon loaded with wood; would
your majesty believe him ? No indeed (said the king). Then
consider, that at present your kindness is such as to extend even
to the brutes, but your merit has not yet extended to the peo-
ple, what is the cause of this? Truly a man's not lifting a
feather is because he does not use his strength, and the reason
why he does not see a cart loaded with wood, is l)ecause he does
not employ his sight, and in like manner that the people are
not protected, is because you do not put in practice your kind
disposition. It is not for want of ability, that you do not
rule well, f

What then said (the king), is the difference between want of
will and want of abihty? Mencius replied, suppose a man
is required to take Tae Shan (a great mountain) under his
arm, and leap over the north sea, if he say T am not able, this
is real inability. But if a man be commanded by his sup rior
to break a small branch of a tree, were he to say, I am
not able, this is not in ibihty, but want of will. Hsnce your
majesty's not governing well is not such a thing, as that
of taking Tae Shan under one's arm, aud leaping over the
the north sea, but is of a piece with not breaking the
branch.

Let a man treat his own aged as they ought to be treated, and
extend the same treatment to the aged of others. Let him act
towards his osvn young relatives, as he ought, and then act in
the same way towards the youth of other men: thus he may
turn the Empire in the hollow of his hand. * The ode says
have a rule for your own wife; extend this to your brothers, and
to the government of a province: which means, extend this heart
to all; nothing more is required, f Hence he that extends favor
and kindness, may protect the fonr seas (China) ; he who does
not extend favor, cannot protect his own family. That in which
the ancients excelled other men, consisted merely in thus extend-
ing to all what they practiced. At present your majesty's favor
extends to the brute animals, but its merit reaches not to your
people: what is the cause of this? Weigh things, and you

«arae benevolent conduct to the r n.;.?! ® fheir own relative properly, went on to extend the

what liea nearest and proceedtd^^r. V' Thev commenced with
____ 1 » . r'wceertea to what IS fnoctnbsp;Pi/«« u»----• .

know what is heavy and light. Measure things, and you know
what is short and long. This must be done with all things; and of
how much more importance is mind S I beg your majesty to
measure it. ¹

But if your majesty raise troops, endanger your Officers, and
form enmities with the other princes, will such things give joy
to your mind! The king repUed, no indeed!—Why should I de-
light in such things. I only use them to accomplish my great
wish. May I ask what your majesty's great wish is ? The king
smiled and made no reply. Mencius added, has not your majes-
ty a sufficiency of fat and sweet for the mouth, of light and warm
clothes for the body, of beautiful colours for the eye to look on,
of pleasant sounds for the ear to listen to ; or of flatterers to
serve in your presence? Your majesty's ministers are capable of
administering all these. The king replied, why should these
be the objects of my reigning wish? Then I know what your
majesty's great wish is: you wish to extend your dominions—
subdue Tsin, and Tsoo—rule China and support the foreigners
who inhabit the four quarters of the globe. But if you seek to
obtain your wish in this manner, you resemble a person who
climbs a tree to take fish, f

How can my plan be so very foolish as this, said the king ?
It is much more so replied Mencius. Suppose one climb a tree

* Since the king's kindness was manifested towards »oiraals, and not extended lo the go-
Ternment of the people it shewed that his heart was heavy and long towards animals, hut light
and short towards men, hence the necessity of weighing and measring it in order that a proper
share of its attention might be given to different objects according to their proportionate
value. * *

t The sage meant that to raise armies, attack the neighbouring Princes, and thus rouse the
anger and provoke the wrath of men, in order to the gaining of the Imperial throne, which
was then the great object aimed at by the contending powers, was equally futile, with that of
climbing a tree in search of fish. His principles led him to advise the king to gam the hearts
of the people, by a kind and liberal government, and to assure him that m thus gaining the
affections of his own people, all the subjects of the surrounding Princes (or rather tyrants)
would flock to his standard : thus he would ascend the Imperial seat, by the universal suf-
frage of the people, which is the only pledge of being appointed by heaven to reign over men.
Such were the excellent politics instituted and carried into practice by the famous Moaarohs »f
antiquity, and constantly taught and illustrated in the schools of the sages.

1nbsp; • Many love their fellow creatures ardently, who are totally destitute of love to the great
source of all excellence, and fountain whence flow all the good things whi«h they enjoy, boot
the guilt of such men infiiute'y greater than that of King Leang 1

in pursuit of fish, although he do not obtain any, yet no dan-
gerous consequences insue; but if your majesty seek the ac-
complishment of your wish by such measures, after you have
exhausted your heart and strength, you will bring misery on your-
self. May I hear how this will insue, said the king. Suppose
then, replied the sage, the people of Tsow and Tsoo were to en-
gage in hostilities, which of the two think you would prove vic-
torious ? The people of Tsoo would be victorious, replied the
king. Hence, rejoined the sage, a small country should not en-
gage in hostilities with a great nation. Few people should not go
to war with many; nor should the weak fight with the strong.
Now the four seas contain about nine thousand Le, f and the
whole of the Tse country forms about one ninth part of this ex-
tent: if then you attempt to subdue eight parts by one, where
is the difference between this and that of Tsow fighting with
Tsoo ? Examine the root of the matter.

If your Majesty exhibit a benevolent government, all the
learned under heaven, will covet to stand in your court.
The husbandmen will all wish to till your lands. Both travel-
ling and stationary merchants, will desire to store your ma-
jesty's markets. Travellers will delight to walk on your high ways,
and all under heaven, who are oppressed by their own Princes',
wUl come to your Majesty with their accusations. In such cir'
cumstances, what can prevent you from accomplishing your
wish? The king replied, my intellect is dull, I am incapable of
advancing to such things. I beg you. Sir, to assist mv inclina-
tion, and enlighten me by your instructions; although I am not
of quick perception, I desire to try thus to act * (or try whe-
ther you can teach me to govern in this manner).

• The king having heard what the sage said as to the dnty and effects of exhibitine- a hen«-
Tolent government, wished to know more particularly in what benevolent government lonsisttd
•nd how It was to be exercised.nbsp;«.uunuwa

t It would appear from Ae ancient Chinese writers frequently using the phrase quot; Fonr seasquot;
lo denote the whole of the Chinese Empire, that they had no accurate conception of the extant
and boundaries of their native country : if so what ooald they possibly know »bont other e^I
Uou, whom they oourteoatly atyl» barbunans!nbsp;^

Mencius rejoined, it is only men of learning and superior vir-
tue, who without constant supplies (or in times of scarcity) can
preserve even and steady minds. As to the common people,
unless they are provided with constant supplies, they will
not be stable, but will give way to depravity and go to all
lengths of wickedness. Now thus to plunge them into crime,
and then punish them, is taking them in the net. How could
a virtuous Prince thus ensnare his people ! Hence an intelh-
gent Prince will so regulate the supplies of his people, that
when they look up, they will have enough to serve their
parents, and when they look down, they will have what is
requisite to feed their wives and children. Thus in years
of plenty, they will have sufficient for all and in years of scar-
city as much as may save them from death. Taen he will lead
on the psople to the practice of virtue, and they will follow
readily. ¹

At present the mode of regulating the supphes of the people is such,
that when they lookup, they have not sufficient to nourish their
parents, and when they look down, they have not enough to feed
their wives and children. In plentiful years, they all suffer distress,
and in times of scarcity they have not the means of escaping death'
In such circumstances they can only seek preservation from
death, an ! are always afraid that they cannot avoid it. What
leisure have they to cultivate the knowledge of propriety and
righteousness ! If your majesty wishes to govern well, why-^ot
revert to first principles?

quot; The hoi
Btored np _ _
years of scar*

only kings of hig'i antiquity, made it a nie that a certain nmitity of gi-ain sbonid h«
a Dually, daring the oe iod o,-plentifn' c ops, in order 'o aff rd supplies during th»

J—„ .. .-carcitv. hfrigt; was a .self-evident principle with 'V-m that tlie virtae of the cominoa
yeople could not be preserved, nol to say increased, unles.s government took such measures as
10 rrevent :heir. from hciDg starved by cold and hunger. And the Prince who neglected to pur.«,
»nsh measures was reckoned the murderer, instead of Jie father of his people. * *

1nbsp; * Might not some of our wise legislator» of the present day take a lesson oa this poiet
ftosa thoss aacient pobticiansfnbsp;'

Around the dwelling places of five Mow, plant the mulberry
tree, for the purpose of nourishing the silk worm, thus persons
of fifty years of age, will have silks to wear. In the breeding
of fowls and dogs * do not neglect the proper seasons, thus
those of seventy years may eat flesh. Do not rob those who
till farms of one hundred Mow of their time, and families of
eight mouths will not suifar hunger. Pay great attention to the
education of the schools, that you may extend the knowledge
of fihal piety and fraternal aflection; and let not the grey headed
bear burdens on the roads. It has never been the case that when
a man could cause the aged to wear silks, and eat flesh, and the
young did not sufler hunger or cold he did not become Emperor.

1. Chwang Paou having had an interview with Mung Tsze, said
I have seen the King (Leang Hwuy Wang) his majesty talked to
me about his love of music, hut I made no reply; what is your opi-
nion about the love of music ? Mencius replied if the kin- loved
music aright, the kingdom of Tse would not be far from
approaching to good government. On another occasion Mencius
waited upon the kin-,, an J asked him whether he had not spoken
to Chwaug Paou about his fondness for music. His majes-
ty s cobur suddenly changing, he rephed, I am incapable of
aefighting in the music of the ancients ; I am only fond of the
vulgar music of the day. f On which the sage said, if your ma-

jesty Idve music properly Tse is near prosperity. The music of
the present day proceeds from that of ancient times. *

Let m.e hear your opinion (said the king). Mencius—Is it more
delightful to rejoice in music alone, or to share one's delight in
music with others? King—It is more delightful to share it with
others. Mencius—whether is it more joyful, to share our de-
light in music with a few^, or with all (or a multitude)? King—To
share it with all is more delightful. Your servant begs leave to
talk a little to your majesty on the subject of music. Suppose
when the people hear the sound of your majesty's drums
and bells, and the notes of your pipes, they all knit the brows
of their aching heads, and say to each other how our king delights
in music! but why does he bring us to this extremity ? Father
and son cannot see each other: wives and children are scatter-
ed.—Or if at present Avhen your majesty goes to the chase, the
people on hearing the sound of your majesty's chariots, and horses,
and on seeing the splendor of your standards, wrinkle the
brows of their oppressed heads, and say to each other, how
our king delights in the sports of the field! but why does he bring
us to this extremity ! Father and son see not each other, bro-
thers, wives and children are scattered abroad;—this arises from
no other cause than that of your majesty not causing the people
to participate in your joy. f

But if when the people hear the sound of your majesty's
drums and the music of your pipes, they rejoice with joy beam-
ing in their countenances, and say to each other, our king is,

* The sage perceiving that the liing was pat to the hinsh from a consciousness that he had
not a genuine relish for true music, wished to dissipate this feeling, and lead him on to see th«
importance of relishing music, so as to induce him to maite all his people happy in order that
they might heartily rejoice with him, hence he intimated that it was not of such consequence
to distinguish between the ancient and modern music, as it was to enter into the spirit of th*
thing.

t Both this and the following paragraph, are suppositions, and do net mean that the king
«'' Ts4, ruled either so badly, or quite so well as is here supposed.

we hope, in good health; for if he were sick, how could he have
such music! or, if when your majesty goes to the hunt, the peo-
ple, when they hear the sound of your majesty's chariots, and
see your splendid banners, exult and with joyful countenances
say to each other, our king is not far from being well, for were he
«ick, how could he thus engage in the sports of the field! This
would arise from no other cause, but that of rejoicing with your
people. If therefore your majesty would rejoice with your peo-
ple, you might become sovereign of the empire. *

2. King Seuen of Tse asked whether it were true that Wan
Waiig had a game park of seventy Ls? Mencius replied, anci-
ent records have it so. King—If it was so, was not this too
large? Mencius—The people seemed to think it small. King—
My game park is only forty Le, and yet the people
appear to tliink it large; how is this? Mencius—Although
Wan Wang's game park was seventy Ls in extent, the people
being permitted to cut grass, gather fuel, and take game in it,
the same as the king himself, was it not with reason that they
considered it small! When your servant first arrived at
your borders, I asked what were the great prohibitions
of the country, then I presumed to enter. Your servant
was informed, that within the out-skirts of the city, there
was a gams park of forty Ls, and that he who killed a deer
within this park was liable to the same punishment, as he

be would have bLomrFl?,» Inbsp;^quot;Pquot;« have reverted to him ; so that
seat of goverLen? Emperor. At that time the different petty Princes, only occupied tlie

music, and endeato riT?^ u •nbsp;circumstance of the Prince of Tse being fond of

fcisp.ople^houldrejo oequot;1L him iTh '„t that it was of much more importance, that
should be the same as thlt of ' Vf^f pleasures of music thaii that the music which was used
fie to emer with soirit into hi!nbsp;h,m that it he could once bring his peo-

ples upon which a friendly intercourse might be kept up between
neigt;^bouring nations? Mencius replied, yes there are.-It is only
the virtuous (tha word often seems to mean perfectly virtuous)
who can so rale a great nation as to assist (or rather serve)
a small country, t Hence Tang served Ko and Wan Wang
served Kwan E. It is only the wise who, it they rule a small
countrv, can serve a great nation, hence Tae Wang served Heun
Yah a^d Kow Ts.:ien served Woo. He who with a great country
serves a small one, pleases heaven, and he who a «-all coun-
trv serves a great nation, reverences heaven. He who pleases
heaven will preserve the Empire, and he who reverences heaven
preserve his own country. The She King says, quot; Reverence
the majestv of heaven and you preserve your country.

infirmity, I love valour. Mencius replied, I intreat your majes-
not rJ; low valour. If a man .strike his sword and with a fierce
countenance call out, who will oppose me (rather hgat me)?
his is the low valour of a common man.i I bese.ch your n^jesty
to cultivate high valour. The She King says, quot;The king (Wan)
flashed rage,-his armies were drawn up,-he stopped the mvad-

answered the expectations of the Empire. Such was the bra-
verTof WSn Wang. Wan Wang once in ire and he gave tran-

The Shoo King says, quot; Heaven sent down this people, and ap-
pointed them rulers, and teachers, with the intention that they
should assist the High Ruler ¹ in extending favor to all quarters.
To reward the innocent and punish the guilty depends on me
alone. Who in the whole Empire would have dared to transgress
his will!quot; If one manf in the Empire acted perversely (or raised
rebelhon) Woo Wang was ashamed of him. This was the valour
of Woo Wang. Woo Wang being once angry (or with one frown)
gave peace to the Empire. Can your majesty by being once
angry, give peace to the Empire! The people only fear that the
king does not love bravery.

4- Mencius having been received by king Seuen of Tse in his
snow Palace, (pleasure House) the king said, have the virtuous
(referring to Mencius) such enjoyments as this? Mencius replied,
they have.

t One Commentator says, that the one man here spoken of refers to the tyrant Chow last
Emperor of the honse of Shang whom Woo Wang out off.

1nbsp; High Ruler, or as some render the original charactersnbsp;Shang Te quot; Most High

God,quot; has been deemed, by some Chinese scholars, the best Chinese term whlr-l,
wruers and teachers can employ as the designation of the true God a^d ft™ ce ain th™ Z
Chinese pay a considerable degree of reverence to the beinlt;r whatever L r^fL whvJ
bears this name. Bat after weighing the matter with consideraSie ca^e,Tar^il'ined^olnk

that Teen ought to have the preference, as a purely Chinese designation of the Deity to

any other which can be met with in their writings. Tt must be acknowledged, however that

ascribed to Shang Te which is uniformly attributed to Teen. Yet the text speaks of pSces
and teachers rather as the assistants of Shang Te than as his ministers, and one of the Commen-
lators says, plainly, tnat tliey are appomted to supply the defects, or short comings of Shang
Te in his government of men. It may admit of a query whether after all, this Shang Te be
any thing bat a personification of that principle which they call Le and which is said to be
Teen ^ Heaven, or rather heaven is samp;ld to b6 Xi6s t If this b© the cqsg ff* ^-»^'»-ii , -t*

t See page 19 Line 10 of the Shang Mung Ho Keang, where it is said ^ !• andmotking
rfse. For the sense of the word U ^ see Morrison's DicUenary under the w.ri.

If men do not obtain such pleasures, they blame their superiors
(or rulers). But when they do not obtain them and therefore
blame their superiors, they err. On the other hand, when
rulers do not share their enjoyments with the people they ara
likewise in fault.* When the ruler rejoices in the joy of his peo-
ple, they likewise rejoice in his joy, and when he sympathizes
in the sorrows of his people, they also sympathize in his sor-
rows. It never has been the ease, that he who rejoiced with
the whole Empire, and grieved with the whole Empire could not
act the true sovereign (i. e. secure the allegiance of the people),t

Formerly, King, Prince of Tse asked Gan Tsze, saying, I wish
to take a view of the Chuen Foo and Chaou Woo hills and to re-
turn by the southern coast to Lang Yay. How shall I do, that
I may imitate the tours of the ancient kings ? Gan Tsze, in re-
ply, exclaimed, excellent question! When the Emperor visited
the tributary Princes it was called Seun Show. Seim Show
means to inquire into their government. When the Princes
went up to have an audience of the Emperor they termed it
Shah CMh. Shah Chih means to give a statement of the manner
in which they had discharged the duties of their office. None
of these were without some useful end in view. Farther, the
Emperor every year in the spring, examined the tilling of the
fields and supplied those with seed who were short of it. In
harvest he examined the reaping, and assisted those whose crops
were deficient. In Hea they had a proverb which said, quot; If our
King do not take a pleasure tour, how can we find rest. If our
king is not cheerful, how shall we be assisted.quot; Every tour and

• When inferiors do not pitiently bear their lot, and superiors do not compassionate the
peopb, both are in the wrong.

t When the Prince causes his people to share his enjoyments, and himself rejoices in their
happiness and grieves when they suffer distress, then the jovs and sorrows of the whole Em-
pire become as it were one, and the people, at all times and in all circumstances, look up to
their sovereign with reverence, confidence and affectioa. That they shojld uot submit to his
^overameut under such circumstances is impossible.

orery pleasure ramble was a pattern to the tributary Princes. •
At present the case is dilFerent, when sovereigns travel, they
must have a large retinue which consumes great quantities of
provisions ; hence the people are hungry and have nothing to eat
and for those who labour there is no rest. They look askance
at each other and mutually calumniate. The people are dis-
satisfied and grumble. The royal will is opposed, the people
oppressed; eating and drinking go on like the down flowing
stream, which forgets to return By hunting and feasting, in this
manner, the petty Princes and gOA^ernors are vexed and oppress-
ed. To follow the downward stream and forget to return is
called Lew i. e. to descend. To ascend the stream and for-
get to return back is called Zee«. To pursue the chase with-
out being satiated, is called Hwuy. To delight in wine
and never feel that you have enough, is called Wang. The for-
mer kings never delighted in the Lew nor the Leen, nor practis-
ed the Hwuy and the Wang.f It depends on your majesty how
you will act.

trusted to them. Everv sk years, the Princes ^yent to onLLS «''ercised the powers en-
ner in which they had disch^rged'the duties ofnbsp;Besfd'eT thi,Tequot;°Emn'

PHnJil^quot; ° picture of the licentious government of the Choo How (or subordin.t»
^ th. J »nbsp;quot;PPquot;®«quot;! «•gt;« authority of the Emperor, oppress-

'^ell « many others to he met with in ancient records, shews that the
„quot;T' M ■'f'' r'quot;!quot;;.'^ Pquot;'''nbsp;husbandry and also to th; wMts of he

peop e. My teacher informs me, that the shadow of this SBcient system of inspection and
assisting the needy exists at the present day.nbsp;f^uw ano

Prince King was highly pleased, and issued a proclamation
informing those who dwelt in the country, that from that time
he had begun to open his stores, for the supply of those who
were in want, and called on the officer of music to play music
expressive of the mutua! joy of Prince and minister. For they
played the Che Chaou and the Keo Chaou. The ode was that
which says, quot; What crime is there in a minister restraining his
Prince! He who restrains, loves his Prince.quot; *

5. King Seuen of Tse, asked saying, all men wish me to pull
down my Hall of audience, shall I pull it down or not? Men-
cius replied. The audience Hall is the Hall where they who
rule well, hold audience: if your majesty wish to practise the
government of a good king, do not pull it down, f

His majesty said, may 1 hear what kingly government is ?
Mencius repUed, informer days when Wan Wang governed Ke
the husbandman paid one ninth (as a rent or tax)—the des-
cendants of government officers had salaries — the ports (or
entries to the country) and markets were inspected, but no du-
ty was paid by traders—the use of the lakes and marshes was
not prohibited—the culprit did not involve his relatives in his
guilt. The aged who had no wife were called Kwan—the aged

• The king- was delighted that he had found what is difficult to obtain, a faithful minister,
who by his clear and upright stafements, had prevented him from imitating the vicious ex-
ample of the other Princes of the dav, who wallowed in sensuality and oppressed their subjects.
On the other hand, Gan Tsze was de'ighted that he had the happiness to serve a Prince who

listened to and punctually followed his good counsel, hence it was highly proper that their
mutual joy should be expressed by music suited to the happy occasion.

t The Hall of audience, herequot;referred to, was a Hall below Tae Shan where in former
times, the Emperors when they went east on their inspecting visits, assembled the petty Princes
for the purpose of making inquiries into their government. Hence the advice of the sage,
that if he wished to practice kingly government, he ought not to pull down such Halls, whiA
were essential to that system.

who had no husband were called Kwa—the aged who had no
children were called Tuh and the young who had no father
were called Koo. These four classes are the poor of the
world, anil have none to speak for them. Wan Wang, in the
exercise of benevolent government, attended first of all to these
classes. The She King says, quot; The rich may get through, but
have pity on the destitute.quot;

The king exclaimed, O excellent words! iJfgnc?MS replied,
since your majesty praises them, why do you not reduce them
to practice? The king said, I, poor man, have an infirmity, 1 love
wealth. Mencius answered, saying, formerly Lew Kung loved
wealth. The She King (speaking of Lew Kung) says, quot; He collect-
ed and stored up and put dried provisions in bottomless and bot-
tomed bags: wishing to make his people happy and to shed glo-
ry on his country, he bent his Ijows got ready his spears, lances
and battle axes and then commenced his march.quot; Hence those
who remained had provisions in store, and those who marched had
dried food in their bundles ; thus he was prepared to commence
his march. If your majesty would thus cause your people to
share the bsaefit of your love of wealth, what obstacle could it
prove to your governing the empire! *

The king rejoined, I have another faiUng, I love women.
Mencius replied, formerly Tae Wang loved women, he loved
his wife. The She King says, quot; Koo Kung, Tan Foo (i. e. Tae
Wang) next morcing rode his horse by the western coast

, J'*® '''quot;S supposed that in consequence of his love of wealth he might be induced to e\-
«nd h 1 ^ people beyond just bounds and thus prove unable to exercise a kind
him Jnbsp;Rovernment. The sage instead of criminating his majestv on this score, advised

w m to imitate Lew Knng's love of wealth and then his fondness for money might be produe-

e «1 beaeficial rasalts, and aid rather than injure the exercise of good government.

till he arrived below the mountain Ke with Lady Keang,
where they chose a place to live together. At that time,
within, there was no grumbling among the women, without,
no emptiness (i. e. want of wives) among the men. If your ma-
jesty would share your love of women with your people (i. e.
make them reap the benefit of it) what detriment would it be to
your ruling the empire I *

6. Mencius, conversing with King Seuen of Tse, said, suppose
one of your ministers wishing to take a journey to Tsoo, should
commit his wife and children to the care of his friend, and on
his return find that his friend had allowed his family to suffer
from cold and hunger, what ought he to do to such a man? The
king replied, he ought to cut him off from his friendship.

Mencius added, suppose the head jailor, or criminal judge
of a district, could not manage properly the ofiicers under his
charge, what would your majesty do with him? The king repli-
ed I would put him out of office. If then, said Mencius, within
the whole boundaries of a country, there were no good govern-
ment, what would you do? His majesty looked to his left,
and right, and began to talk about something else, f

• TseWang, grancl-fat|ier of the celebrated Wan Wang, being harassed and his conntry
laving been invaded bv the northern barbarians (or tartar tribes), he took his wife Lady Keang,
moonted his horse, and rode off to the Ke Mountain, where be built a town, to which his
fonner subjects flocked, and where all en joyed happiness—all the ladies had husbaads, and all
the gentlemen wives, hence there was no cause for grumbling or complaint. Thus did Ta»
Wang share his love for the ladies with his people, if your majesty follow his example what
•hstacle will your favor for the fair sex throw in the way of good government.

t Mencius all along had in view this question, hgnce he made the two former suppositions,
i» order to introduce the subject. When he came to this point, his majesty could no longer re.
ply; for he was afraid to condemn himself, and ashamed to ask the advice of an inferior; bene»
may be seen that he was not fit for any thing.

» * In all the above mentioned instances where the king objected that his love of pleasure,
war, wealth, and women, prevented him from ruling well, the sage reasons with him on I'is
•wn principles, or rather endeavors to shew him that the very dispositions which he himself
considered detrimental to his being a good Prince, would, if properly regulated, condue»
thereto. We think there can be but one opinion as to the excellence of this mode of leading
human beings to the practise of virtue. Hence the frequent adoption of it by the auoie»t
uoralists of China shew that they knew something of human nature.

7. Meacius haymg waited upon Seuen, King of Tse, said,
a country is said to be ancient, not because of its lofty
trees, but because it has had a long succession of hereditary
ministers. There is no mutual esteem, or confidence between your
majesty and your ministers. Taose Whpna yoa promoted j^es-
terday, are off to day and you know aqthiag of it. The king
rejoined, how shall I be able to know before han l those who are
destitute of talent that I may not employ them.* Mencius
answered, a Prince ought to exercise the utmost caution in
promoting men of virtue and quot;talent. In promoting inferiors
above superiors, and strangers above relative.s, ought there not
to be the greatest care manifested ! f

When all your immediate attendants say he is a man of talent
and virtue, do not credit tham. Whan all the high officers say,
he is a person of superior virtue and abilities, do not credit
them. When the whole nation says, that he is a superior man,
then make inquiry and if he be found to be so, employ him. When
all those who ara constantly about you say, thit a man ought
not to be e noloyel, listen not. If all the great o3isers say, th^t
he ought not to be employed, do not listen to them. When the
whole nation says, that he o ught not to be taken into office, then
exa nitia into tha cas3, and if yoa find that ha ought not to be
employed, send him away. If all your attendants say, that
a man ought to be put to death, do not listen to them. If all
the great officers say, that he ought to be put to death, do not
comply. If the whole nation say so, then examine the matter,

* The king meant to insinuate that the reason why some of his ministers went off so a-
bruptly, was that they Were destitute of talent, and that on this ground, he was justified in eou-
«idering their departure as of no iinportanje ; at the same tiiui, ha asked b/ what msjns lie
might previously'disoover who were distitute of abilities, in order that he might be prevented
fro.a taking tbeia iato oiiioe, and tbas avoid th3 evil of which tha sage cjarplained.

It is a general rale of propriety, to honor superiors, and treat relatives with tender af-
iMtieu, but it is not a fixed and necessary thing, thit people of superior rank, or relatives,
s»3uld possess virtue and talents. Heace it often becomes an imperative duty to promote in-
»»riors jn preference to superiors, aud strangers before relatives.

and if you see that he deserves death, then put him to death.
If you act thus, you will be the father and mother of your peo-
ple*

8. Seuen, King of Tse, asked Mencius saying, did not Tang
banish Kee and Woo Wang cut off Chow? Mencius replied, it
is so recorded in History, May a minister put his Prince
to death then? Mencius replied, he who injures (or robs)
virtue, is called a robber—he who injures (or murders) justice,
is called a tyrant. A robber and a tyrant is called a common
(or private) man. I have heard that the private man Chow was
put to death, but haye not heard that the Prince (Chow) was
assassinated, f

0. Mencius having waited upon Seuen King of Tse, said,
suppose your Majesty wished to erect a fine palace, you would
ismploy a n^aster carpeQter to fiai large trees. If the master
mechanic found large beams, your majesty would be pleased,
and consider them fit for the purpose, I5ut if the carpenters should
hew down and make them too small, your majesty would be dis-
pleased and coiisider them unfit for the intended purpose, Now
if a man from his youth stuJies right principles, and when
he arrives at manhood wishes to reduce them to practice, your
majesty says to him you must lay a3id3 what you have learned,

• The speeches of constant attendants (or cnurtiers'» are certainly unworlhy of credit. The
whole of the ereat officers ought to be credited, but sti'l there is danger of their hemg
blinded bv prejudice. As to the who'e nation, they «i'l in general form a just opmiou,
but even in regard to their oqiaiqa, it is necissar^ to e'ca:i|iie, besiuse thj ■ h^fe partia.tties,
for or against'those whose manners and taste agree, qr disagree with their owa,

in cottrng off thequot; moL'ter Chow.quot; Forr accordingquot; to the principles of the sages, the act was
looked upon as the infliction of merited p inishment upon a robber aad murderer, aad not as the
assassination of a Prinoe. Tiie remark was intended to »waken the king of Tse t* a deep
tense of bis own doty.

and act according to my principles, what is to be said (or done)
in such a case ? *

Suppose your majesty had an unpolished gem, although only
30 Taels weight, you would call a lapidary to cut and polish it.
In reference to the government of a country, if the king say
you must throw aside what yon have learned, and follow my
directions, how does this differ from teaching the jeweller how
to cut and polish ! f

10. The people of Tss attacked and conquered those of Yen,
Seuen the king, in conversation with Mencius, said, some peo-
ple advise me not to take possession of Yen, others advise
me to take possession. Now, that one country of ten thousand
chariots .should in the space of fifty days conquer another of
ten thousand chariots, is beyond human power. Hence, if I do
not take possession, heaven will punish me. What do you think
of taking possession

Mencius replied, if when you go to take possession the people of
Yen are delighted, then take it. He who did so in ancient times,
was Woo Wang; but if the people are not delighted at your
taking it, then you ought not to take it. He who acted in this

pntting m practice the divine principles wliish thay ha,i learned in the schools o' the sages and
quot;nsing them to lollow his own selfish and erroneous notions, he imitated the nnskilfnl car-
penter, who hews the fine large timber, so small as to reader it nnfit for the inteaded purpose.

A *nbsp;quot;»quot;'d 00' presum? to polish the gem himse'f, but would give it to the lapi-

nary. Thus he would sliew his high sea?e of its value. Hence, when a Prince follows his
own selfish views, in governing a nation, and does not confide in, and listen to men of virtue
and talent, he shews that he pots a higher valui on a gem thai on his country. Fan She says,
the ancients who possessed virtue and abilities were constantly grieved, that the kings would
? according to their principles, and on the other hand theconnoo (or useless) Princes
^the day, were constantly distressed that men of siperior virtue an! accomplishments, would
Mt comply with that which they loved. Thus, from ancient times, it has been a difficult mat-
o*quot; r .find a Prince and minister who suited each other. This was the reason whv
ODIucios and Mencius did not during their whole lives, meet with a Prince of their own mind.

lioLnbsp;of Tse made a pretence that it could only have been by the special interposi-

eme inbsp;that a nation only equally strong with that of the enemy, could have con-

toe'quot; 11' 'fk*''® space of fifty days, and that this circumstance indicated that it was
« m« °nbsp;lquot;® sboold take possession of the eonquered country; bat this was

pretooo«, employed for the pui^te of «oreeuing his selfish and ftveurioioot design.

manner of old, was Wan Wang. * IfwHen with a country often
thousand chariots you attack a country of ten thousand chariots,
the people come to welcome your troops with buckets of rice,
and pots of Tseang (some thick fluid), is it on any other account,
f;au that you are about to save them o it of fire and water.
But if you deepen the water, and increase the* heat of the fire,
thi3y will turn away from you. t

11. The people of Tss havin? conquered Yen and seized it,
the Princes consiiVteil how they might deliver Yen. King
Ssuen said, the Princes have many consultations about sub-
duing me,' how ought 1 to treat them? Mencius replied,
I have heard of a Prince of seventy Ls becoming ruler of
the whole E;npire''''quot;Tang was the man ; but I have not heard
of a Prince of a country of one thousand Le, being afraid of
men. The Shoo King says, quot;Tang commenced chastising
at Ko. When he began, the whole empire confided in him.
When he went east to subdue, the strangers of the west grum-
bled, When he turned gouth to subdue, the people of the north
grumbled, saying why make us last? The people looked to him

• When the tyrant Chow reigned, two tliirds of the empire wished Wan Wang to become

decree of beaye^nbsp;inlflHed, nor the hea.ts of the whole empire lost. , Under these cr-

decree ot r.ew en wasnbsp;contrary to the will of heaven, and the unnanimous wish of the

with longing expectation, as in a great drought we look with
anxiety to the clouds and rainbow. * quot;When he arrived, seUing
and buying wer; carried on in the markets without interruption,
nor were the labors of the husbandman disturbed. He cut olf
their Princes and comforted the people. The people rejoiced,
as when the timely showers fall- The Shoo King says, quot; Wait
till our Prince come and he will revive us.quot;

The government of Yen has tyrannised over the people,
whea your majesty went to-subdue them, the people, suppos-
ing that you virere coming to save them out of the fire and water,
came with tubs of food and buckets of Tseang to welcome
your armies. If you kill their fathers and elder brothers,—bind
their sons and younger brothers,—destroy their ancestorial
Temples and carry off their precious vessels, how can you in
this manner save them! The whole Empire is really jealous of
the power of Tse, and now that you have doubled your territo-
ries, if you do not practise benevolent government, you will
excite the mihtary forces of the %vhole Empire against you. f

Let your majesty speedily issue an order that the old and
young be returned, and that a stop be put to the carrying
away of valuable vessels. Consult with the people of Yen, aud
appoint them a king, then withdraw your troops; thus you may

* The peop'e of the west and north, ra-er to those who lived at the west and north extre-
mities of the Empire. The whole Empire looked op to Tang, as their Prince, and eacliPro-
vinoe wis anxious that he should turn his victorious troops against its tyrannical rulers. Hence
they looked with the same anxietv for his approach as people in the time of great drought look
to the clouds and rainbow. When the rainbow appears, the rain slops, so that when people

see it th«y are afraid that the rain will not reach the u ; thus were the people afraid that Tan?
woald not reach them. When he did arrive, he only put to death the tyrannical rulers, whJs
he made the people happy. He revived their drooping spirits, and as it were raised them
from the dead.

Mencius intimated to his majesty, that the other Princes had formerly been jealous of
the power of Tse, but had not found an opportunity of quarelling with him, but as he had
«ow doubled his dominions, by the con Miest of Yen, if he did not practice benevolent Mvern-
ment, and thus meet the expectations of the people of Yen, the jealousy of the other Princes
would be increased, and they would certainly unite all the military forces ot the Empire and
attack Tse • aiy that the king himself would as it wore beat up all the troops to attack
himself.

put a stop to it (i. e. to the intended attack of the Princes). •
12. Tsow aa J Lod having been engaged in hostilities,' Müh
Kung (Prince of Tsow) asked Mencius, saying, thirty three of
my officers have been killed, and not one of the people died in
their defence; if I were to punish them with death, I could not
put them all to death, and if I do not punish them with death,
they will look with contempt on their officers, and will not
defend them. In what manner ought I to act in such a
case? Mung Tsze replied, in bad years and times of scarcity,
the old and feeble of your majesty's subjects, are rolled into the
ditches, while the young and strong, to the amount of several
thousands, are scattered through the whole Empire (or have
wandered to other countries;; yet there is abundance of provisions
in your majesty's granaries and plenty of money in the trea-
sury, but your ministers do not report. Tsang Tsze says. quot; Be
cautious ! take good heed ! what goes out from you will return
again.quot; The people have now retorted. Is your majesty blame-
less? t If your majesty would practise benevolent government,
the people would love their superiors, and die for their rulers.

13. Wan, Prince of T|ang, said to Mencius, Tang is a small
country and lies between Tse and Tsoo, ought I to serve Tse
or Tsoo? Mencius replied, I am not capable of advising you
in this matter, but if 1 must say something, I have just one word;

• The advice of the sage to the Prince of Tse was to consult with the ministers and people
of Ven to select a man of virtue and talent,—place him on the throne, and withdraw his arm/.
By these means he said, you mav put a stop to the confusion which has been excited in Yen,
and prevent the surrounding Princes from making vour seizure of Yen a pretence for attacking
yon. This is the plan by which you may save yourself from the threatened vengeance of th«
Che« How.

t Fan She observes, that the Shoo King (an ancient classic) says, quot; The people constitute he
fonndation of a countrv. If the foundation be firm, the co.iotry is stab'e. To keep public

franaries and royal treasuries, is the way to govern the people. In p'entifil years, store np.

D years of scarcity, dlslribnte. Pi!v the cold and hungry,—save the sick and miserable.
Then the people will love their superiors, and in the time of danger will risk their lives for
them, as sons an.l yo'^ger brothers won'd protect their fathers and elder brothers, or as the
hand protects the head and eyes. quot; Muh Kung could not turn round and examine himself, bot
pat the blame on the people; how erroneous!

deepen these ditches, raise these walls, and along with your
people hold fast the city till daath, and the paople will not
leave it: in this manner you may succeed. *

14.nbsp;Wan Kung of Tang said, the people of Tse have forti-
fied See. I am very much afraid. What ought I to do? Mencius
replied, formerly Tae Wang, when he dwelt in Pin, was at-
tacked by the northern barbarians (psrhaps Tartars); he left
and went below the the mountain Ke: not that he chose to do
so, but because he could not avoid it.

If you practise virtue, your posterity will yet reign. The
superior man creates an inheritance, and hands it down to his
posterity, who ought to enjoy it.f If you act thus, heaven
will assist you. What can Tse do to you! Exert your whole
strength in the practice of virtue. Nothing more is wanted.

15.nbsp;W;1n, Prince of Tang, asked saying. Tang is a small
CDuntry; suppose we do our utmost to serve these extensive
kingdoms (Tse an J Tsoj), we shall not be able to avoid being
invaded by them. In such circumstances, how ought we to acti
Mencius replied, formerly, when Tae AVang dwelt in Pin, hig
country wis invaded by the northern barbarians;-he gave
tiiem skins and silks, but could not get clear of them;—he gave
them dogs and horses, but still was infested by them ;—he gave
them pearls and precious stones, but could not get rid of them.
On which he called a council of the old men, and informed them,
saying, « That which these barbarians want is our country. I

. * quot;quot;quot;jl® Prince of a country should die when the altars of the local deities are destroyed,
nence be ought to hold fast his country till death, bnt, unless he has gained a strong hold Of
We people's affections, he cannot accomplish this object aright.

, t Although Tae Wang was compelled by the repeated incursions of the northern barbarians,
o leave his small territory, yet his descendants came to the Imperial throne, hence the sags
tonbsp;of Tang that if he would imitate the virtue of Tae Wang, although he

thrnnbsp;kingdom, hearen would reward his yirtae in his posterity, by jiring the

have heard that the superior man does not injure men, by
that which should nourish them. Why should you my people be
grieved that you have no Prince. J will leave this country.quot; He
passed over the mountain Leang, and built a town below the
mountain Ke, and there resided. The people of Pin said, quot;Heis
an excellent man, we cannot (or ought not to) lose him.quot; They
foUowed him as people flock to the market. Some say, quot; Hold f\ist:
you have no right to give it up; hold it fast till death.¹quot; Your
majesty may choose between these two.

16. Ping, Prince of Loo, being about to go out, his spe-
cial favorite' Chwang Tsang said, at other tim^s, when your
majesty goes out, you give orders to your Officers, but to-day
your carriage is ready, and your Officers know nothing of it.
I presume to ask about this matter. The Prince replied, I am
going to visit Mencius. How is that! How can your majesty
disgrace yourself by paying the iirst visit to a common man!
Do you consider him a man of virtue and talents ? Now pro-
priety and justice flow from virtue, but Mencius was more
liberal in discharging the funeral rites of his mother, who
died last, than in observing those of his fathzr, who died
first: your majesty should not visit him. Yoa are right, said the

Lo Ching Tsze a disciple of Mencius, having waited on hia
majesty, said, why did not your majesty pay a visit to Menci-
us? The king replied, a certain person has informed me that
Mencius had given his mother a more splendid funeral, than
he formerly had given his father; on which account, I have not
gone to visit him. Oa which Lquot;) Ching said, what does the
king call quot; morequot;. Formirly he buried his fathsr according to

have received it, ws have .»right oa our own aathor.ty to give up, aai tberifore are baiwl
to die ratber thao desert it.

to the rites observed by a scholar (or inferior officer). After-
wards, he buried his mother according to the custom of the
great officers. * Formerly, he used three tripods ; afterwards, he
used five, f Toe king rejoined, that is not what I refer to, I
speak of the beauty of the shrouds, and of the outer and inner
coffins. Lo Ching quot; replied, how can these be said to have ex-
celled! Tais difference aros3 merely from the inequality of
poverty and riches.

Ching Tsze, having waited upon Mencius, said, I have
spoken to his Majesty. The king was about to pay you a visit,
■when his favorite Tsang Tsang prevented him. Oa this ac-
count he has not come. Mencius rephed, when a man is to get
into office, some one will be instrumental in putting him for-
ward ; when he is to be stopped, some one will be instrumental
in preventing him from getting forward ; yet being employed,
or being kept back, does not depend on man. That I did not meet
with the Prince of Loo, is to be ascribed to heaven. How could
Tsang She's son prevent me from meeting with him!:{:

1. Kung Sun Chow asked, saying, if you. Sir, had obtained
an important office in Tse. might we have expected again to
•ee the meritorious deeds of Kwan Chung and Yen Tsze?

«»«^'quot;S principles to spread, vot
^»'«i t^l^rerVhutL^l'trrni^^^^^nbsp;is'dlcreed^y h^ave., Z lie's Cl

Mencius replied, Sir, you are a true Tse man, you know only
Kwan Chung and Yen Tsze. Some one asked Tsang Se say-
ing, whether do you, Sir, or Tsze Loo possess the greater virtue
and talents? Tsang Tsze appeared uneasy and replied, my grand-
father venerated him (Tsze Loo). Then said the other, whether
is my master or Kwan Chung the more virtuous and talented?
Tsang Tsze's countenance shewed displeasure and in anger
he replied, why compare me to Kwan Chung! Kwan Chung
gained the heart of his Prince and was wholly trusted by him.
He governed the country for a long time. But his merit was
low indeed ! why compare me to him? ¹

Mencius said, since Tsang Se would not imitate Kwan Chung,
do you, Sir, expect that I should? Kwan Chung said, (the other)
aided his Prince to force the submision of the Choo How. Yen Tsze
made his Prince illustrious. Are Kwan Cnung and Yen Tsze
not worthy of imitation? Mencius replied, were I received into
office, the Prince of Tse might with the utmost ease govern the
Empire. Sun Chow replied, this still increases my doubts. If
vou look at the virtue of Wan Wang who died at one hundred
years of age, even it did not pervade the whole Empire, Woo
Wang and Chow Kung, carried on what he had begun: thus
the great work of renovation was accomphshed. f But, if
W :at you say about the facility of governing well, be trur, then
Wan Wang is not worthy of imitation,

Tgt; .-.„no nf » «mall oountrv, under tlie tyrant Chow, died at the age of ninety

Ssted Chl^g Wang tL sZ »d successor of Woo \fang. He adjusted tbe laws, rttes, and
music. This was a mighty renovation.

Mencius replied, with Wan Wang who can compare! From Tang
to Woo Ting, there were six or seven holy kings f, so that the
whole empire had been long attached to the house of Yin. This
length of titne made it difficult to effect a change. Woo Ting
had all the petty Princes at his levees, and governed with the
same ease as he could turn his hand. Chow reigned not long after
Woo Ting, the manners of whose ministers and people, and the
spirit of whose excellent governmyat were still in some measure
preserved. Moreover, he (i. e. Chow) had We Tsze, We Chung,
His Royal Highness Pe Kan, Ke Tsze, and Kaou Kih to assist
him. Hence he held the throne long, and at last lost it. There
was not a cubit of ground which he did not possess, nor one of
the people who did not serve him, and Wan Wang possessed
but one hundred Le; hence his difficulty. *

The people of Tse have an adage, which says quot; Although
you possess eminent wisdom and intelligence, these are not
equal to power (or influence): although you have the instru-
ments of husbandry, these are not of so much importance as it
is to wait for the proper season.quot; Now when the Hea, Yin and
Chow Dynasties were in the height of their prosperity, the royal

last Wro^ «h^ ™n' ^quot;Pquot; ^ad degenerated. I'ron, Woo Ting to Chow, the
exoenZnbsp;! Dynasty, there were seven Emperors, and the spirit Sf Woo Ting's

mpac government as well as the effeot produced on the manners of the people was in some
Md miw'^J®®®quot;®''' uquot; r'® quot;fChow. Hence, the people being by the exoellent'laws
tonbsp;house, so long and so deeply attached

inilv 1 u Wan Wang s talents and virtue, to change their regard for the reii^nino- fa-
Wan Wnbsp;® thorough renovation in the government. Thus it is evident,°that

and nn/f ^ ® not obtammg the Imperial seat, is to be ascribed to the existing state of thioffs
•«I not to any deficiency in his virtue or abilities.nbsp;quot; ® '

F^Vfame amonfr/ru-' uquot;'quot;'®®nbsp;P®quot;quot;quot;''nbsp;quot;f th««quot; seem to be of

»roio soa kwV^nbsp;' quot;nbsp;with such worthies as King Wan, and his

domain did not exceed one thousand Le. Tse has this extent
of territory. Throughout the whole country the cocks can hear
each other crow, and the dogs can hear each other bark; thus,
Tse likewise possesses the sufficient number of people. With-
out enlarging your territories, or increasing your population,
if you only practise benevolent government, none will be able
to prevent you from ruling the whole empire. Moreover, never
before has there been so long a period without a good sovereign,
nor have the people ever suffered more under tyrannical govern-
ment. It is easy to feed the hungry and give drink to the thirsty.¹

Confucius says, « Virtue runs swifter than the royal postillions
carry dispatches.quot; If at present a country of ten thousand
chariots govern with benevolence, the people will delight in it,
as those do who have been relieved from being suspended with
their heads downward. Hence, if you do but one half of the
work which the ancients did, your success (or merit) will be
double theirs. It is only now that such things can be accom-
plished.

2. Kung Sun Chow asked Mencius, saying, suppose
you. Sir, were made a high officer (or prime minister) of Tse,
and succeeded in bringing your principles into practice, so
as to establish either the government of force or of reason; there
would be nothing wonderful in the circumstance, but
Avere this the case, would your mind be agitated or not?

1nbsp; From the time that Wan and Woo Wang 'aid the foandation of the Chow Dynasty to the
time when Mencius gave this council to the Prince of Tae, more than seven hundred yo irs had
elapsed, and during that long period no great and good king had arisen. The people were
at that time groaning under the most violent tyranny, hence, as those who are hungry are
not particulai-as to what sort of food you give Ihem, and as the thirsty are not diBicult to
please, as to the drink given them, so the people uoder such circumstances, would be easily
pleased as to the kind of government placed over them, provided it diminished their sanerings.

Mencius replied, it would not. I am now forty years of age
and cannot be agitated (or intimidated.) * If so, you. Sir, greatly
surpass Mung Pun. To do so is not difficult. Kaou Tsze, tho*
younger than I preserved his mind unmoved. Is there any fixed
principle by which the mind may be preserved unmoved? Yes,
P'h Kung Yew cherished valour so, that when wounded he
would not contort his skin nor wink his eye to avert the blow
wh^n struck on the face. H3 viewed tho slightest insult
from a person as if he had been beaten in the market, or at
court. He would not receive an insult, either from one with
a large hair cloak (or from a beggar in rags,) nor from the
Prince often thousand chariots. He looked upon the stabbing
of a Prince of ten thousand chariots, as ha did upon the stabbing
of a poor man. He feared not the tributary Princes. A bad word
addressed to him he always returned.

Mung She Shay cherished a valorous spirit so that he said,
I look upon not having conquered as having conquered, (i. e. I
am as void of fear, when I lose as when I conquer). He who
first calculates the strength of the enemy, and then advances*
who first vexes his mind, or thinks much about victory and then
meets the enemy, is afraid of a large army. Why should I seek
to be certain of victory? To he perfectly void of fear is my
principle, f

Mung She Shay resembled Tsang Tsze—Pih Kung Yew resem-
bled Tsze Hea. I do not know which of these two gentlemen

.nbsp;Chow did not mean that the mind of quot;VTencius would be moved or puflfed up

By the riches or dignity oquot; his high station, but that the great responsibility of such a station,
Was enough to make hiiu afraid of entering into it, or of making him fearful when in it, but
Alencius told him that having arrived at forty years of age, quot; the period when the mind, and
temper become firm and settled,quot; he was perfectly void both of doubt and fear.

t Those who will not engage in battle until they are certain,' that they aie more than a match

f ® enemy, and are void of fear, only in such circumstances, possess not true valour ;
M for me, said Mung Shay, 1 wait not to calculate whether I am certain of victory or not. To
08 void 0 fear is ray motto and ruling principle : hence, although I am defeated, I am as
oestitate of fear to attack again the victorious enemy, as it I had formerly conquered him.

t lew bent his attention to the obtaining of victory over others. Shay exerted his strength
™ govern himself. Tsze Hea firmly believed the sages. Tsang Tsze examined himself. Henoa,
wese two heroes although not of the same class with Tsang Tsze and Tsze Hea, yet, if you
^eak of their dispositions, each of thSm resembled one of these worthies.

excelled in valour, but Mung She Shay maintained that which is
most important (i. e. self-government.)

Formerly, Tsang Tsze conversing with Tsze Seang, said, do
you love valour. Sir? I have heard my master Confucius
say, if when I turn round, and examine myself, I find that
I am not upright, ought I not to be afraid of a poor man,
in a coarse garb! But, if after self-examination, I find that
I am upright, then, although he be sovereign of a thousand cha-
riots, I will meet him. Thus the conduct of Mung She Shay, in
preserving his feelings, did not equal that of Tsang Tsze, in
preserving reason. *

May I presume to ask an explanation of the principles on
which you and Kaou Tsze maintain a firm unagitated spirit ?
May I hear your explanation Sir, (Mencius rephed) Kaou Tsze
says, that if on hearing words you do not fully comprehend
them, you ought not to seek for the sense in your mind: or if your
mind comprehend not, do not call in the aid of the passions.
Now, not to call i.i the aid of the passions is proper; but when
you do not comprehend language, not to reflect and employ your
mind to find out the sense, is improper, f The will is the leader

_ * Tsang Tsze carefnlly examined, and accorded with reason, not with his feelino-s or tias
sions : the other attended more to his feelings than to reason.nbsp;°

t According to Kaeu Tsze, when we hear words or doctrines, which we do not at first ful-
ly comprehend, we ought not to ponder them in our minds, until we fin 1 out their principles
a^ signification, but to gire over troubling our minds about them ; .and in like manner if in
the hurry of business our minds feel uneasy, we ought not to attempt to soothe them by the
aid of the passions. These were his rules for maintaining a firm unmoved mind. The last of

attention to the root and
vmquot; T'''quot; ■'«'^quot;^approved, because, if foUowed, we sould never become
•cqnamted with the philosophy of things.

or general of the passions. The passions constitute the fulnes.s
of the body, (or fill the body.) Now, when the will is cultivated
in the highest desrree, the passions follow (or come next) to it.
Hence the saying, quot; Hold fast the will, and injure not the pas-
sions.quot;*

Since you say that when the will is cultivated in the highest
degree, the passions follow, what is meant by saying that we
should hold fast the will and not do violence to the passions ?
When the whole attention is given to the will, it agitates the
passions, and when the passions are entirely followed, they
agitate the will, as in the case of a man stumbling and falling.
This is the action of the passions and agitates the mind.

I presume farther to ask in what respect you excel him, ? I
fully understand language (or doctrines) and nourish wall my
quot; Vast flowing vigour.quot; I beg to ask what you call, quot; Vast
flowing vigourquot;? Mencius rephed, the explanation is diffi-
cult! This vigour is supremely great, and in the highest de-ree
unbending; nourish it correctly and do it no injury, and it will
fill up the vacancy between heaven and earth. This vigour ac-
cords with and assists justice and reason, and leaves no hunger
(or deficiency). It is produced by an accumulation of righteous

10 amp;e cherished so as that the one might lead and the otheifbllow, without any mutual i^ury. • •

,, J not quite satisfied that our word quot; passionsquot; is a perfectly accurate rendering af
'^mnese term quot;Ke.quot; This word has a mnltitude of significations, the most common of
Which, when applied to man, are spirit, temper, feelings, habitual disposition, ardour, elevation
yetiemence, courage, vigour of mind amp;c.. Upon the whole, it appears to me that the term,
P'^^'onsquot; taken in its most comprehensive acceptation, as comprehending all the alfectioM
teelings of the soul, answers pretty nearly to the Chmese word as used in this place.

deeds and not by a few accidental acts. * If our actions
do not give pleasure to our hearts, they leave an aching void :
hence, I said that Kaou Tsze understands not rectitude, but
deems it something external, f

You must labor and not previously calculate the result.
Let not your mind be taken olf from duty. Do not help
what is growing. Be not like the man of Sung. In Sung
there was a man who feeling sorry that his grain did not
grow, went and plucked it up a little, and returned in a foolish,
hurried manner, saying to his family. Ah! to-day I am much fa-
tigued I have been assisting the growth of the grain. On which
his sons went off in haste to see the grain, and found it withered.
Now there are few person in the world, who do not assist the
growth of the grain. Those who consider it useless, give it up
for lost and do not clean away the weeds from it. But those

• He who knows words, or doctrines has exhausted his mental powers in attaining an ao-
qnaintance with natnre, and has fully examined every doctrine under heaven, so as to obtain ■
perfect knowledge of the reasons why any thing is true or false, right or wrong. The ' Ke'
(passions or vigour') is originally vast and universally diffusive, and is that which fills th«
■whole body, but, if not properly nourished it becomes famished. As to Mencius, he nourish-
ed it so as'to bring it back to its original fulness and strength. He likewise perfectly nnder-
«tood the p' iuciples of every thing un !er heaven, and hence was equally free from doubt and
fear ; thus he was fully qualified .or a place of great trust.

■f Ching Tsze says. Heaven and man are one. We at onr birth obtained the straight Ke of
Heaven and earth, hence, if we (ierish aright this Ke it will fill up the gap between hea-
Ten and earth. 11nbsp;'

11 When they speak, as above, of so cultivating the snp»rior mental powers and the pas-
«one, or affections as that the former may lead, and the latter follow, we can form some no-
tion of what they mean, but what iixa can we attach to such phrases as this—quot; The K»
spirit, or temper, or feelings of heaven and earth, are the same as that of man, and i; pro-
perly cherished by the latter, will fill up the vacancy between heaven and earth.quot; I have ne.
»er met with a learned native, who can give any rational interpretation of such expressions;
they seem to have no idea of their signihcation- Nor is this matter of surprise, for it is
hui^aatly evidest that no rational idea can be attached to such language.

■who wish to assist its growth pnll up the blade a little. This is
not merely of no advantage, but truly injurious. *

What is called knowing words ? It is to know what is under
the cover of insinuating talk,—the destructive tendency of loose
conversation,—the departure from rectitude to which obscene
language leads,—and the hard pressure which lies at the bottom
of evasive expressions. These produced in a man's heart will
injure his politics, injuring his politics and will prove injurious
to all his actions. Were a sage to rise again he would confirm
my words. Tsae Go and Tsze Kung were eloquent speakers.
Yen Yuen both spoke and acted well. Confucius united all
these good qualities in himself; yet he said I am not a skilful
speaker. Are you not a sage then Sir? f

What language is that! Formerly, Tsze Kung asked Confu-
cius, saying, are not you a sage Sir? Confucius replied, I am
incompetent to act the sage. I only learn without satiety, and
teach without being wearied. On which Tsze Kung said, to study
without satiety, is wisdom, and to instruct without being wearied
is perfect virtue. Possessed of perfect virtue united with wisdom,

husbandra» onlhi totleJltlZlnbsp;' »f «T'/'r'«® ^ i» the same manner as tha

nes7 a la',, h. ^ P/l®quot;nbsp;''J' » P^'i«quot;»nbsp;P™otioe of righteoua-

at last he secured, and that without the least violence or foroe. • •nbsp;'»■«eou.

biit'tfe„w''^'■quot;-T r?,' of''■■quot;'iplquot; of Coafuoius, excelled in same one virtue

•»4 ThVt'u'to'be „e^tihnbsp;subjeot, but it is marked by the .»me fatal deHeJ

are you not a sage Sir? Mencius replied, since the holy Con^
fucius did not take the appellation of sage. How can you
thus speak!

Formerly (said Kung Sun Chow), I heard that Tsze Kung,
Tsze Yew, and Tsze Chang, taken altogether, made one mem^
her of the sage, (or of a sage) and that Yen New, Min Tsze,
and Yen Yuen, made his whole body in miniature. I presume
to ask what place you would take among them? Lst us put

What then do you think of Pth E, and E Yin? Their princi-
ples differ from mine. Not to serve a Prince whom he did not
approve, nor rule people who did not suit him;—to go into
office %vhen good government prevailed and to retire in times
of anarchy and confusion, were the principles and practice of
Pih E. t To serve a bad Prince, and rule worthless people ;
go into office, whether the country was well or ill governed,
were the principles aad conduct of E Yin. $ To go into office,
when proper; to give it up when proper; to remain long m office
when proper and leave his place quickly when proper, were the
principles of Confucius. All these were ancient sages, nor am
I capable of acting equal to any of them; but he of whom I
wish to learn is Confucius. H

principles for a tributary Prince, or mmistar to rebel against his sorereign, eve^ y ■

they retired to the mountains where they died of hunger.
*nbsp;17 v;„ in Sin he was sent for and employed

Were Pih E, E Yin and Confucius equals ? No! From the
time that people were created to the present day, none have
been equal to Confucius ! Were they in any respect equal? Yes,
had they had the government of one hundred Le, they would
have brought all the tributary Princes to their court and have
united the whole Empire under their sway. Supposingthatone un-
just action, or the putting to death of one innocent person, would
have gained them the whole Empire, they would not have done
any such thing. In these respects they were the same. * I pre-
sume to ask in what respects they dilfered ? Tsae Go, Yew To,
and Tsze Kung possessed intelligence sufficient to render them
capable of knowing the sage, nor would they from low unwor-
thy motives have over praised their favorite. Nom% Tsae Go
said, in my view Confucius was far more virtuous than Yaou
and Shun, f Tsze Kung said, look at their music, and you
may know their virtue. I have compared the kings of the
last hundred ages, and not one has escaped my observation;
but from the birth of people downward, none have equalled
Confucius. Yew To said, why only men? the Ke Lin, is of
the same species as other birds. % The Tae Shan (great moun-
tains) are of the same kind as mole-hills, and the seas and rivers
are of the same class as the small streams of water; so is the
sage of the same species as other man, only he rises above men

te still far excelled them in other resprcts quot;quot;nbsp;^ equalled Confucius in thes«,

the« they did not differ : but if you speak
YaonTni 1 quot; ' did differ. When it is said that Coufucins was more yirtuous

metit of y'n „nbsp;handed down the.r doctrines for the instruction of all ages. ^Thoquot;

quot;g SeSon,®quot;^,!^quot;'!.'^'!nbsp;quot;T iquot;quot; quot;f Confucius reaches to all succeed-

«fthlprS;.nbsp;»»'heen for Confucms, following ages would haye known nothi...

of ordinary attainments. From the first man to the present
hour, none have equalled tlie fulness of Confucius.

3.nbsp;Mencius says, that he who subdues a man by force, is
calkd Pa. A Pa must have an extensive country in order that
he mr.y be able to conquer his neighbours. He who subdues
men by virtue is a king. A king waits not for a large country,
in order to be able to subdue the whole Empire. Tang had only
seventy Le, and Wan Wang had but one hundred Le. Those
who subdue by force do not subdue the heart. Force is not ad—
quate to that. But those who subdue men by virtue, delight
the hearts of the subdued, and their submission is sincere. Thus
the seventy disciples submitted to Confucius. The She King
speaking of Wan Wang says, quot; From the west from the east,
from the south and from the north there was not one thought
not brought in subjection to him.quot; This is what we call a ge-
nuine victory. ¹

4.nbsp;Mencius says, the virtuous have glory, the vicious dis-
grace. To hate disgrace and yst practise vice is like hating
dampness and yet dwelling in a low room.

If a Prince hate it (disgrace), then there is nothing he can do
better than to honor virtue and respect the learned. When the
virtuous occupy official situations, and men of talents are
in ofiice, then when the members of government have leisure they
will illustrate the laws, so that even an extensive country will
fear and respect them.

The She King says, quot; Now that heaven does not send down
rain, I take the skins of the root of the mulberry tree and weave
my nest, and who of the people below will dare to insult me '.quot;

1nbsp; Tie great object of Mencias was to convince the petty Princes of the day, that if any
one o! (hem, snnounded as they were by tyrannical governments, would but imitate the fa-
inors eng, or Wan Wang, however small his territory might be he would assuredly gain
(fce hearts of the whole Empire, add thus in spite of all opposition, be elevated to the Im-
perial seat, where he might difl^e peace and happiness through the nation.

Confucius says, he who wrote this Ode knows right principles.
in governing a country who would dare to insult him? ¹ At pre-
sent when governmant have leisura they give themselves up
to all kinds of pleasure and extravagance and call down misery
on themselves. Men have neither misery nor happiness which
is not sought by themselves. The She King says, quot; He who con-
stantly thinks of according with the will of heaven brings much
happiness on himself.quot; Tae Kea says, quot; The calamities sent by
heaven may be avoided, but men cannot live under the calami-
ties brought by themselves.quot;

5. Mencius says, honor the virtuous, employ men of talents,
and promote men of eminent abiUties to high official situations,
then all the learned under heaven will delight to stand in your
court. If you tax their shops and not their goods (or if the
laws of selling and buying be attended to and no duty charged),
then all the merchants under heaven will rejoice to store your
markets, f Let inquiries be made at the out-ports and
no duty exacted, and all the strangers under heaven will take
delight in travelling your roads. Let the husbandmen assist in
tiHing the public field and not pay taxes, and all the farmera
under heaven will delight to cultivate your waste lands.

He who can faithfully practise these five things, will find that
the people of the neigbouring countries will look up to him as to
their father and mother. Now, from the birth of men to this day,
never have the children been led out to attack their father and

t When those who declined ti'ling the ground, which is the prime source of support,
end sought a livelihood by buying and selling, were nmnerous th«r shops were taxed, m order
to prevent such numbers from neglecting the root and at ending to the branches. On th.
Cher hand, when tew engaged iu metchandia, no tax was laid on their shops, but a
Urtt doty was exacted acwrding ta tlie (lumtity of goods «old. Thene were the regaUtwo«
ftt their good kbgs.

mother. If you act thus, you will have uo enemy under heaven.
He whohalnoenemy under heaven is commissioned by heaven,
lior has it ever been the case,that he who was appomted by hea

that cannot bear to do any thing cruel). The former krngs had
compassionate hearts, and exhibited them in tbeir compas-
siorate government. He who possesses a compassionate heart,

pL Ly tttrn it in the palm of his hand. What is meant by
Ling that alt men have compassionate hearts, may be thus
illustrated, if one see a child about to fall into a well, the latent
compassion of his heart is suddenly aroused. Nor is this be-
cause he wishes to gain the favor of the child's parents, or to
gain a name in the neighbourhood, or because he is afraid of

ciple of compassion in the heart is the spring of benevolence.
Humility and modesty constitute the source of a correct and
pohte behaviour. Shame and hatred form the rising principle
of justice. A sense of right and wrong, is the germ of wisdom,

t By sLn« i, meant being ashamed of ooe's vloes and by hatred hatmg the T.ces of
others.

Man has these four sources in himself, the same as he has four
members. * To possess these four principles and yet to say
that we are not able to act well, is to rob ourselves, and to say
that our prince is not capable of acting aright, is to rob our
Prince.

All who possess these four principles, if they know how to
expand and fill them up, they will resemble the breaking out of
fire, or the rising of water;—carry them to perfection, and you
will be able to preserve the four seas (all China). If you do
not fill them up, you cannot prsserve your own father and
mother, f

7. Mencius says, why should the maker of arrows be less be-
nevolent than the maker of armour? The only difterence is, that
the maker of arrows is afraid that his arrows will not wound
men, and the maker of armour is afraid that they will. The
same is the case with the Priest (or magician) and the coffin-
maker. J Thus every one cannot but be attentive to his trade.
Confucius says, the virtue of villagers is beautiful. How can the
man who does not select virtuous neighbours be wise! Virtue is
the nobility which heaven bestows, and man's quiet abode. None

• That is, these are as essential to a man, as are two hands and two fteet. * *

To carry the principles of virtne to the utmost perfection, depends entirely on one's-self.
He who does not act thus, throws himself away. 11

t The benevolence of each of these classes of men, is originally the same, and the only
difference that exists between their intention lies in the diflerence of their respective employ-
ments. For although the arrow-maker wishes his arrows to wound or kill, and the armour-
»afcer wishes his worktnanship to save from wounds and death, yet it does not follow that
^e fqrmer possesses less benevolence than the latter.

»• We allow that to a good man these are absolutely essential, but that they actually
exist in all men, will ba diffisalt to prove against such a mass of facts which mdubitably
»stablish the contrary position.

tt The advocates of human merit and moral ability, meet with warm supporters in the
»ages of the celestial empire ; bnt nothing can be more evident to the attentive and accurate
Kudent of human nature and of divine revelation than that there is a gross fallacy at th»
foundation of the system.

can hinder him from dwelling in it. Hence the bad man is void
of wisdom. He who is void of wisdom and virtue, is rude and
unjust, and the servant of others. Now to be a servant of others
and yet ashamed to serve them, is like being an arrow-maker
and yet ashamed to make arrows, or a bow-maker, and yet
ashamed to make bows.

If you know how to be ashamed, there is nothing like prac-
ticing virtue. The truly virtuous man resembles the archer.
The archer first adjusts himself and then shoots. If he shoot,
and miss the mark, he blames not him who gains the prize, but
turns round and blames himself.

When Yu heard good words he made a bow. The famous
Shun was still greater then these. He shared virtue with men,—
gave up himself and followed others, rejoicing to make the vir-
tues of others his own. During the whole period in which he
was successively a husbandman, a potter, a fisher and an
Emperor, he constantly imitated others, f He who imitates
others in the practice of virtue, assists others in the practice
of virtue. J Hence there is nothing the superior man does great-
er, than that of assisting men to practise virtue (by imi-
tating them.)

• Confooius »ays, that Tsie Loo in rejoicing when »ny one told him of hi» fanlt«, may b*
ealled the Instructor of an hundred ages.

t Shnn was first a farmer in Leih Shan, then a potter in Ho Ping, afterwards a' fisher ia
Seaou Tsih, and at last ascended the Imperial throne. He not only imitated the •virtues of
•thers when in h im jle circumstances, hut after he rose to the highest earthly dignity ha fol-
lowed the same course.

J When you imitate a man's virtue, yoa excite bim to strivs after greater »mliieBC« ef m»-
fjal exoe'lesce, «od thus increase bis virtue.

9- Mencius said, Pih E would not serve a Prince who did not
suit his mind, nor make one his friend whom he did not esteem. He
would not stand in a bad man's court, nor even speak with a bad
man. To stand in a bad man's court, or spsak with a bad man,
he viewed in the same light as he would that of sitting in the
mirs with his court dress on. Ha carried his detestation of vice
so far, that, if standing with a common man whose hat was not
properly put on, he turned away and kept at a distance from
him, lest he should be defiled. Hence, although any of the
Princes sent a poUte invitation, offering him an oflicial situation,
he would not accept of it. He would not accept it because he
did not deem it pure (or right) to do so. *

Lew Ilea Hwuy was not ashamed to serve a polluted Prince,
nor did he despise an inferior

situation. When promoted, he
concealed not his virtue, but acted on correct principles. If
put out of office, he grumbled not.—When pressed by poverty,
he was not grieved. For, he always said, quot; You ars you, and I
ami.quot; Although you make bare your arm, and expose your per-
son at my side, how can you defile me !quot; Thus, he made him-
self at ease in his intercourse with others, and yet never lost
his own integrity. If any one wished to detain him, he remained.
He remained when thus detained, because he did not think
that purity of principle admitted of his leaving.

Mencius says, Pia E was narrow minded, and Lew Hea
Hwuy, was deficient in gravity; therefore, the superior man
follows neither of them, t

* He reflected that, although the invitation was polite and according to propriety, yet it did
not follow that it came from a man of gennine virtue. Therefore, when he considered that com-
p iance would be a prostitution of his principles, he refused.

t Mencius having narrated the history of these two men thus far, at last passed judgment
npon them, by observing that although tbe conduct of Pih E was lofty and Dure, yet it was a
«ort of exclusive loftiness which cut oil' others ; and that althoagh Lew H a Hwuy was liberal
and agreeable, yet he rather trifled ith the age. The former was too narrow minded, and
tbe latter too liberal, so that the superior man wished not to make either of them his pattern.ft

1. Mencius says, heaven's time is not equal to earth's ad-
vantages, nor are local advantages equal to men's union.
When a town of three Le with suburbs of seven Le, is sur-
rounded and attacked on all sides, without success, during
the time in which it could have been surrounded, and attacked,
there must have been a lucky day, but the want of success
shews that lucky days, are not equal to local advantages. *
When the walls are high, the ditches deep, the armour strong,
the weapons sharp, and the provisions plenty, and yet the
people flee, it shews that local advantages, are not equal to
harmony among men. Hence, it is said, that a nation is not
united by mere local boundaries, a country is not defended
merely by the dangerous passes of Mountains and dens; nor is
the Empire kept in awe by sharp swords only. Those who
govern well, many will assist. Those who violate good go-
vernment, few will assist.—Nay even their relations will rebel
against them. When many assist, this will lead to the homage
of the whole empire, f

• Before snch a town could be surrounded and fairly besiege^, some fortunate day mns^
have occurred ; consequently, the want of success affords sufficient proof that the selec-
tion of such days, is not of equal importance with such local advantages as strong rampart«
and deep ditches afford.

t The good Prince governs, protects and awes his people, by more powerfal weapM»

Thus, there will be a whole submissive Empire to attack
those who are opposed by their very relatives. Heace, the good
Prince needs not to fight, but if he do fight, he must conquer. *
2. On one occasion when Mencius was just about to pay a
Tisit to the Prince of Tse, a messenger came from the king, say-
ing, that his majesty had caught a cold and could not face the
wind to come and visit him (Mencius), adding that he did
not know whether he should have the pleasure of seeing
him at court. Mencius replied, unfortunately I am also sick,
and cannot go to court. Next day Mencius went to condole
with Tang Kwo She. Kung Sua Ciiovv said, yesterday you
refused to go to court, because sick; to-day you wish to go and
condole-^Perhaps this is not proper. Mencius replied, yester-
day I was sick, to-day I am well; why then should I not go
and condole ? f

His Majesty sent a man to inquire about his sickness, and like-
wise a medical man. When they arrived, Mung Chung Tsze said
to them, yesterday he had an order from the king to go to
court, but he had a slight attack of sickness and could not go
to court; to-day he is somewhat better and has gone to court in
haste. I do'nt know whether he may have reached it or not.
On which he sent several persons to meet him on the way,
beseeching him not to return, but to go to court. Mencius

• Intimating that at that time when the other Princes had by their tyrannical government
made their own kinsmen their enemies, a Prince who could by his kind and benevolent mea'
snres, gain the hearts of the whole empire, would have no need for war : for the whole mass
of the people would be his children, and secure him a bloodless triumph ; or, if he found it
»ecessary to take up arms, he must without doubt prove victorious.

t Mencius' refusal to go to court on the gronnds of being sick, while he went to condole, was
•f the same nature as that of Confucius in refusing to see Joo Pei and then taking his harp
and playing. 11

(

tt In both cases these sages told deliberate falsehoods. For, according to their own con-
fession, neither of them was sick at the time. It is a foul blot in the history of men who
»et themselves up as the immaculate and infallible teachers of the world, that they could thus
violate the sacred principles of truth. Nor will it avail their admirers any thing, to say that
these falsehoods were told in order to reprove an unprincipled monarch, and a rude young man.
For, we are not at liberty to do evil that good may follow, nor will any mau of sound principle
think of employing such meaus for the instruction of others.

was obliged to lodge that r 'ght in the house of king Chow She. *
King Chow She (addressing him) said, within, are father and son,
without, are Prince and Minister. These are the greatest of hu-
man relations. The reigning principle between father and son,
is kindness, what is most important between Prince and Mi-
nister, is respect. I have observed that the king shews respect
to you, but I have not seen you shew respect to him. On which
Mencius exclaimed, what do you say. Sir! The people of Tse
do not speak of benevolence and justice to their king. Is it pos-
sible that they do not esteem benevolence and justice excellent!
In their hearts they really say, how is he worthy to be spoken
to about benevolence and justice! Than this there cannot be
greater disrespect. I dare not speak to (or before) the king,
but according to the principles of Yaou and Shun. Hence, none
of the men of Tse shew such respect to his majesty as I do.

King Tsze said, this is not what I mean. The Le Ke says,
quot; When your father calls, you must not wait to say yes; when
your Prince calls you, you must not wait for your carriage.quot; Yoii
intended to go to court, but on receiving the king's commands,
did not go. Taii seems at variance with the doctrine of the
Le Ke. Mencius,—why put this construction on my conduct?
Tsang Tsze said, quot;The riches of Tsin and Tsoo cannot be equalled.
They take their riches and I my virtue, they their nobility and
I my justice; why should I be inferior to them!quot; Is not this just?

• T' is does not mean that' he was so pressed bv circumstances as to be obliged to lodge that
night i; King Chow's house, but that be did so in crder that he miglit cause ti e Prince of Tse
to com»-, to the knowledge of his reasons for not answering his call. For he really was not sick,
but refi sed to go, only because he considered it contrary to the principles on wliich kin^s and
scholais sho-.ld visit. * *nbsp;®

Have not the words of Tsang Tsze a moral? Under the heavens
there are three kinds of dignity. Nobility (or office) is one.
Age is one, and virtue is one. Tn the court, nothing equals
nobility,—in the village there is nothing equal to age,—in sup-
porting the age and ruling the people, there is nothing equal to
virtue. Why should those who possess the one despise those
who possess the two !

Therefore, a great Prince will have ministers whom he will not
call at pleasure. When he wishes to consult them, he will go
to them. If he do not thus honor virtue and rejoice in just prin-
ciples, he is not fit for his office. Hence, Tang first learned of E
Yin, and then made him his minister; consequently he governed
well without effort. Hwan Kung first learned of Kwan Chung
and then made him his minister, therefore, without exertion he
forced the people (or rulers) to submission. At present, all the
provinces are of one class, and their virtue equal. No one excels
the others. This arises from no other cause, than that they
love to teach their ministers, and hke not to be taught by their
ministers.

Neither Tang in his treatment of E Yin, nor Hwan Kung in
his treatment of Kwan Chung, presumed to send for them. Now
if Kwan Chung would not be called, how much less .should
he be ordered, who will not imitate Kwan Chung !

3. Chin Tsin said, formerly, the Prince of Tse ofl'ered you
an hundred pieces of gold and you did not accept of them, but
whrai in Sung, on being presented with seventy Yih you receiv-
ed them and when in See you accepted fifty Yih. Now, if your
refusal in the first instance was right, then your acceptance on
the tw^o latter occasions was wrong; or if your acceptance on the
two latter occasions was right, then your refusal on the former

occasion was wrong. You must. Sir, take one of these alterna-
tives. Mencius rephed, on all these occasions I was right.

When in Sung, I had a long journey to undertake. The tra-
veller must have travelling expenses. When presented with tra-
velhng expenses, why should I refuse them? When in See I was
apprehensive of danger, and when the money was presented
it was said, quot; I have heard that you are afraid of danger, hence
present this to pay a guard for you.quot; Why then should I not
have accepted it? When in Tse, I had no occasion for money.
When one is not in need and yet is presented with gifts, it is
making merchandise of him, but how can a superior man receive
money to be thus bought!

4. When Mencius went to Ping Lüh, in conversing with
one of the high officers, he said, if your soldiers should three times
in one day err in their motions, would you put them to death,
or not? ¹ On which he replied, why should I wait till they err
three times. Then Sir, you have erred often : in years of fa-
mine your aged people are starved and turned into the ditches,
and your young people are scattered to the four quarters of the
world, to the number of several thousands. This is not Keu
Sin's concern (or what I can remedy).

Mencius said, if you were to be made a man's shepherd and
to receive in charge his flocks and herds, then you ought to seek
for grass and pasturage for them. If you sought and could not
find it, would you deliver them up again to the gentleman, or
»tand still and see them die? f This said Keu Sin, is my oflence.

On another occasion (Mencius) waited on the Prince and
said, I know five of your governors, but it is only Kung Kea

1nbsp; The word nsed in the text, means simply to put away, but the Commentator explains it
by a word which means to put to'death.

t Mencius meant, that if an olficer of government is so circumstanced as not to be allowed to
act as be ought (or not to have the means of governing well) be ought to resign bit situatio«.

Sin who knows his own errors. He then related the circum-
stance to the king; on which the latter said this is my fault.

6. Mencius, conversing with Che Wa said, your refusing the
office of Ling Kew and begging the office of criminal judge, ap-
peared right, because it gave you an opportunity of speaking;
but now after having been in this office several months, could you
not have spoken ? Che Wa reproved his Prince and he did not
reform ; on which he gave up his office and departed. The peo-
ple of Tse said, he (Mencius) has done very well for Che Wa,
but we know not how he acts for himself. Kung Too Tsze told
his master of this, Mencius replied, I have heard that when a
man who holds an office is not allowed to do his duty, he re-
signs, and that he who reproves his Prince and his reproofs
are not attended to, leaves his office (that is, it is the duty of
a minister thus to act). But I am neither in office nor have I
used reproofs; am I not therefore at perfect liberty tq do aa I
please. *

6. When Mencius held the office of king in Tse he was sent
to condole with the Prince of Tang and Wang Ta Foo of Hih
was sent as his assistant. When on their journey, Wang Kwan
morning and evening waited upon Mencius, but when they had
returned to Tse, he never once spoke with him on the business
of their mission. Kung Sun Chow said, the office of king of
Tse is not a mean situation, nor is the distance between Tse
and Tang small, why not speak with him during the whole of
this journey on the business you went upon ? Mencius replied,
these affairs having been previously arranged by the proper au-
thorities, why should I speak to him about them, f

* The people of Tse thought as Mencius had stimulated Che Wa to reprove his Prince, and
1 lad thus led him to act a proper part in resigning his office, on not being listened to, he ougiit
1 limself to have acted on the same principle, and as his doctrines were not followed bj the go-
vernment, taken hi» leave of the country ; but Mencius gave them to know, that as he held no
official situation, his own principles laid liim under no obligation to act as the other had done.

t Wang Kwan was a minion of the crown and as such was no farsrite of th« »agej therefore
^ough in office and faver be kept hia at bis proper distance.

7.nbsp;Mencius having gone from Tse to bury his mother in Loo,
on his way back stopped at Ying. Chung Yu said to him, you
did not know my stupidity; when you plu^ced me over the work-
men, your pressure of business was such, that I did not presume
to ask. Now I wish to know whether tiie wood (of the coiBn)
was not too line.

Mencius repUed, in high antiquity, there was no fixed rule
for the making of coffins. In the middle ages the inside coffin
was made seven inches thick, and the outside one equal to it.
This was the general rule from the Emperor down to the low-
est of the people, and was observed not for show, but as a ma-
nifestation of filial piety. What is improper should not be de-
lighted in, nor should what you have not the means of doing.
When rank and wealth admitted the ancients acted thus, why
ehould not I ?

For instance, to prevent the earth from coming near the dead,
is it not pleasant! I have heard that the superior man will not,
for the sake of any thing under heaven, treat his parents in a

8.nbsp;Shin Tung asked Mencius, privately, whether the Yen
country ought to be subdued? Mencius replied, it ought.
Tsze Kwae had no authority to give up Yen to another, and
Tsze Che had no right to receive Yen from Tsze Kwae. Sup-
pose, for instance, you should, without informing the king, give
your office and salary to an officer whom you loved, and he
without receiving the king's command should accept of them
from you, how would this do? Yet what difference would there
be between that case and this ? *

The people of Tse conquered Yen and some one asked Men-
cius whether he advised them to it, he replied, that he did not.

» The country and people of Yed were received from the Emperor from 'quot;j'»™

Princes inherited them, hence, Tse Kwae in takmg upon himself to give the.ii to
.nfomin.. the Bmpero;, acted a most irregular part, and Tse Che m accepting the throne with-
out quot;mperial orders, violated every principle of order, and therefore deserveS to be dethrooeii.

Ching Tung (said he) asked me whether Yen ought to be sub-
dued, and I answered that it ought ; on which he went and
invaded it. Had he asked me who ought to subdue it, then I
would have said, a divine messenger ought to invade it. Sup-
pose any one should ask me whether a murderer ought to be put
to death, I shouUl answer that he ought. If he farther asked,
who ought to put him to death ; then I would reply, the sheriff
ought to put him to death. In this case why should I have ad-
vised Yen to invade Yen ! *

The people of Yen rebelled, and the king said, I am very much
ashamed to see Mencius. Chin Kea said, let not yoar majesty
be troubled ; whether was Chow Kung or you the more virtuous,
and which is the more wise? The king exclaimed, what do you
say! Chow Kung said, the other, set Kwan Shuh over Yin (i. e.
the son of Chow ) and Kwan S'l.di rebelled with Yin. Now, if
he (Chow Kun:?) knew that this would be the case and yet ap-
pointed him, he was deficient in virtue. If he did not know, and yet
sent him, he showed a want of wisdom. Heuce, Chow Kung was
not both completely virtuous and completely ivise, how much
less can your majesty be so! I beg leave to wait on him (Men-
cius) and explain this. He waited on Mencius, and said, what
kind of man was Chow Kuag ? An ancient sage. Did he send
Kwan Shuh to oversee Yin, and did he unite with Yin in his re-
bellion ? Yes. Did Chow Kung know, that he would rebel and
yet send him ? He did not know. Then the sage likewise errs.
Chow Kung was younger brother, Kwan Shuh was elder bro-
ther, was not the error of Chow Kung reasonable ! f

• Intimating (liat the government of Tse, the invading OOTntrv, was as bad as that of Yen
llie mvaded nation, aad hence had no authority whatever to attack it.

t When Woo Wang conquered the tyrant Chow, and ascended his throne, he 'set Woo
loolV™ T quot;'■''''.V-'quot;^quot;»ndWoo Kang brother of .Kwan Shuh, was sent to
Kinbsp;'«'quot;ements. When Woo Wang died and during the time that his

Kwin «1 ^wquot;nbsp;quot;„quot;ther acted for Ching Wang, 6««ces,ov to Woo Wan-

Moreover, the ancients of superior rank when they erred,
reformed, but those of the prssent day, when they err, follow up
their errors. The errors of ancient superior men, resembled the
eclipses of the sun aad moon; all the people saw them, and all
the people looked with expectation for their reformation, but
why do those of modern times indulge their errors and attempt
to excuse them!

10. Mencius resigned his office and returned home. The
king waited on Msncius, and said, formerly I wished to see you,
SirJ and could not obtain my wish. When I had you to
sit by my side, the whole court w-as highly dehghted, now that
you leave me (or rather reject me) and return, I know not when
I my again see you. Mencius replied, I dare not speak decisively,
but I really wish to see you again. *

0x1 another day, the king said to She Tsze, I wish to keep
Mencius in the m ddle of the country, and to allow him ten
thousand measures of rice to maintain his students, in order
that all the great officers, and the people may have an example
which they may reverence. Will you not speak to him for me t
She Tsze employed Chin Tsze to inform Mencius. Chin Tsze
conveyed the wishes of the king to Mencius in the words of She
Tsze. Mencius replied, yes, indeed ! Did not She Tsze know that
I would not rem iiti! If I had coveted riches, how should I have
refused one hundred thousand, and now accept ten thousand !

Ke Sun exclaimed, Tsze Shuh E was an extraordinary man,
he first pushed hhnself into office, and when they would not
employ hira, he pushed h-s son into the office ofking, (one of ths
highest). Who does not love riches, but he alone was the quot;Lung
Kwanquot; among those who seek riches ! f

* When Mencias was in Tse, althoagh he had no fixe'l salary, he held an office, bat Bndinj
that his principles were not adopted nor reduced to practice, he resigned his oihcie.

t Lung Kwan, was a sort of moand raised ia the market places, on which a fellow stood
who monopolised all tbe profits pf the market.

In ancient times, in the markets where they bartered their
goads, there was an officer appointed to keep order. At
last soma maaa fellow got up on an elevated spot that he
might see all around him, and take in all the profits of the
market. All men deemed him a msan fellow, and a tax was
laid upon his gain. It was from the conduct of this scamp that
the tax on merchandize took its rise. *

11.nbsp;When Mencius left Tse, he lodged one night in Chow. Some
one wishing to retain him oc behalf of the king, sat down by his
side and conversed with him, to whom he made no reply, but
leaned on his chair and slept. The stranger was displeased
and said, I prepared myself, waited one night and then presum-
ed to speak to you. Sir, and lo you have slept and have not lis-
tened ! I beg leave to see you no more. Mencius replied, sit down
till I explain matters. Formerly, if Mah, Prince of Loo, had not
sent a man to wait upon Tsze Sze, he could not have retained
him. If See L?w, ani Shin Seang had no person of worth sitting
by the side of Prince Muh he could not retain them.

Tou Sir, are vexed about a superior man (i. e. me) and yet
you have not treated me as Sze Tsze. Have you cut off the
superior man, or has he cut quot;you off? f

12.nbsp;When Mencius left Tse, Yin Sze said to some one, if he
did not know that the king could not act like Tang and Woo,
he is not very intelligent. If h3 did know this, and yet came
here, it must have been from a wish to get into favor. He came
one thousand L?, and tho' ha found that he could not act

• Iq ancient limes an offi^ar was set over the markets to keep ordar, bit n'i tax wa»
levied on bnying and selling, till this low spirited fellow began to monopolise ih3 profits.

t Meaning that the Prince of Tse did not send this gent'ensan, b it thit he tiok npoi him»
»elf to come in a private manner. Which mode of procedure was not lite the maaier ia whiofe
muh, Pruce of Loo, detained Sze Tsze and was in fact treatiag Meaoia» with disrespeot.

he rsmained three days, and then went out to Chow. Why such
lingering! I do not like this.

Kaou Tse informed Mencius. He replied, how can Yin Sze
know me! To come one thousand miles, and wait upon the
king, was what I wished to do. Not to agree with him and de-
part, how could that be my wish ! This was force. * That I
should remain three nights and then go out to Chow, seems to
me to be quick. Perhaps his majesty may changc, then he will
call me back (or the king might have reformed and have called
me back). Now, having gone out to Chow, and the Prince not
having called me back, I then became fully determined to re-
turn ; but although this was the case, why should I abandon the
king? His majesty is capable'of acting well. Would he employ
me, why should only the people of Tse be made happy ? The
whole Empire would obtain peace and happiness. Perhaps his
majesty may reform. I daily hope he will.

Why should I imitate a little minded man, who when he re-
proves bis Prince and he does not listen, breaks out into a vio-
lent passion and with all his strength runs a whole day and then
stops. Yin Sze hearing of this, said, I am truly a little man.

13. When Mencius left Tse, w^ile on the way, Chung Yu
said to him, you appear uneasy. Sir. I have heard you say, that
the superior man neither grumbles with heaven, nor blames
men. To which he replied, that was one time, and this is another.
In the course of each five hundred years, a famous sovereign
should arise, and in that time there should be aman of renown, f
Since the rise ofthe house of Chow, to the present day, more

O tin waited on the king because he wished to put in practice his political principles and
do his dutv in the service of his countrj. But wfien lie discovered that this object oould .ot
bo efiected at present, he bad no other choice but that ot leaving.

Men of renown refer to men whose names roust be handed down to future ages ; and who by
thek taleLs and virtue have assisted in promotins good jovernment m their country.

than «even hundred years have elapsed. Calculate and you will
see it is past the time. Examine the state of the times and yott
will see that the thing may (or ought to) be. ¹

Heaven, it seems, does not wish to give tranquility and good
order to the Empire. If it were to be done in this age, then
seeing I am rejected who is there besides? Why should I notquot;
be uneasy !

14. When Mencius left Tse, Kung Sun Chow asked him
whether it were the principles of the ancients to hold an office,
without receiving salary ? He replied, that it was not. When in
Tsung.(said he) I had an interview with the king, after I retired
I felt disposed to depart. This determination I did not wish to
change, aud therefore did not accept of salary. At that time,
there was war, so that I could not ask leave to depart. My
long stay in Tse was not what I wished.

1. When Wan of Tang Avas SheTsze (i. c. heir to the throne)
in going to Tsoo he passed through Sung and had an interview
with Mencius. Mencius talking to him of man's nature being
virtuous, could not but praise Yaou and Shun (or name them as

* Mencius, reflecting that the period was past, when according to the conrse of things, a
Great Monarch and a renoiined prime minister ought to have appeared, and that he was the ou-
man then living capable of being such a prime minister, felt deeply grieved that none of the
Princes would adopt and put in practice his principles and thus become Emperor. * *

From Yaou and Shun to Tang, and from Tang to Wan and Woo, there were severally
five hundred years and odds, between the birfli of these great sages.

1nbsp; * The sage did not manifest that modesty in this case, which we naturally look for in «
truly great man, especially m one who is held up to all succeeding ages as an example of
»•rfect virtue.

proofs ofhis doctrine). When She Tsze returned, he again wait-
ed upon Mencius. Mencius said, do you doubt my words? Vir-
tue is one only (or all men are, originally, equally virtuous).

Ching Kaen conversing with King? Prince of Tse said, they
(i. e. sages) are men and so am I; why should be afraid of them?
Yen Yuen said, who was Shun and who am I! If I wish I may
equal him.

At present, if the country of Tang had its length curtailed
and its breadth augmented, it might be a virtuous country of 50
Le. The Shoo King says, quot; If medecine do not confuse one by

2. When Ting, Prince of Tang died. She Tsze (the heir) said
to Jen Yew, I shall never forget what Mencius formerly said
to me when in Sung. At present I am unfortunate. I have a
great work to perform, I wish first to send you to inquire of
Mencius and then I may perform this work, f

Jen Yew went to Tsow, and asked the opinion of Mencius.
Mencius said, is not this good ! In burying parents, we should
do our utmost. Tsang Tsze said, while living to serve them
with propriety, when they die to bury them propriety, and af-
terwards to sacrifice to them with propriety, may be called fili-
al piety. I have not learned the ceremonies observed by the
Princes of states, but I have heard that to mourn for three
years, to wear coarse garments, without hems and to eat coarse
food, are what have been observed during three dynasties, by
all classes from the E nperor down to the lowest of the people.

* Chow Kuno-wa-i the son of Wan Wang and imbibed his princip'es, hence he was accustom-
ed to say that \^an Wang was his teacher, but Kung Ming B considering that all men wer.
fcy nature alike yirtuous. and that they might be so b/ practice if they chose, used to reoiU
4be words of Chow Kung as equally applicable to hunself.
t Prince Ting was the father of Prinoe Wan (here st led She Ssze). Jea Yew nu She Tsi«'«
iater. A great work, means a great burial and sacrifieial ceremony.

Jen Yew returned and delivtrsi his report, and three yeara
mourning were fixed upon. Tae old ministers of the same fa-
mily ntme with him, ani all the officers objected, saying that,
quot; The Princes of Lao, the country of our ancestors, did not thus
act; nor has any of our own former Princes done so; nor should
any change be ra ide when you. Sir, have succeeded to tha
■ throne.quot; For, Che in speaking of burial and sacri.ficial rites says,
quot; We ought to imitate our ancestors; meaning that, we have re-
ceived tha rules for thsse from our fathers.quot; * He said to Jea
Yew, formerly, I did not study, but delighted in horsemanship
and sword exercise; hence, the aged ministers and all the officers
deem me uniit for my station (or for this work), I am afraid that
vre shall not be able to accomplish this great work aright. Will
you. Sir, once more ask the ophiion of Mencius? Jen Yew went
again to Tjow and inquired of Mencius. Mencius replied, yes,
he is right. He ought not to blame others. Confucius says^
when the Sovereign died, basinass was transacted in the office
of the Prime minister. The Prince drunk gruel and his faca
wasde-p blaaic (.vitii grbf). W-na ha cama to the seat of
mourning, he wept bitterly, so that not one of the officers, great
or small, darad not to manifest grisf. He led them. What superior»
iove, inferiors will most carefully attend to. The virtue of the
superior man resembles the wind, that of the mean man, the grass.
Tae grass mast yield to the win J, it truly depends on She Tsze.

Jen Yew returned and gave his report. She Tsze said, true!
It really depends on me. For five moons, he lived in a grass
boase and gave no com.mands: all the officers said he knows

I * rojal families of Loo ani Tang were botli descended from Wa!gt; Wang; bnt they hail
oth' «.ostotn of mourning three yeirs ;br the dead which was observed by Chow Kung, and
'.ner ancient worthies. Heioe, thsir ign gt;rant censure of this promising young Prince, who
»shed to pat in practice the doctriass of tlie aacieat sages on this paiat.

t This refers to what Confucius said coacerniug the anci nt rites. In ancient times, tha
quot;coessor to his fatiier's throne took no charge of governmeut a fairs for the space of three year»,
ut dwelt in retirement all that time,—wore mean clothes, and fed on coarse fare ; whil« th*
quot;ourt was held and business transacted ia the oiSce of the Priias Minister.

propriety. When the funeral took place, people from all quar-
ters came to behold it. He wore the appearance of deep grief,
and shed tears in abundance. Those who came to condole were

8. Prince Wan of Tang asked about the right mode of rul-
ing a nation. Mencius replied, impede not the proper business
of the people. The She King says, quot; In the day time gather reeds,
at night weave them; make haste and get your houses in good
repair. The time comes, when you must sow your grain.quot;

The way of the people is this,—if they have constant supplies,
their minds are steady; but, if they hare not constant supplies,
their minds are unsteady. If their minds are unsettled, they will
break out into the most licentious conduct, and go to all lengths.
When they are thus plunged into crime, and then visited with
punishment, it is taking them in the net. Can a benevolent
Prince thus entrap his people !

Therefore a virtuous Prince will be grave, economical and
polite to those below him, and observe a proper rule in taxing
his subjects.

Yang Hoo said, he who seeks riches will not bs benevolent,
and he who is benevolent will not be rich.

In the Hea Dynasty, one man received fifty acres, and
paid a tax. Daring the Yin Dyiasty, each farmer had seven-
ty acres and the tsoo was practised. The people during tha

* It was K rale that when a Prinoe died he was bnried five months after his decease. In

fectly natural to human beings and unless where the dispositions are depraved to the last
degree, will be exemplified by all. Hence, when this young Friuce heard the daotrines
of the sage, about the perfection of human nature in its original state, he instantly began t»

1nbsp; * It is certain that a mind under the influence of virtuous principles, will feel deeply sor-
ry for the loss of revered andjeloved parents, but how is it possible for a truly virtuous mind
to maniliigt it's veneration for deceased parents, by that Itind of warship and- adoratioii, wUiuk
«vary truly enlightened man kuows, belong, ta the supreme being alone I

Chow Dynasty, had one hundred acres each and they used Chih.
In reahty all took one tenth. Chih means equal. Two means to
borrow.

Lung Tsze said, there is no better mode of regulating the lands
than the Tsoo and none worse than the Kimj. By Ae Kung
system, the average of several years' produce is taken, and a
tax fixed according to that average. Now, in years of abun-
dance, although a large quantity be taken as a tax, there is no
hardship in it. Hence the fixed rate is small (in such cases).
But in bad years, when they cultivate the fields and the pro-
duce is deficient, by taking the full (or fixed) amount he who
should be father and mother of the people, enrages them.
They labor hard the whole year aad cannot get enough to nour-
ish their fathers and mothers, but are obliged to borrow on in-
terest in order to make up their taxes, so that old and young are
turned into the ditches. How could the father and mother of
his people act thus ! *

Now, Tang really observes the hereditary salary system.
The She King says, quot; Let the -rain descend first on our public
and then on our private fields.quot; But it is only when the Tsoo
is pursued that there are public fields. From this we may learn
that even in Chow the Tsoo system existed.

Institute the Seang, the Seu, the Heo andtheHeaou, in order
to instruct the people. The Seang was intended to nourish the
aged,—the Heaou to instruct the young and the Seu to practise

the reLn o'f th H f N quot;nbsp;lt;quot;gt; husbandry: This system prevailed during

Ar.orZ I I- quot;quot;u quot;nbsp;'he worst plan of taKation. Tsoo means to assist,

acre^w! V 'nbsp;''' and thirty mow (or
Vernl . f .r*'quot;.''quot;''of these was set apart for the use of go-

temquot;^» r quot;nbsp;Iquot; quot;'gt;quot;'lt;' Pquot;ts of the Empire this sys?

Sdltl^n f ° government held for the purpose of building houses upon for the ao-

»nTt:dnbsp;nfquot;nbsp;quot;hiefly prevailed during the ChSw Dynasty, eight fS-mers

quot;«oe, gave one tenth as a tax aud divided the remainder equally amongst themselves.

them in archery. In the Hea Dynasty, they were called, Heaou
in the Yin, Seu and in the Cliow, Seang. The education of the
three Dynasties were the same. The intention of all was to il-
lustrate clearly the human relations. When the great relations
of human life are clearly illustrated by superiors, then inferiors
will live in harmony. *

When a true sovereign arises he will take his pattern of go-
verment from you ; thus you will be the tutor of a good king, f
Tae She King says, Chow although long a Province has
n=!wly received the divine decree.quot; J This speaks of Wan Wang.
I.quot; you. Sir, act vigorously, you also will renovate your kingdom.

He (Prince of Tling) sent Peih Chen to ask Mencius about
dividing the land according to the Tsing plan. Mencius replied,
your king is about to practise benevolent government and has
chosen you, Sir, to send on this mission, yqu must exert your-
self. Now, benevolent government must commence by a proper
division of the lands. If the land marks are not correct, the
ground will not be equal, nor will the salaries be fair. Hence,
tyrannical Princes and avaricious ministers will neglect the
proper division of the lands. When once the land marks are
properly regulated, then you may sit down at your ease to di-
vide the fields, and regulate the salaries.

Although the soft, loamy country of Tang is of small extent,
yet it still requires learned men and rustics. Were there no
learned men, there would be none to govern the rustics, and
were there no rustics, there would be none to support the learned.

• Mencius considered that the custom of affording salaries to the descendants of government
orticers anJ the Tsoo system were the root of good government and onght airways to go toge-
ther; hence, observe 1 that the former was attended to by the government of Tang, but not the
latt .r; wishing tbe king to unite the two, and thus revive the good old way.

t Intimating that the country of Tang being very small it could sc^cely be expected, that
the Prince ot it could by bis peop'e raise himself to the throne of the Empire, but at the same
time e icourao-mg him with the hooe that his excellent example might be copied by some
other Prinoe of a more extensive country, who by doing so might rise to tbe Imperial seat.and
give peace and happiness to the whole realm.

t That is the Prince of Chow was appointed by heaven to ascend the Imperial seat on M-
count of his eminent virtue and talents.

la the outside of the city suburbs they observed the Tsoo
plan, and took one ninth as a tax. Wi** i the suburbs one tenth
of the produce of one's own field was giveafas a tax, *

Froai the highest officer of state downwards, each had an en-
tailed field of fifty acres, f A young man received a field of
twenty five acres.

In burying the dead, or removing one's dwelling place, they
left not the district. The district fields were divided into Tsings,
the people held friendly intercourse and mutually protected each
other. Thus the inhabitants lived in bar nony.

The fields thus regulated and divided into Tsings. E ich Tiing
contained nine hundred acres: the centre field was pubhc pro-
perty. Each of the eigat families h id a fi3ld of oa3 h iadrad
acres and all uaited in cultivating the public field. Wiien the
public work was finished, thsa they prasu.ned to do thair own
work. Taus the country paopb were distinguished (from their
betters).

These are the great outlines of tha system ; to soften aad fit
it to circumstances depends upon your Prince and you Sir. ^

4. Heu Hingtaking the woids of Shin Nung|| came from Tsoo to
Tang and stepping up to the door of Prince Wan said, I am a

Ne»r the oitj, the popalation being thick it was clifBonlt, if not impossiVe to put in prac-
quot;Oe the Tsoo plan, hence they paid the tenth part of the produce of their private farm? as a tax
or rent.

t These fields were given to government oTisers with the intention that he produce should
o® offered in sacrifice to their ancestors, hence, as every man whatever be his rank, ought to
•erve his ancestors with equal respect, no dift'erence was marie in the besto v.ng o ' t lese fields
between superior an.l inferior officers. These Bel ls were given to servants of government,
over and above their regular salaries, by way of liberal treagt;me»rroT the leaned.

t If a man had in his family, a vo-mger brother above siKteen, who had not arrived at the
years of manhood, twenty five acres were given to him, thus ((he rustics were treated liberally.

I Intimating that wliile cirsainstiuces m.{bt reuler it prT(er to diviate a little, fro.n the
«etter of those regulations laid down by the holy kings of antiquity, their spirit and intentiOQ
quot;nght never to be departed from.

J An ancient Emperor, the first or second after Fuh He. He is said to have been the first,
*ho taught the people the art of husbandry, and on that account is worshipped at the present
He died 3114 before Christ.

man come from a distance, who hearing that your majesty ex-
cercises benevolent gc^w nment wishes to have a shop from you
and to become ono^f your subjects. Prince Wan granted his
request. He had sofhe twenty or thirty followers, all of whom
wore coarse clothes, and made shoes and wove mats for a live-
lihood.

The disciple of Chin Leang, Chin Seang with his brother
Sin, took their instruments of husbandry on their back and left
Sung for Tang, saying quot; We have heard that your majesty (of
Tang) practices the system of government taught by the sages,
and are a sage. We wish to become the sage's subjects.quot;

When Chin Seang saw Heu Hing he was greatly delighted and
laid aside entirely what he had formerly learned and imitated
him. Chin Seang having waited upon Mencius said to him,
speaking the words of Heu Hing, the Prince of Tang really
wishes to be a virtuous Prince, but he has not heard the doctrine
of good government. * A truly virtuous Prince will plough along
with his people and while he rules will cook his own food. Tang
has its royal granaries and treasuries while the people are op-
pressed in order to make the ruler easy and comfortable. How
can this be deemed virtue !
Mencius replied, does Heu Tsze sow the grain which he eats?

Yes. Does Heu Tsze weave cloth and then wear it? No.
Heu Tsze wears coarse hair cloth. Does Heu Tsze wear a cap?
Yes. What sort of cap ? A coarse cap. Does he make it himself?
No He gives grain in exchange for it. Why does he not make
it himself? It would be injurious to his farming. Does Heu

in tilling his farm? Yes. Does he make them himself? No.
He gives grain in barter for them.

* Darkly insmaatiag that he was unacquainted with the principles of the diriie husbandma»
quot; Shin Nung.quot;

Exchanging grain for these tools dóes no injury to the potter,
and how can the potter's exchanging these implements for grain
bear hard upon the husbandman ? Why does not Heu Tsze
act the potter, and take every thing from his own shop which
he wants to use ? Why should he be in the confused bustle, ex-
changing articles with the mechanics? Is Heu Tsze afraid of the
labor tliis would cause? The work of the mechanic and that of
the husbandman ought not to be united, replied the other. O then
(said Mencius) are the government of tbe Empire and the labor
of the husbandman the only employments that may be united?
There are the proper employments of men of superior rank, and
the appropriate labors of those in inferior stations. Were
every man to do all kinds of work, it would be necessary that
he should first make his implements, and then use them ; thus
all men would constantly crowd the roads. Hence, it has been
said (by the ancients) that some labor with their minds, and
some with bodily strength. Those who labor with their strength,
are ruled by men. Those who are governed by others, sup-
port (or feed) others. Those who govern others, are fed by others.
This is a general rule under the whole heavens. *

In the time of Yaou before the world was regulated, when a
mighty flood flowed on and deluged the whole earth,—when grass
and trees grew most luxuriantly,—and birds and beasts were
multitudinous,—when the five kinds of grain did not rise,—when
birds and beasts harassed men, and their traces were in the mid-
dle country, Yaou alone was grieved at this state of things.
He promoted Shun and difiquot;used good order. Shun sent Yih to

• Were there none in inferior stations, there would be none to support those who possess
education and rank, nnd were there none possessed ef education and r»k, then people in the
lower walks of life, would live in utter confusion. The mutual beneht whioii these difterent
classes derive from each other's labors, resembles the advantage ^yhlch results to the hus-
handman and the mechanic from the exchange of those articles which they respectively pro-
duce. Hence may be seen, that it is beneficial to the whole oommKaity, that those who go-
■»em others should be exempt from manual labor.

regulate the fire. Yih burnt the mountains and marshes, and the
animals fled into concealment. Yu opened nine channels—re-
moved the obstacles which chocked the rivers Tse and Ta, so
that they flowed into the sea, cleared the channels of Joo and
Han,—gave free vent to Hwae and Sze and they flowed into
Keang. Yu was eight years abroad (regulating the water)
and in that time passed his own door three times, without
entering. Suppose he had wished to till the fields, could he

How Tseih taught the psople to sow, plant and rear the
five different kinds of grain. When the grain was brought to
perfection the people were fed. Mea have by nature the prin-
ciples of rectitude in themselves, but, if they are fed, clothed,
and kept at ease, without being 'taught, they differ little from
the brutes. The holy man was grieved about this, and employed
Keth as an instructor i. e. appointed him to the office of Sze Too,
that he might teach them the duties of the human relations, viz
that father and son should bs affectionate. Prince ani minister
should be upright, that husband and wife should observe a pro-
per distinction,—that old and young should keep a just grada-
tion, and that friends should be faithful.

Fang Heun (i.e. Yaou) said, make them labor,—lead them,—
comfort them,—make them upright,—aid them,—wing them, and

• In the age of the flood, many people suffered, holy man successively arose, and gradnally
regulated things, but even in ihe time of ir'aon a prop« regulation had not been effected. * *

1nbsp; • The famous Yaou is said to have died 2230 years before Christ, or 220 Years before Nmh i
flood. Some have conjectured that tne Chinese deluge, and that recorded bv the sacred His-
torian refer to the same event. It does not appear, however, by the above account of the flood
that they mean to say that it was occasioned by an/ sudden outbreaking of the great deep, or
any extraordinary opening of the windows of heaven, but that from the creation of the world,
down to the time of Yaou, the earth had been overflowed with water, to an extent which was
highly detrimental to the frnits of the earth, and in other respects very injurio is to the humaa
species and that l?he Water was put into proper channels by human efforts. We do not mea
to say that these circu nstances are saflicient to lead to the certain conclusion that the Mosaic
flood must have been perfectly distinct from that of the Chinese, but we think thev deserv«
Jjie consideration of those who plead for the doctrine that Moses and the Chinese Historians
refer to the same event.

cause them to obtain their original rectitude, when they follow,
stimulate them to advance in virtue. Thus did the holy man feel
anxiety about his people. Had he leisure for husbandry think
you !

Yaou was grieved that he could not obtain a Shun, Shun was
vexed that he could not obtain a Yu and a Yaou Taou. * He
who is vexed about an hundred acres not being tilled, is a mere
farmer. To assist men with money is called quot; Hwuyquot; (hberality).
To instruct men i i what is good, is called quot; Chungquot; (fidehty).
To obtain men to govern the Empire is called quot;Jinquot; (benevolence,
or perfect virtue). Hence, to give away the Empire to another
is easy, but to obtain proper men to govern the Empire is diffi-
cult.

Confucius exclaimed, great was Yaou as a Prince! It is only
heaven that is great and only Yaou could imitate (or equal) it.
Vast and magnificent! The people could find no words suffici-
ent to praise him. As a Prince he was lofty and he viewed the
mere circumstance of having the throne of the Empire as nothing.
Did not Yaou and Shun employ their whole minds in governing
the Empire ? yet they did not plough the fields.

I have heard of tha people of Hea (China) renovating the bar-
barians, but I have not heard of the barbarians renovating the
Chinese. Chin Leang was born in Tsoo and being dehghted
with the doctrines of Chow Kung and Confucius went north
and in China studied the learning of the north, and excelled
in it. He was what is called a man of great talents and worth.
Tour brothers followed him some ten or twenty years, but when
their master died they turned their back upon him (or opposed
his doctrines).

When Confucius died, after his disciples had mourned for him
three years, they prepared to return home and on this occasion

* '9 they felt great anxiety for the good of the Empire, until once they ohtained these
worthy maa who «fterirards proved such eminent aud extensive blessings to the whole coai-

went in and bowed to Tsze Kung, and wept till they all lost
their voices, and then returned home. Tsze Kung erected a
shed at the tomb and remained three years longer, and then
returned home. Afterwards Tsze Hea, Tsze Yew, and Tsze
Chanlt;^, considering that Yew JS resembled the sage in appear-
ance Ld manner, wished to conduct themselves towards him
in the same manner as they did towards Confucius, and tried
to compel TsSng Tsze to this. Tsang Tsze said, this ought not
to be done; that which is washed in the Keang Nan and bleeched

I have heard of birds leaving the gloomy vale and removmg to
the lofty tree, but I have not heard that they descend from the

The Loo Tsung says beat the Jung Teih (barbarians) and cor-
rect the people of King Shoo, t Now since Chow Kung would
beat them, you. Sir, have not made a good change in learning
of them.

If men would follow the principles of Heu Tsze, then there
would not be two market prices, nor any deceit in the country,
so that if you sent a boy five cubits high to the market, no
one could impose upon him. Cloth of the same length would
be the same price, and hemp and all kinds of silk of the same

• The sage referred to the circumstance of the disciples of Confucius thus mourning for him
.nd thus relpectinj his very appearance and manner as presentmg a constrast 'he
which the ungrateful and deluded pnpils of Chm Leang acted. The mtent.on f /[»ze s
words was to shew his fellow disciples that Confucius conld not be equalled and that it was
hU supereminent virtue, not his outward resemblance, that was the proper object ot their re-
verence.

weight would be the same price. The same quantity of all kinds
of grain would be the same price, and shoes of the same size
would be the same price. Mencius replied, things are naturally
unequal in value. They differ one, five, ten, one thousand and
ten thousand fold. If you. Sir, make them all alike, you will
introduce confusion into the Empire. For instance, if the price
of small shoes were the same as that of large shoes, who would
make large shoes 1 To follow the levelling system of Heu Tsze
would lead to deception. How could it lead to the regulation of
the Empire !

5. E Che, of the sect of Mih, employed Seu Pe to ask an in-
terview with Mencius. Mencius replied, I really wish to see
him, but at present I am unwell. Wait till I get better and
I will pay him a visit; it is not necessary that he should coma
here. At another time, he again begged to see Mancius. Men-
cius said, I can now see him, but, if I do not deal uprightly with
him, oar doctrines will not be clearly exhibited. I will therefore
correct him, (or tell him his errors plainly). I have heard that
E Tsze is a disciple of MTh. Now, the sect of Mth, in conduct-
ing their funeral ceremonies, consider plainness and narrow-
ness proper. If E Tsze thinks of changing the world, why should
he consider his own principles wrong and not honor them? But
E Tsz3 buried his parents in a handsome manner: hence, he
served them in a manner which he considers mean (or disres-
pectful). *

Seu Tsze told this to E Tsze. E Tsze replied, this is also the
doctrine of the Joo, (or learned) sect. The ancients said, quot;Pre-
serve the people as you would your little child.quot; What do these
words mean ? I consider that there should be no difference in
our love of mea, but that in order of time it should be first ma-
nifested to our parents. Jen Tsze told these words to Mencius.

Mencius replied, does E Tsze belieye that he ought to love the
child oiquot; his neighbour the same as Ms brother's ^on. T.ie pasr
sage which he has quoted merely signifies that a little child's fallr
ing into a well is not its fault. * Heaven produces things from
one root, but according to E Tsze they have two roots.

In high antiquity they did not bury their relatives, When
their relatives, or parents, died they threw them into the ditches,
Afterwards, when passing by, they saw the wolves and worms
preying upon the corpsas. Tae perspiration caipe out on
their foreheads,—they looked askance and could not bear to
see them. Ta;^y rstaraad, brrigit bisksts and spades, and
covered tho dead, Their covering of them was right. Thus there
is a principle in nature which leads men (good and lihal children)
to bury their parents, f

Seu Tsze reported this to E Tsze, who iBstantly adopted the
principle (or recognized it as just,

1. Chin Tae said, not to wait on the Princes is right, but
to do so seems but a small thing, If you would once wait upoq
them, ths greatest .advantage that might result from it, would
be, that thsy would ba lei to rule according to tha ancient royal
lais, anl t;i3laMtcoii3agt;Ti3ac3 vyo ilJ ba, th it thay woald be
induaed to i ult Its tho^e ty'ao have rulal by foraa, Taa book
Çhe says, Bend oae cubit to straighten eight.quot; Thus it

oau^h.. eadeavore} t, «t of V referring tq th3 ^ar Is of the Kaa; Kroi. f:» the^anj
in-of these worts is, th?t a liule eh.M tamMes n:o a wall . .s notnbsp;»^hi {d

the ault of igao/ant people when thay violate the laws ; aql that oa this groanl they should
botl( be treitèi with e juil tenderness.

t Fro u thii the eusto n of baryiag tofc its rise. If. then, it be
tljiajs tq oofer oar d«ii, it oauaat be Uqw^iti tliiM to do it iq a sbaijby Bjaaaer,

appears you might do it, (i. e. visit the Princes). Mencius re-
plied, formerly. King, Prince of Tse, when going out to hunt,
called the officers who had the charge of the game parks, by the
Tsing flag; on which account they did not answer the call. *
The king wished to put them to death. A determined scholar
(said Confucius), forgets not that he may be cast into a ditch, and
a hero forgets not that he may loose his head. Why did Confu-
cius thus praise them ? Was it not because they did not answer
the wrong signal? Why then should I go uncalled? Besides, thus
bending one cubit to straighten eight, is done from again seeking
spirit; but once indulge this spirit, and it will seem right to bend
eight cubits in order to make one straight.

In former days, Chaou Keen Tsze sent Wang Leang to drive
the hunting chariot of his favorite servant He. They were out
the whole day without killing any game. On his return, he said
he is the worst charioteer under heaven. Some one having informed
Wang Leang of this, he begged to go out again with him, and
after much entreaty he prevailed upon him to go. In one morn-
i ig they caught ten birds. When they returned, he reported
that he (Wang Leang) was the best charioteer under heaven.
Keen Tsze said, I will always send him with you lo drive your
chariot. This was told to Wang Leang. Wang Leang said, I
will not do it. When I drove according to the proper rule, iu
one whole day, we did not kill any game ; but when I violated
that rule, in one morning we caught ten birds. The She King
says, quot; Let the driver keep his course, let the archer hit the
mark.quot; I am not accustomed to ride with mean fellows. I there-
fore beg to be excused.

• The Tsiiiz was the flag by which the Ta Foo oBsers were called out, bnt the Pe Kwan
(or leather cap) wss the signal by which the ofijers of the plea sure parks were summoned to
the chase.

Now, if the charioteer was ashamed to bend to the will of the
archer, although, by so doing, he might have taken hills of
animals, why should I bend my principles to follow another?
You are under a mistake. Sir, he who bends himself cannot
straighten others. *

2.nbsp;King Chun said, were not Kung Sun Ksen and Chang E
men of worth and valor? Once angry and all the Princes were
afraid, when calm all under heaven was at rest. Mencius re-
plied, how can they be considered great men? Have you
not studied the Le Ke. It is the father who caps the young
men, and the mother who manages the marriage of her daughters.
On this occasion, she accompanies her to the door, and cautions
her : quot;Saying married women ought to reverence their husbands,
and be careful not to otfend them and consider obedience to be
the right path.quot; These are the duties of wives and concubines, f

To dwell in the wide house of the world—to sit in the upright
seat of the world—to w alk in the great road of the world—if he
get into office to practise his principles with the people—if not to
practise them alone—not to become licentious by riches—not
to be moved by poverty—nor bent by martial awe, such a
person may be called a great man.

3.nbsp;Chow Seaou asked whether superior men of ancient times
wished to be in office? Mencius said, yes; ancient records
say that when Confucius was three months out of office, he seem-
ed vacant and at a loss. When he left a country he carried the
proper introductory presents along with him. Kung Ming E
says, that if the ancients were three months out of office they
condoled with each other.

» The ancients would rather, that their prinaiisles should bs adopted, than that thejr shoald

fo into or retire from office in an irregular manner. On this account neither Coufucius, nor
lencius s icceeded in bringing their principles into practice.

f Meaning that these two mnn bj ttattery and orutching stole their power and thna acted as
wives or concubines ought to do.

4. Pang Kang asked, saying, is it not extravagant fo be
followed by some tens of carriages, and some hundreds of
men, and to be supported by Princes of states? Menci-
us replied, unless it accord with justice a single bamboo or buck-
et of food ought not to be received from others ; but .since it ac-
corded with justice I do not think it w^as extravagant in Shun to
accept of the Empire from Yaou. Do you. Sir? No ; I do not,
said the other; but it seems improper that a scholar should have
salary who is without merit.*

Mencius said, if. Sir, you do not interchange and barter, so as to
supply those who are deficient, then the husbandman will have
too much grain, and the women will have too much cloth. But,
if you make an exchange of labor, then cutters of wood and cart
Wrights will have support from you.

Now, suppose there is a man here, who within exemplifies fi-
lial piety, and without brotherly aflfection:—observes the princi-
ples of the former kings and hands them down for the instruction
of future ages, and yet does not obtain support from you. Why
should you honor cutters of wood and carriage wrights and at
the same time lightly esteem those who practise benevolence
and justice! f

But, the object of the mechanic, is to get a livelihood; is tha
also the object of the superior man, in practising right princi-
ples? Why do you. Sir, ask about his object ? If he do work
for you. Sir, he ought to have support from you. Do you. Sir,
reward him for his intention? Suppose then, that a man in or-
namenting the walls of your house, should destroy them; his
intention being to find support, would you give him wages or
not? No. Then, Sir, you do not reward aman for his intentions,
but for his merit.

quot; At that time Mencins, had soccesively paid his respects to the different Princes, wishing te
he employed and was followed by a great number of students snd carriages. Pan Kang was
doubtful whether such a retinue together with the suppert ieqtiired from the Princes was aot
rather extravagant.

t Meneins meant to teach Pang Kang that the advantages resulting from having the lite-
rati in the country, being of a moral nature and tending to establish the people in the know-
ledge and practice of right principles as well as to prevent the spread of lalee doctrines, were
fit greater than mere mechanics could boast of.

5. quot;Wan Chang, inquiring said. Sung is a small country, if at
present it should put in practice the governmeut of the ancient
kings, Tse and Tsoo would hate and invade it. What should be
donlj in this case 1 Mencius rephed, when Tang dwelt in P.j
he was neighbour to Ko, whose Prince acted irregularly and did
not sacrifice to ancestors. Tang sent a mess?n jfer to inquire
why he did not offer sacrifices. His reply was, that he had no
victims. Tang sent him oxen and sheep. K.quot;, Pla ate them and did
not offer them in sacrifice. Tang sent a messenger to ask why
he did not sacrifice. He replied, that he had no grain for that
purpose. Tang sent his people to till the fisl Is for them. Tae
old and young carried food to the laborers. K- Pih led out his
people and seized the wine and food which they carried. Taose
who would not give up what they carried, they slew. Tliey kill-
ed a little boy who was carrying rice and ilesh, and seized these.
This is what the Shoo King refers to when it says that quot;The peo-
ple of Ku were enemies to those who carried food to them.quot; *

He went on account of the murder of this boy and conqueret',
or punished them. All within the four seas said that he took
revenge in behalf of common men and women, and did not wish
to enrich himself by obtaining the Empire. Tang commenced
his conquering, (or chastising)'career in Kquot;. and subdued eleven
Provinces, and found not an enemy under heaven When ha
turned his face eastward, and conquered, the strangers of the
west grumbled, and when he went southward to subdue, the
nothera people complained, saying, why make us last? The peo-
ple looked for him with the same anxiety, that we look for
rain in the time of great drought- The people returned to the
markets without any interval, ror did any change take place
in the labors of the husbandman. He cut off the tyrannical
Princes and comforted the people. His coming, like the fall of

seasonable rain, made them glad. The Shoo King says, quot; Wait
till our Prince come ; he will not be cruel.quot;

There were some who did not submit to him (Woo Wang). He
went eastward, subdued them and gave peace to the people. The
people filled baskets with black and yellow silks, and went to
meet him, saying quot; Welcome! our Chow sovereign; we shall novT
be happy.quot; The officers put black and yellow silks in baskets,
and went out to meet the officers of Woo Wang; and the com-
mon people put food in buckets, and drink in bottles, and went
out to welcome his people. He saved the people out of the fire
and water and cut off those who oppressed them.

The TI She says, our Woo displayed his martial glory, en-
tered the border?, and cut off the tyrants. His conquering glory
Was brighter than that of Tang. Sung does not practise kingly
governm'ent. If he exemplified benevolent government all within
the four seas would lift up their heads and long for his approach.
Wishing him to be their Prince. Were this the case, although, Tse
and Tsoo be great, what occasion would there be to fear them? *

6. Mencius, conversing with Tsae Pah Shing, said, do you.
Sir, wish your Prince to govern well ? I will clearly explain
this matter to you, Suppose a Ta Foo of Tsoo wished his son
to learn the language of Tse, would he employ a Tse man to
instruct him, or would he employ a Tsoo man? A Tse man said
the other. But if you employ one Tse man to teach him, while
they are all Tsoo men who daily converse with him, although you
daily beat him, wishing him to learn the language of Tse, he will
not succeed. If you place him in Chwang Yuh for several
years, although you daily beat him wishing him to learn the lan-
guage of Tsoo you will not succeed, f

* Some of the oflinerj of Chow assistet him to tyrannise orer the people, and did notsnb-
quot;quot;it to i)is cpnquerer Woo Wang, hence the latter pnn.shed them and delivered the victims
Pf their oppression. His glorv in cutting off the monster Chow, an l rescuing the Empire from
tbe most cruel oiipression, was truly spendid. The Prince of Sung dij not in reality wish to
practise benevolent government, and was totally ruined by Tse.

t Tsae Pub Shing was a government officer of the Sung pountry, Chwang Yuh the n^lfr
ef a village jj) (be Tse country,nbsp;-nbsp;'

An officer of government loosing his situation is like a Princ»
loosing his throne. The Le Ke says, quot; The Princes ploughed
in order to prepare sacrificial grain. The Queen culti-
vated the silk worm, in order to make ready sacrificial
robes. If the victims were not prepared, nor the grain dress-
ed, nor the clothes in trim, they presumed not to sacrifice. But
if the scholar has no lands, he cannot sacrifice,r If the victims,
vessels and robes are not prepared, they presume not to offer
sacrifice nor to have feasts. Was it not then with reason that
they required to be condoled with?

But why did they carry introductory presents along with them,
when they went out of office? The scholar's being in office re-
sembles the husbandman's ploughing the fields. Why should
the farmer on leaving a place leave his farming implements be-
hind him? The Tsin country is a country where men of talent
and worth are employed, but I have not heard, that they
are so eager to get into office as this. Why have men of
worth such difficulty in getting into office? Mencius replied,
when a son is born his parents wish him married, when a daugh-
ter is born, they wish her wedded. This is the heart of father
and mother, and all men have it. But, if without waiting the
commands of father and mother, or the mediation of the go-be-
tween, the young pair should bore holes in the wall to peep at
each other, both their parents and the whole nation would
despise them. The ancients really wished to go into office, but
they scorned to do so in a disorderly manner. To go into office
not according to the proper mode, they viewed like boring holes
through the wall.

• It has been and is still the custom in China for the Emperor and high officers of state to
hold the plongh on the first day of the new year, to show how much importance they attach
to the coltiTation of the ground. The Emperess in ancient times was accdstomed to shew bw
ffisale Subjects an euunple of iudastry by rearing the silk worm with her own hand.

You, Sir, say that See Keu Chow is a virtuous scholar. Were
he placed in the Palace, and were all the others, whether old, or
young, high or low, who hve at court. See Kew Chows,
with whom could his majesty practise what is bad ? On the
other hand, were none of the courtiers, whether high, or low, old
or young. See Keu Chows, with whom could the king do what
is good ? What can one See Keu Chow do for the king of Sung
when left alone ?

7. K-iag S la Chow asked Mencius, why he did not visit
the tributary Princes? Mencius replied, the ancients, if they
were not in office, did not visit. *

Kvv in Ya Mah leapjJ over a wall to avoid it(33eln'? a Prince).
S e Law shut the door, and did not receive him, (the Prince).
These carried the matter too far. When such earnestness as
this is manifested, it is proper to see them, f

Tang Ho wished to see Confucius (i. e. to call him), but
hated doing what was rude. When a Ta Foo sends a present
to one of ths literati, if the latter ba not at home to receive it,
he mast go aa 1 pay his respects at the door of the giver. Yang
Ho spied oat when Confucius was from ho.me, and sent him
a fat piir, dressed. Confucius likewise found out when Yang Ho
was fro.m home, and went to pay his respects. In this case
Yang Ho was first in observing etiquette; how could Confucius
help going to visit him ? J

Tsing Tsze says, those who shrug up their shoulders and fore«
a flattering laugh, labor harder than the man who in summer

• The ancients who possessed learning and virtue, shewed the high value they put upon
themselves, by not pa/iag the first visit lo a Prince, under who n tbey did not hold an office.
If the Prince wanted their counsel it was his d ity to wait ou the n in person.

t Kwan Yu Muh lived in the reign of Wan Prince of Wei, and See Lew in the *ime of Muh
Prince of Loo. Waa and .gt;Ijb wished to see these t.vo gentle n^n, but they not beim- in their
»ervioe. were determiied not to see them. Bat thep were too stiff: because, these Princes

Eroved tbe sincerity of their wishes to have an interview, by coming in persoa and ouT-ht to
ave been granted this favor.nbsp;°

t .4lihough Yang Ho wished to send for the sage, yet he di-iU'ced the idea of doing what
was contrary to etiquet e ; hence, used a scheme whicli at once accorded with propriety, and
«t the samequot;time laid Confucius under an obligation of pa ing him a visit; bat the sage', not
wishing to have an interview with this gentlemen, took an opportunity of paying his respects
•nd returning bis thanks when the other was from home.nbsp;°

tills the fields Tsze Lao says, when speaking to a man with
whom you are not intimate, (or do not accord), look how he
blushes. I know not such people. Look at this and you will
see the mind of these gentlemen.

8.nbsp;Tae Ying said, I cannot just now put in practice the
Tsing system, nor abolish the market duties, but I will lighten
the dues a little, and next year abolish them. How will that
do? Mencius replied, this resembles a man who daily steals his
neighbour's fowls, and who upon any one saying to him, quot; this is
not the conduct of a superior man,quot; answers, I will take one less
every month till next year and then I will stop. If you know
that the thing is unjust, then give it over instantly, why wait ti.l
next year?

9.nbsp;Kung Too Tsze said, outside people say that you. Sir, are
fond of disputation. 1 presume to ask what is the cause of this?
Mencius replied, how should I be fond of disputation ? I cannot a-
void it. The w orld has existed for a long time and there has been
an alternate succession of order and confusion ever since the be-
ginning. Ia the time of Yaou the waters flowed not in their pro-
per courses, but inundated the middle country; which was in-
habited by serpents and dragons, and the people had no where
to rest. On the low grounds they dwelt in nests on the trees.
Those who lived on fhe heights made caves for themselves. The
Shoo King says, quot;The irregular water alarmed me.quot; The irregular
water, means the deluge of water. Yu was employed to cut chan-
nels for the water that it might flow into the sea; and to drive
the serpents and dragons into the marshes. The water was put
into the channels Keang Nang and Ho Hwae. Tiien the dan-
gers were removed to a distance, the birds and beasts which
injure man dispersed, and men lived on the even ground. *

After the death of Yaou and Shun, the principles of the sages
gradually decayed, a succession of tyrannical kings arose, who
pulled down the houses of the people, and turned them into
fishing ponds. The people had no place of rest. Their fields
were taken from them and converted into pleasure grounds, so
that they had neither food nor clothes:—false principles and
oppression prevailed : pleasure parks, fishing ponds and
marshes were numerous, and birds and beasts came near.
quot;When Chow came to the throne the confusion of the Empire
was still greater. Chow Kung assisted Woo Wang to cut off
Chow and conquer Yen. For three years they punished the
cruel Princes,—drove Fei Leen into an Island of the sea, and
there slew him,—cut oflquot; fifteen Provinces, and drove the tigers,
unicorns and elephants to a distance. * The empire rejoiced.
The Shoo King says, quot; Great and illustrious were the deeds of
Wan Wang and gloriously did Woo Wang continue them. We
their descendants are protected and enlightened by them and
know not want.quot;

The world degenerated again,—good principles dwindled away,
—false tenets and wicked conduct prevailed,—ministers killed
their Princes and sons their fathers.

Confucius got alarmed and composed the Chun Tsew, which
treats of Imperial afi'airs. Hence, Confucius says, « T^y who
would know me let them attend to the Chun Tsew, and let those
who blame me also attend to it.quot;

Holy kings did not arise and the Princes gave way to licenti-
ousness. The doctrines of Yang Choo, and MTh Teih filled the
empire. If the learning of the empire did not accord with Yan»-
it fell in with Mih. Yang taught that we should love ourselves'
only, hence we should have no Prince. Ascording to Mih we
should love all men alike: this is to have no father. They who have
neither father nor Prince, are mere brutes. Kung Ming E says

cL»'-' soy^rnoquot; and courtiers which Woo Wang thus punished, Msiited the tv,.„»
v-how ugt; his cruel and oppressive measures.nbsp;quot;»«swu tne tjrsat

when in the cook house there is plenty of fat meat,—in the sta-
ble abundance of fat horses, and people wear the aspect of hung-
er and the desarts are covered with those who have been starv-
ed to death ; this is leading on the brutes to eat men. If the
doctrines of Yang and Mih had not been stopt, the doctrines of
Confucius could not have been exhibited, and false principles
would have deceived the people, and choked the sources of be-
nevolence and justice. The sources of benevolence and justice
once filled up, the brutes would be led on to devour men.

On this account, I am afraid that the doctrines of the sage
sho-aM-he shut up, and wish to oppose the sects of Yang and
Mih, and put away licentious expressions and false principles,
that they may not prevail. If they rise in the mind, they injure
the conduct, if they injure the conduct, they will hurt the govern-
ment. When a sage rises again he will not alter ray words.

In former times, when Yu repressed the flood, the empire en-
joyed tranquihty and peace. When Chow Kung united the
western and northern barbarians (perhaps to China), then the
people enjoyed rest. When Confucius wrote the Chun Tsew,
rebellious, (or disorderly) ministers and their sons were afraid.

The She says, quot; Fight the foreigners and reform the people of
Shay.quot; Now I (Mencius) cannot but support the sages. Chow
Kuno- would have beat those who are for neither father nor
Prince. I also wish to rectify men's minds,—to stop depraved
talk,_oppose artful conduct, and drive away licentious conver-
sation, in order to second these three sages. Why do you say
that I love disputation? I cannot avoid it. He who can reason
down the sect of Yang and Mih is a disciple of the sages. *

» The three sau-esi referred to, are Ya, Chow Knng, and Coafus'ns. The dwtrines of Yang
and Mih, as thevquot;tended to lead men to a?,t as if Ihey had neither father nor Prince, were a»
inj;nious as the wild barbarians and savage beasts were dangerous, from this it followed that
whoever was able bv reasoning to confute -.hem allho' he might not possess intelligence and
virtue equal to the ancient sages, still he deserved to be considered their follower,

10. Kwang Chang exclaimed, was not Chin Chung Tsze a
moderate a scholar! When in Ling he was three days without
food, till his ear heard not, nor did his eye see. On the side
of the well there was a Le (a sort of plum) which the Tsaou
insect had more than half eaten; he crawled to it, attempt-
ed to eat it, and after three efforts, managed to swallow it, after
which his ear heard, and his eye saw.

Mencius replied, I must consider Chung Tsze as chief
among the scholars of Tsze, but, nevertheless, I cannot deem
him moderate. Were he to act up to his own principles, he
ought to become an earth worm ; then he might be considered
moderate. *

The worm above, eats dry earth, and below, drinks muddy
water, f Was the house which Chung Tsze lived in built by
Pih E (a sage) or by Taou Chih (a robber some say)? Was the
grain which he eat sown by P^h E, or by Taou Chih. This he
could not know. What injury can there be in that, said the
other ? He made shoes and his wife prepared hemp and gave
these in exchange for food.

Mencius rejoined, Chung Tsze belonged to the ministerial fa-
mily of Tse. His brother Tae had ten thousand Chung of salary.
He deemed his brother's salary unjust and would not eat of it.
He considered his brother's house unjust and would not live in it

He avoided his brother, left his mother, and dwelt in Woo
Ling. Having afterwards returned, it happened that some one
presented alive goose to his brother, on seeing which he gathered

riTnbsp;Chang considered that moderation was the beauty of a scholar, and that as Chin

^hung was born of a rich family, he manifested an extraordinary degree of moderation, bj
fetiring 10 Ling, and living three days without asking of any one. But, Itfencius, while ha
»'lowed him the highest place among the literati .f Tse, s'ill contended that as Chin Chung
quot;eld, that we should not be at all dependant on others, he could not on his own principles, ba
eonsidered moderat-, unless he became an earth worm.

t Meaning that the worm depends not upon men, either for food or house room, but as
J-hung Tsze maintained that we should not use any thing,which comes through the hands of
oad men, and yet dwelt iu houses built by men, and eat grain raised by men, he did Bot toU
quot;quot;w up his own principles.

Hp his brows, and said, why use that cackHng thing? On some
other day, his mother killed this same goose and gave it him
to eat. His brother happening to come in, said you are eating
the flesh ofthat cackling thing! on which he went out and spewed
out what he had eaten. What his mother gave him, he would not
eat; what his wife gave him, he eat. He would not dwell in his
brother's house, but resided in Woo Ling. How did he follow
up his own principles ! Had he become an earth worm, then
he would have acted up to his own tenets. *

* Of all that heaven produces, or earth nourishes, man is the greatest, and the most impor-
tant part of man's duty, is to maintain the human relations, bnt Chung Tsze violated theae.
How can he who does so be d«emed moderate !

1. Msncius said, that even the quick sight of Le Low and
the ingenuity of Kung Lun Tsze could not make things square and
round without the compass and square, nor could the bright
talent of the music master Kwang have formed the five notes,
had he not used the six rules, neither can the principles of Yaou
and Shun without the practice of benevolent government give
peace and tranquility to the empire. Suppose a man have a
benevolent heart and a benevolent character, if the people are not
benefited by his favor, he cannot be an example to future ages,
this is because he does rot put in practice the principles of the
former kings. Hence, it is said, that empty, (or dormant) virtue
is not sufficient for government, nor can dead laws reduce
themselves to practice. The She says, quot; He who neither errs, nor
forgets, is the man who accords with the ancient canons.quot; It
never has happened, that those who have followed the laws of
the former kings have erred. When the sages had to the ut-
most exerted the strength of their eyes, they used the compass,
the square, the measure and the line to make things square,
round, even, and straight. These are inexhaustible in their
tise. When they had exerted to the utmost the strength of
their ears they employed the six rules to render the five sounds
Porrect. The use of there is inexhaustible. When they had
ployed their minds to the utmost, they added compassionate
government, and benevolence covered the empire. ¹

1nbsp; The intention of this section is to shew, that all good goTernment must be formed on the
models laid down h ■ the ancient kings, and to reprove those who merely know and praise the
principles of these worthies, hut do not reduce them to practice in governing the people.

Hence, it is said, that those who wish to make a thing high,
ought to rear it on an eminence, and that those who wish to
make a thing deep should begin in the channel or marsh. * How
can those who in governing do not follow the first kings, be
said to be wise! Hence, it is only the benevolent who ought
to occupy a high situation. If a man who is destitute of be-
nevolence holds a high situation, he disseminates his vices a-
mong the multitude. When superiors have no principles by
which to regulate things, inferiors have no rules by which to re-
gulate themselves. When the Prince does not pay sincere re-
gard to the path of rectitude, his ministers will not respect the
laws. When superiors violate justice, inferiors break the laws.
It is mere good chance, if the nation be preserved in such cir-
cumstances. Hence, it is said; that the want of strong fortifica-
tions and numerous armies, are not the calamity of a city, nor
is the want of extensive territory and great riches injurious to a
nation, but when superiors know not propriety, and inferiors are
untaught, then rebellion and rapine will rise among the people,
and will be followed by speedy ruin. The She says, quot; Heaven is
about to overthfow (the house of Chow) be not delatory in sav-
ing it.quot; He who is unjust in the service of his Prince, destitute
of propriety in his daily conduct, and who speaks not accord-
ing to the principles of the former kings, is delatory and sluggish.

Hence, it is said, that he who exhorts his Prince to do what
is difficult, reverences him; he who explains the principles of vir-
tue and represses the hcentiousness of his Prince, may be called
respectful, but he who says, quot; my Prince is not able,quot; is called a
robber.

2. Mencius says, that the square and compass are the per-
fection of the square and round ; so is the sage the highest ex-
ample of the human relations. He who wishes to be a Prince,

• As men ought to avail themselves of local advantages in this manner, so those wh»
would govern well, must avail themselves of the principles established hy the royal sages of
high antiquity. If they do so, they will easily accomplish great things.

oaghttodotbs duties ofaPrincs, to the ut nost, and hs who
wishes to be a minister, ought to do the duties of a minister to
the utmost. He who does not serve his Prince as Shun served
Yaou, does not respect his Prince, and he who does not rule
his people as Yaou did,, robs them. Confucius says, there are
only two paths, virtue and vice. He who carries tyranny to the
highest pitch will be slain, and his throne will be lost (to his
posterity). He who does not go so far, will endanger his person
and diminish his territories. If once one get the name of being
dark and cruel, although he may have filial sons and grand-sons
they will not be able, for one hundred ages, to wipe of the stain
The She says, quot; The beacon for Yin is not distant; it is only in
the Hea Dynasty.quot; This is what I mean.

3.nbsp;Mencius says, three faxniiies gained the Empire by be-
nevolence, and lost it again by ths want of benevolence. * The
Provinces of the tributary Princes decay, or flourish, are pre-
served, or lost by ths sa ne means. If th.? E npsroris not benevo
ient, he cannot protect the four ssas. If the tributary Princes
are void of benevolence, they cannot protect the local deities.
If the high officers of state arc not benevolent, they cannot pro-
tect the Aac3storlal Temples, and if the hteriti and common
people are without benevolence, they cannot preserve their four
Members, (own persons).

The men of the present day hate death, and yet rejoice in vice ;
thus, they resemble those who hate drunkenness, and yet driak
violently.

4.nbsp;Mencius says, if you love others, and they do not shew
affection to you, examine your benevolence. If you rule men and
they prove disorderly, examine your wisdom. If you show res-

Her. ,Shang and Chow. Yu, Tang Wan «n^
Cvlu^nbsp;bjhenevolenoe.audKee.Chow.Yn «.d Le. loU iuf thewanttf

pect to others and they do not return it, examine your respect.*
Ifyou do not succeed according to your wishes, turnronnd up-
on yourself. Ifyou be correct in your own conduct, all under
heaven will follow you. The She says, quot; He whose mind always
accords with divine reason, seeks abundant bliss.quot;

5.nbsp;Mencius said, men are all in the habit of speaking of the
Empire and of the Provinces: Now, the foundation of the Empire
lies iu tna proviaces, the foundation of provinces in famiaes,
and the foundation of families in individuals.

6.nbsp;Mencius says, to govern is not difficult:—offend not the
ministerial families. What these high families desire, the whole
Province desires, and what whole Provinces desire, the whole
Empire desires:—when this is tas case, your virtue and instruc-
tion may fill the four seas, f

7.nbsp;Mencius says, when the Empire is virtuous, those of inferi-
or virtue will serve those of superior, and those of inferior ta-
lents will obey those of superior abilities:—but when the Empire
is not in the right path, the small must serve the great, and the
weak must serve the strong. These two things are fixed by
heaven. He who accords with the will of heaven, will be pre-
served, but he who disobeys it, must perish.

King, Prince of Tse said, to be neither able to command, nor
willing to obey, is to be cut off from men, and weeping gave hia
daughter in marriage to Woo.

At present, a small country imitates a large country, and yet
is ashamed to rcceive its mandates; this is just liks the scholar

• If I love others, anrl they do not love m?, I ought tn examine myself If st my benevo-
lence be not perf-^ct. In the same maimer I ought to act in reference to wisdom and re«.

''^t Wh»n the trih-Jtary Princes, mler the Cha.v famil?, were at war, each strngg'ing for the
Imoeriai throne, the high o'iisers oquot; state had lost tlie pa h of virtue, and bad assumed great
authority to themselves. iUoreover, the minis of the people had long deijende J on them, bene*
had their Fringes atta'mted to s ibd ie the ii by force tha / might have failed and brought mi-
sery on their ovn heads! Therefore, Jlencias advised them to go to the root of the evil, and by
virtuous personal conduct saidue the hearts of their miuisters ; assuring them that by so doing,
they would obtain the hearts of the whole e npire ; after which they might with ease diilus«
good education through the country, aad thus bring all the people under their gentle away.

who is ashamed to be commanded by his master. * If it (a small
country) be thus ashamed, its best coarse is to leara of Waa
quot;Wang. If Waa Wang were imitated, a large country in the
space of five years, and a small conatry in seven years would
give laws to the E apire (i. e. its Prince would ascend tha Im-
perial throne.)

The She King s:iys, quot; The descendants of Shang were more
than ten thousand. When Shang Te gave the decree, the
descsndaats of t'ao S lang family submitted to Chow, for the
divine decree docs not always rest ia oae. Ths able aad tabnted
men of Yin assisted at the sacriacss ia tje capital of Caow.
Confucius says, great numbers cannot withstand the benevolent.
Hence, if a Prince dalight in bsnsvoleace, hs will not havd an
enemy under heaven.

Now, if any one wishes to have no enemy under heaven, and
do3s not pr ictiss bsnavolen^a, hs r^ssn ibs a maa w lo oa tak-
ing hold of sonsthing hat, does not cojI his hi.id in w iter. Tne
She says, quot; Who handles any thinj hot withjut coaling his hand
in water.quot;

8. Mencius says, can the uabsa^vobat ba advised? They
sit at ease on ths brink of ruin, esteem thsir calamities profita-
ble, and rejoice in what proves their rain. If th3 uabsnevolent
would be reasoned with, how could their countries be lost, and
their families destroyed? Fomsrly, a boy sua?, quot;When the
streams of the Tsang Ling are clear, I will wash the strings of
my cap in them, and when they are m i Idy I will wash my feet
in them.quot; Confucius said, listen to this my children, (disciples).
quot;When clear hs was'-ied his cap strings, when muddy his feet.
Tais depended o.i ths water itself. Now, if a mia first lightly
estee-m himself, he will afterwards ba lightly estssmad by others.

* The descendants of the rcyal Honse of Shang were numerous, but were all completely
subdued by the emiaent virtue of Wan and Woo, so that they cheerfully submitted to the hoase
Of Chow.

If a facDily first destroy itself, it will afterwards be destroyed
by others; and if a nation first conquer itself, it will then be con-
quered by others. ¹ Ths Tae Kea says, the calamities which
heaven sends may be avoided, but the miseries which we bring
on ourselves we cannot live under.

9. Mencius said, Kee and Chow lost the E npire by having
lost the people, and they lost the people by loosing their afi'ec-
tions. There is a proper mode of obtaining the Empire. He who
obtains the people ; will obtain the Empire. There is a way of
obtaining the people, to obtain their atfections is the way to ob-
tain the people. There is a way by which you may get their
affections, that is to give and take what is pleasing to them, and
not to do that to them which they hate.

The return of the people to the benevolent, is like the down-
ward flawing of water, or hke the roamingof animals in the wide
wilderness. Taus it is the Til that drives the fish into the
deep waters, and the Chen that drives the birds into the thick
forest; and it was KS; and Chow, that drove the people to
Tang, and Woo. f Were there at present, a Prince under hea-
ven, who dehghted in virtue, all the tributary Princes would
drive the people to him, so that although he did not wish to be-
come Emperor, he could not avoid doing so.

At present he who wishes to become Emperor must resemble
the man who has a seven years sicknsss aad who seeks a three

• As it deoended entirely on the water being clear or m'ld Jy, wH-^'her it should be employ-
eltoan honWahle, or dishonorable purpose, so it depends oa ourselves, whether we are
respected or dishonored, whether we be happy or miserable. » *

Ta is an animal resembling a small dog. It live? in the water aad is said to eat fish. Chen
isUird of presr. As ravenous aniinais drive the fishes aad birds to their proper element lu
iLe manner did the ,n-,-.sters Kee and Cho«r, drive the whole people of the empire to the
benevolent Tang and Woo.

1nbsp; * Tlie Confician school seemed to know nothing of those absurl Ideas respecting the
vine decrees, wbich attributes all evil, moral and natural, to the supreme being, or the gods,
and which a^e so prevalent among eastern philosophers. Oa the contrary, they oaiformly.
and most unesnivocally maintam, that man is the alone author of his own guilt and misery.
At the same time they profess firm faith ia the divine decrees, aad m an overuliag Prondeaoe.

yeans caustic. If he do not continue to take it, he will never
get well. If his inclination be not bent towards benevolence,
to the end of life he will have sorrow and disgrace and in the
end ruin. ¹

The She says, quot; Who can practise virtue? They only assist
each other on the way to ruin.quot; This is what we mean.

10.nbsp;Mencius said, you cannot reason with the sslf-tyrant
nor act with the seif-cast-away. He who slanders propriety
and justice, is a self-tyrant, and he who cannot habituate him-
self to benevolence, nor walk in the paths of rectitude is a self-
cast-away. Benevolence is man's quiet habitation, and justice
his straight path. To have an empty, quiet house, and not to
dwell in it, to abandon ths straight path, and not to walk ia it,
how lamentable!

11.nbsp;Mencius says, right principles are near and men seek
them in something distant:—tbe practice of good principles is
easy, and men seek it in what is difficult. Would men love their
relatives, and honor their superiors, the world would have hap-
piness and peace.

12.nbsp;Mencius said, when those who occupy inferior situations
have not the confidence of their superiors, they cannot rule the
people. There is a right mode of getting the confidence of su-
periors :—those who are not believed by their friends, have not
the confidence of their superiors. There is a way by which you
may be trusted by your friends:—If in serving your parents you
do not please them, you will not be trusted by your friends.
There is a way of pleasing your parents If when you examine
yourself, you find that you are not sincere, then you cannot please
your parents. There is a way of obtaining personal sincerity:—
If you do not clearly understand the principles of virtue, you
lt;:annot be sincere (or perfect). Hence, perfection (or sincerity)
is the way of heaven, and to wish for perfection is the duty of

1nbsp; Intimating that the people had been ao long xocastomed to vice and the disease was s*
^epl; rooted in their frame, that he who wished te tenorat* tbem, most begin bj a loof
Vnrse of aecnmulating personal rirtne.

man. It has never been the case, that he who possessed
genuine virtue, in the highest degree, could not influence o-
thcrs, nor has it ever been the case, that he who was not in the
highest degree sincere conld influence others. ¹

13.nbsp;Mencius said, Plh E avoided Caow and dwelt on the
shores of the northern sea, when he heard that Wan Wang bad
arisen he exclaimed, quot; W hy saaaSd I njt ritura ? I asar that Sa
Piii (Wan Wans) nourishes the old in an excellent manner.quot; Tae
Kung concealed himself from Chow, and dwelt oa the shores of
the eastern sea, when he heard of the rise of Wan Wanij he said
quot; Why should I not return? I hear that Se Pth nourishes well the
old.quot; T iese two old men were the heads of all the age 1 persons in
the Empire, and when they went over it was the going over of
the fathers of the Empire. When the fathers wcr.t over, where
could the children go ? t Were there any of the tributary Princes
who would govern as Wan Wiihg did, in the space of sevea
years he would rule the Empire.

14.nbsp;Mencius said, Kew was first minister to Ks She, and
was unable to bring him back to the p ath of virtue, but doubled
his taxes. Confucius said, Kew is not a disciple of mine. My
little children, (students) you may drum him, and thus expose
his crimes. From this it may be seen, thiit when one's Prince,
docs not practise benevolent government, and yet he enriches
him: Such a man would have been rejected by Confucius, and
how much more those who violently fight for emolument.
• Those who wrangle and fight for territory, and fill the wastes
with dead bodies, and who fight for cities, so as to fill the cities
with dead bodies, may be said to lead on the earth to eat human
flesh. Death is not a sufficient punishment for such crimes.

•nbsp;That is he who possesses the highest degree ofquot; Sincerity * • will he confided in by his
snperiors, believed by his friends, and delighted in by h.s parents and relatives.

t These two were extiaordinary old n.en. Both in age and virtue they were the fathers or
the who;e empire.

1nbsp;nbsp;* The word fg^ Ching which we have here rendered sincerity, genuine virhie, and per-
fection, is definel bv Chinese moralists, fo be reality, without any mixture of guile, or false-
hood, or deceit. It is difficnlt to find any English term, which exactly corresponds to t^
Chinese word. Sincerity does not seem to express the meaning fully, and perteeUon seems to
do more than express it.

Hence those who delight in war, deserve the highest pun-
ishment,—those who stir up the Princes deserve the next degree
of punishment, and those who oppress the people cultivating
the wastes, in order to increase taeir lands, the nest.

15.nbsp;Me.acius says, nothing watches over the ijody equal to
the pupil ol' the eye. The pupil of the eye cannot conceal a man's
vices. When the breast is upright, the eye is bright, but when the
breast is not upright, the eye is confused. Listen to his words,
observe his eye; how can a man conccal himself?

16.nbsp;Mencius says, the respectful will not insult a man :—the
moderate will not plunder men. It is only ths insulting, plun-
dering Prince, who is afraid that msn will nat obey him. Hive
such respectfulness, and moderation. How can a sweet voice,
and smihng countenance be esteemed rasp3Ct and moderation?

17.nbsp;Shun Yu Kwan asked whether it accorded with etiquette
that mea and women in givingand receiving should not hand any
thing to each other? Mencius answered in the affirmative. Then
said the other, if my sister-in-law were drowning ought I to res-
cue her with my hand or not. He, (said Mencius) who would
not rescue a sister-in-law from drowning, is a wolf. That males
and females .should not hand a thing to each other, when giving
and receiving is proper: to rescue a sister-in-law from drowning
by fhe hand, is necessity caused by circumstances. Then said
Shun the Enpire is drowning, whydo'ntyou. Sir, save it. When
the Empire is drowning, save it by right principles, when a sister-
in-law is drowning, save her by the hand. Do you wish me to
save the Empire by my hand ? *

18.nbsp;Sun Woo asked, why superior men do not instruct their
own children? Men:;iu3 replied, it is not etpadient. Ho who
teaches miist teach right principles If he do so, and is not
obeyed, then he must be angry. Anger breeds animosity, and thus ,
alienates the aflTections. Then the son says, ray father teaches
me to be coj-rect and he himself is not correct. Thus the affec-
tions of father and son are alienated which is very bad.

• Shun Vu Kwan thonght that wben the empire was sinking into rain, a slight departare
«Vm the straight course mijht be joslified in order to save it, but Mencius held uo such opinioa.

The ancients exchanged their children, and educated them. *
Between father and son there should not be mutual reproof.
Where there is mutual reproof, ahenatjon takes place, than
which nothing is more unfortunate.

19. Mencius said, whom is it of most importance to serve?
To serve parents, is most important. What is of most impor-
tance to maintain? To keep ourselves is of most importance.
I have heard of those who have governed themselves, being able
to serve their parents. But I have not heard of any who neg-
lected to govern themselves, and yet were able to serve their
parents.

Whom should we not serve ? But to serve parents is the root.f
What should we not keep ? But to keep ourselves is the roots.

Tsiing Tsze in nourishing his father TsSng Seih always gave
him wine and flesh. When he was about to draw the table he
always asked to whom he would give what was left. When hia
father asked whether there were still any more (of what he had
been eating), he always replied, that there was. When Tsang
Seih died Tsang Yuen in waiting upon his father, Tsang Tsze
always gave him wine and flesh. When about to draw the ta-
ble he did not ask to whom he would give the fragments. When
asked whether there was still more, he answered that there was
not- He wished to present what was left to his father. This
may be called feeding the mouth and body. But he who acts
like Tsang Tsze may be said to nourish the mind, or inchnation
He who serves his parents, as Tsang Tsze did, may be said to
be a filial child, f

• By this system the kind feelings between father aud son were preserved complete, while
the education of youth was not neg'ected.

t Tsang Tsze thinking that his father wisUa 1 to give what was left to si n; one, w juld not
hurt his feelings b saying that there was nothing left. Thus he nourished his fathers feelings.
Tsang Yuen on the other hand wished his father hi;nself to enjoy what was left of aay thing
jood. Thus his object in saying that thare was not any thing left, to nouriih his fathers body. 11

11 We think it the duty of children to humour their parents, as far as their duty to God will
permit. But as the plan pursued by Tsang Tsze, an 1 Tiang Yuen, must have led them to
tell downright falsehoods, at least on some occasions and as this is passed over by the sage, as
a thing of no importanae, we must warn the admirers of iVIenoius, against being encouraged
by bis authority, to violate the holy law of God, in order to please their parenU, or any other
^maan being.

20.nbsp;Mencius said, it is not enough to reprove a Prince for
employing improper men, or for bad government. It is only the
great man that can expel vice from his sovereign's heart. If the
Prince be benevolent, not one will be without benevolence. If
the Prince be unjust, not one will not be upright. Once make
the Prince upright and the Empire is settled.

21.nbsp;Mencius says, it sometimes happens, that a man is prais-
ed when he does not expect it, and some are reviled who seek
perfection (or who labor to avoid being reviled).

22.nbsp;Mencius says, the reason why men speak lightly, is that
they are not reproved.

23.nbsp;Mencius says, the great disease of men, is, that they wish
to be teachers of others.

24.nbsp;When Lo Ching Tsze accompained Tsze Gaou to Tse,
Lo Ching Tsze waited on Mencius. Mencius said. Ah! Sir, have
you called on me ? Why (said the other) does my teacher use
these words! How many days is it since you arrived ? I arriv-
ed yesterday. Are not my words reasonabla then? I had not
fixed on my lodgings before. Have you learned that one should
first fix his lodgings and then wait oa his teacher ? I have done
Wrong. *

25.nbsp;Mencius said to Lo Ching Tsze, you. Sir, accompained
Tsze Gaou merely for the sake of food and drink, I did not
think that having learned the principles of the ancients, you
would have so esteemed a little food and drink.

26.nbsp;Mencius said, there are three things which are unfilial,
but to have no posterity is worst of all. The reason why Shun
married without informing his parents, was, lest he should be
without posterity. This, in the estimation of the superior man,
was the same as if he had informed them, f

a »'«dent oomes to a place, where his teacher lires, he
'Ught itamediately on his arrival to wait upon him. At that time, La Ching Tsze had comit-
ted two fau ts. He had both associated with a mean man aud at the saSe time TeshZd
quot; call ou his master directly on his arrival.nbsp;uegiected

Weu- consent, and the consequence would have been, that be would have had noposteritf
fct.i'l''®,.''®®quot;nbsp;S*quot;®»'®»' quot;iolation of filial piety. Hence, his filial pietv w^

27.nbsp;Mencius says, that to serve parents is the reality of be-
nevolence, (or perfect virtue,) and to obey elder brothers, is the
reality of justice. The reality of wisdom is to know these two
things, and not to abandon them. The reality of propriety, is
to ornament these. The reality of music is to rejoice in these :—
rejoice in them, and they naturally grow. When they grow,
they cannot stop. Whea they cannot stop, then you unconsci-
ously shake your feet and move your hands to dance.

28.nbsp;Mencius said, the whole Empire was greatly delighted
and came over to hhnself (Shun.) It was only Shun that
could look upan the whole Empire, joyfully submitting to
him, as the grass under his feet. He considered that he who
did not gain the affections of his parents, was not a man, and
that he who did not obey his parents, was not a son. Shun
exhausted the duties of filial piety. He brought round,
and even deUghted his father Koo Sow. Koo Sow once
subdued and delighted, the whole Empire was renovated, Koo
Sow when converted and pleased, the duties of father and son
throughout the Empire were established. This is what we call
great filial piety. *

1. Mencius said. Shun was born in Choo Fung, removed to
Foo Hea, and died in Ming Teaou. He was an eastern stran-
ger. Wan Wang was born in Ke Chow, and died in PeTh Chm.
He was an eastern foreigner. Their places of abode were dis-
tant more than one thousand miles, and the time between their
births more than one thousand years. But when they got their
wish and became rulers in the middle country, they resembled the

„!„ wiriikrthe CTass under his feet in his estimation. Hence, be persevered in acts of the
?reatlst mXietv® quot;t last the obdurate heart of his father was overcome. The eff^ts of
sTcrutSmp?edkil piety werefelt through the whole of hU dominions. Thus, his fiUal p«tj
^as unequalled.

two parts of a divided seal. The former and latter sages were
formed after the same pattern.

2. When Tsze Chan was in office in the Chin country, he
was in the habit of giving his carriage to people to carry them
over the Tsin and Wei rivers. Mencius said, this showed
kindness, but did not discover the knowledge of good govern-
ment.

In the eleventh month, make foot bridges and in the twelfth
make bridges for carriages and the people will have no difficul-
ty in crossing the rivers.

When the Prince governs with equity, he may when travelling
require the people to go aside. But how can he assist every one ?

3. Mencius told Seuen, King of Tse that when the Prince looks
on his ministers as his hands and his feet, they consider him to
be their bowels and heart; but when the Prince esteems his mi-
nister as his dogs and his horses, they view him as a common
man; and when the Prince looks on his ministers as the grass
of the earth, they view him as a thief and an enemy.

The King said, the Le Ke says you should wear mourning for a
Prince whom you have formerly served. How do they act when
their old ministers should wear mourning for them ? Mencius
replied, when the admonitions of a minister are followed, and
his words listened to, so as to prove beneficial to the people, if
he should have cause to leave and the Prince send an escort
with him, till he leave the borders of the country, and send
a recommendation to the place where he goes ;—if he remain
three years and do not return, his lands may be taken.
This is called San Yew Le, or the three-fold politeness. The
Prince who thus acts, will be mourned for by his former ser-
vants. The advice of ministers of the present day is not follow-
ed, nor their words listened to, so that they cannot benefit the

people. quot;When they have reason to leave their situations, and
depart, they are seized, or pursued to the place whither they
go. Their lands are taken on the day of their departure. These
Princes are called robbers and enemies. How can men moura
for robbers and enemies!

4.nbsp;Mencius says, when inferior officers are put to death,
without being guilty, superior officers ought to resign, and v/hea
tbe innocent among the people, are put to death, inferior officers
ought to give up their places.

5.nbsp;Mencius said, if the Prince be benevolent, none will be
wantiagin benevolence, if the Prince be just, none will be unjust.

6.nbsp;Meucius sr.ys, what is near propriety, but is not true
propriety, what is near justice, but is not true justice, a great
man will not practise.

7. Mencius says, when those who are in the middle path, bring
on those who are not in the right w ay, and those who possess
talents lead forward those of inferior abilities, then men
will rejoice that tliey have able and virtuous fathers and elder
brothers;—but when those in the right way, abandon those who
are not, and those who have abilities give up those who have
not, there is not an inch of difference in this case between the
good and the bad. ¹

8.nbsp;Mencius said, the man who will not do every thing, is the
man who will act properly.

9.nbsp;Mencius said, those who talk of men's vices, what future
misery ought they to suffer!

10.nbsp;Mencius said, Confucius carried the principle of not
doing every thing to the highest pitch.

11.nbsp;Mencius says, that a great man does not predetermine
that his words are true, nor that his actions will accord with
them, but is guided by what is just and right.

1nbsp; If we are fathers or elder brothers, and do not i.istruot onr children and rounnr brothers
S ieJf^^nbsp;differin«t between Z

13.nbsp;Mencius says, those who merely nourish the hving, are
not worthy of being considered fit for great things:—It is only
those who attend properly to the dead, that are competent for a
great work.

14.nbsp;Mencius says, tbe superior man lays the foundation
deep in sound principles: wishing to possess them in himself.
When once he becomes possessed of them, he enjoys them
with composure,—enjoying them with composure, he rsliss
upon their depth,—rslying upon their depth, on ths left and right
he meets with their source. Hence, the superior man wishes to
possess the thing himself.

15.nbsp;Mencius says, learn extensively, and discuss clearly,—
then you may turn round and draw the whole under one general
principle.

16.nbsp;Mencius says, those who attempt to subdue men by
their own virtue, will never subdue them. But cherish men by
your virtue, and you may subdue the Empire. If the Empire is
not subdued in heart, there is no such thing as governing it .*

17.nbsp;Mencius says, words that are not true, are inauspicious,
but to conceal the virtuous is inauspicious in the highest degiee.f
. tew Tsze said, Confucius praised the water, saying, quot; Water;
Water!quot; Why did he thus extol the water? (or why take such
delight in it).

Mencius said, a spring plays on, and stops not day nor night.
It fills the channels, and proceeds till it reach the ocean. Thus
it is with those who have the root (or reahty) of virtue: hence
he praised the water.

But, if water have no permanent source, then d uring the se-
venth and eighth month.«, when by the abundaat rains, all tha

* That is he who practises virtue merely that he may surpass others, will sever gain their
oearls, wherefa the man who leads on others gently, by bis example, kind o®ces aad in-
»triioiions, will win their affections.

furrows and tanks overflow, you may stand by till they are dry
again; hence, the superior man is ashamed of unmerited fame.

19.nbsp;Mencius says, the diflierence between men and brutes is
but small. The common herd lose this difierence, but superior
men preserve it. ¹

Shun was well versed in the principles of things, and examin-
ed the human relations. He acted from benevolence and j ustice,
and did not labor to be benevolent and just.

20.nbsp;Mencius said, Yu hated sweet wine, and loved good
words Tang held the due medium and gave official appointments
to men of worth, without respect of persons. Wan Wang look-
ed on the people as if he had injured them, and looked up to
right principles, asifhehadnot yet seen them. Woo Wang
did not slight those who were near, nor forget those who were
distant, f Chow Kung wished to unite in himself these four
excellencies of the three former dynasties. If in any thing
he did not accord with them, he thought on it night and day,
and when so fortunate as to find it out, he sat till morning,
that he might put it in practice.

21.nbsp;Mencius says, when the traces of kingly (or good) go-
vernment were extinguished. The She (poems) were lost, when
they were lost then the Chun Tsew was compiled. The Shing

• When men and brutes come into existence they equally receive the Le or principle of

heaven and earth as their nature, and also equally receive the ^ Ke, breath, or subtile fluid

of heaven and earth, as the form or substratum of their frame. The only diSTerence is, that
men receive the correctness of this breath, or subtile fluid, and have the power of carrying
their nature to the highest per ection. Altbongh, this is said to be a small difference, yet the
distinction between men and the brutes reallv lies here. The common herd lino.v not this,
and put away the difference, hence, although they retain the name of men, they really do not
differ from the brutes. * *

t Although Slang Tsze praised each of these worthies for one particular virtue, we are not
from hence to suppose, that each of them was not capable of uniting all these virtues in him-
self. For their is nothing in which the sages are not complete.

1nbsp; * If we comprehend this philosophy, it appears to us to convey the notion, that the differ-
ence between men and brutes, lies in something co-mected with the body rather than in the
mental powers. Now, while we grant that a vicious man, is in some respect belo»- the brutes,
jret both reason and revelation teach us tint with regard to mental powers, and moral respon-
sibility, the difference between men and the brute creation is immense.

of Tsin the Taou Gih of Tsoo and the Chun Tsew are one.
Records the transactions of Kwan of Tse, and of Wan of
Tsin. Its style is historical. Confucius says, I borrowed the
ideas.

22.nbsp;Mencius says, that in the course of five ages the influ-
ence of a superior man is lost, and in five ages the influence of
a mean man is obliterated. I was not personally a disciple of
Confucius, but I learned his principles from others.

23.nbsp;Mencius says, there are cases in which you may receive
and others iu which you ought not to receive. There is a receiv-
ing which is injurious to moderation. There are cases when
you may give, and others in which you ought not. There is a
giving which hurts benevolence. There are cases in which you
ought to die and others in which you ought not. There is a dy-
ing which is injurious to bravery.

24.nbsp;Pung Mung learned archery of Yu. When he had made
himself completely master of Yu's principles, he thought none
under heaven surpassed himself, except Yu, and on that ac-
count killed him. Mencius said, Yu was also to blame. Kung
Ming E said, he ought to be considered innocent. Mencius said
his fault was light, but how could he be blameless!

The people of Chin sent Tsze Cho Joo, to make a secret at-
tack upon Wei. Wei sent Yu Kung Che Sze, to pursue him.
Tsze Cho Too said, to-day I have had an attack of sickness, and
cannot hold my bow; I must die. He then asked his servant
who it was that pursued him? The servant replied, it is Yu
Kung Che Sze. O then said he I shall yet live. To which the
servant rejoined Yu Kung Che Sze is the best archer of Wei;
what does my master mean by saying that he shall yet live.
Because, said he, Yu Kung Che Sze learned archery from Yin
Kung To, and Yin Kung To learned archery of me. Now Yin
Kung To, is an upright man and those whom he selects as his

)

friends must likewise be upright. When Yu Kung Che Sze came
up, he said, why do you not grasp your bow; Sir? The other re-
plied, I have had an attack of sickness to-day and am unable
to hold my bow. To which he rejoined, I learned archery of Yin
Kung To and Yin Kung To learned the art of you. Sir, I can-
not bear to employ your own skill to your injury. But al-
though this is the case, still I am sent to-day on the king's busi-
ness which I dare not neglect:—he then took out his arrows,
struck off their steel points against the wheels of his chariot,
shot four of them at him and returned.

25.nbsp;Mencius said, even if Le Tse were dirty all mea would
cover their noses in passing her. *

Although a man be ugly, yet if he purify and wash himself,
he may offer sacrifices to Shang Te.

26.nbsp;Mencius says, in discussing nature, investigate its causes
and no more. Causes take following nature to be the root. That
which is hateful to men of wisdom, is boring out some by-road
for oneself. They who act as wise men, imitate Yu in making
courses for the water of the flood. Then thye do nothing ab-
horrent to wise men. Yu in dammiag of the water, used no force.
They 'who act the part of wise men, likewise act without effort, f

Although heaven be high, and the stars distant, yet if you in-
vestigate their laws, you may sit and calculate their revolutions
for a thousand years.

27.nbsp;When Kung King Tsze buried a son, Ke Yew Sze went to
condole with him. On entering the door some people went and
spoke with him and others went up to his seat and conversed

Se T«e «Ithougb a beaatiful lady yet if covered with filth, men wonld hate to come near
..LT'lffM''quot; who from ignorance of nature, and from the want of a thorough inreati-

with him, but Mencius did not speak to him, at which he was
displeased and said that all the gentlemen had spoken with hi.m,
except Mencius, who alone had not spoken to him, tiiis saitl he
is treating me with disrespect. Mencius hearing this, said, in the
court etiquette requires lhat you should not pass the seat of
another to speak with each other, nor should you pass the steps
to bow to each other. I wished to observe etiquette, and
Tsze Gaou deems me rude; is not this something w^onderful!

28. Mencius says, that by which the superior man differs
from other men, consists in keeping his heart. The snperior man,
keeps his heart by virtue and propriety. The virtuous (or be-
nevolent) love others, and the polite r.33p3ct others. Mon con-
stantly love those who love them, and he who treats others vfilh
respect, is always respected by others. If any one treat the
superior man in an unreasonable manner, he will turn round on
himself and say, I must be deficient iu benevolence and etiquette,
else why should I meet with such treatment. If after self exami-
nation, he find that he is both benevolent and polite, and that
the other still treats him rudely, he will again turn round on
himself, and say I must be unfaithful, or why should I be
treated thus ? *

If on turning round and examining himself, he find that he
is faithful, and the other still treats him rudely, he says to him-
self, this wiid fellow! in what respect does he differ from a brute ?
why should I trouble myself with a brute ! Hence, the superior
man has an\iety all his life, but not one moraing's distress from
■wranghng with others. If he have ar.xiety, it is because he con-
siders that Shun was but a maa as well as he, but that Shun
^as an example to the world, which may be held up to future
^gss, and that he is but a common villager. This is cause of aa-

bav»'!!''®nbsp;'has reasons wilh bi'Dself, viz that every thing wh'.ch takes nlaoe mgt;,c#

xiety; what then is he anxioras about? merely that he may equal
Shun. As to misery coming' ftom external causes, tha superior
man is free from it. What is contrary to virtue heclaesnot;
v/hat is rude he practises not. Although he may appear to have
ons morning's distress, yet in reality the superior man has no
such misery. *

29. Yu and Tseih lived in an age of peace and order, and
three tiriies passed their own doors without entering. Confucius
pronounced them virtuous. Yen Tsae Uved in times of disor-
der and confusion, and lived oa a bamboo of rice and a sheilfui
of water. Other men could not bear such hardships, but they
changed not the joys of Yen Tsze. Coafucius proiiounoed him
virtuous. Mencius says, that the principles of Y'l, Tseih and
Yen Huwy were the same. Yu thought that if any ons under
heaven was drowned it was he himself who drowned him, and
Tseih thought that if any one under heaven suffered hunger,
it was he himself who had caused it. t Hence, their ex-
treme ardour. Had Yu, Tseih and Yen Huwy changed places
they would all have acted the same part. If people in the same
house with you are fighting, go and rid them, although your hair
be dishevelled aad your cap untied you may go.

If people of the same village with you are fighting and you run
with your hair and cap in disorder to rid them, you manifest
ignorance. You may shut your door.
20. Kung Too said through the whole country Kwang Chang
is considered unSlial and j^et you keep company with him, and
treat him with respect. I presume to ask why you do so? Mencius
replied, according to the common opinion, there are five things
Which are unfilial.—To indulge in sloth and pay no attention
to the support of one's parents is unfilial—to gamble and drink
without regarding the support of parents is unfilia!,—to love
wealth and selfishly bestow it on one's wife and children while

* The snperior man on self-examination finds himself faithful, sincere and respectful, hence
the wild abnse of those whom he accounts no better than the brutes, gives him not a single
moment's trouble, because he expects no more of such men, than he do?s of a brute. Tha on-
ly anxiety which he feels arises from his not being equa! to Shun in wisdom sad virtue.

t This was because the former was appointed to drain tho world after tha dalitge, aud the
latter to regulate the agriculture. , ■ ,

the support of parents is neglected, is unSlial—to follow the
lusts of the ear and the eye, so as to bring disgrace upon one's
father and mother, is unSlial—to be fond of wrangling and fight-
ing so as to endanger our parents, is unfilial:—was Chang Tsze
guilty of any one of these ?

But there was reproof between Chang Tsze, and his father,
hence they did not agree. Why should not Chang Tsze have
wished to maintain the relations of husband and wife, and of
mother and soa? but because he had oflended his father and
could not come near him, be put away his wife and sent
his children to a distance, and to the end of life, received no
service from them, supposing that unless he acted thus, he
woald increase his fault: such is the case v^ith C'aang Tsze.

31. When Tsang Tsze dwelt in Woo Ching, robbers came
from Yu. Some one said to hira, why should you not depart? the
robbers have come. He said let no one occupy my house, lest
he destroy the wood. When the robbers retired, he gave or-
ders to have his house put in good repair, saying I am about
to return. When the robbers retired he returned. His atten-
dants said, the government has treated you faithfully and with
respect, perhaps it was not right of you to go off first of all,
when the robbers approached, and to return, when they have re-
tired, thus shewing aa example to the people. Chin Yew Hing
said, you do not understand this matter. Formerly Chin Yew
She was attacked by the grass carriers, our master had
then with him seventy disciples and none of them met with any
harm. * When Tsze Sze dwelt in Wei, rcbbers can e from
Tse. Some one said ought you not to leave! Tsze She said if I
lea%'e who is to protect the Prince ?

Mencius said, the principles of Tsang Tsze and Tsze Sze
were the same. But Tsang Tsze was a teacher, hence equal in
rank to a father or elder brother. Tsze Sze was a minister and

* The disciples of Tsang Tsze thoaght that as the officers of government had treated him
so respectfully, he ought to have remained when the robbers came and have assisted in oppos-
ing them rather than have set the people the example of fleeing from them. But thev did not
consider that as a teacher, who held no oilice under the crown, it was his duty to avoid dan-
ger, and Bot to risk bis life io aa encounter wiih banditti.

of low rank. Had Tsang Tsze and Tsze Sze exchanged places,
they would hare acted the same part.

Choo Tsze said to Mencius, the king has sent a man to look
at you, whether you really differ (in outward appearance) from
other iiien or not. Mencius replied, why should I ditler from
other men, even Yaou and Shun were the same (in appearance)
as other men.

32. There was a man in Tse who had a wife and concubine
living in the same house. When their husband went out he
always returned crammed with flesh and wine. When his wife
asked with whom he eat and drank, he said, always with the rich
and honorable- His wife informed his concubine saying, when
our husband goes out he is sure to return full of flesh and wine,
and when T ask with w hom he eats and drinks, he says that they
are all rich people.

But 1 have ne-s cr seen them come here, I will spy out where
our husband goes. She rose early iu the morning and looked
after her husband. In the town no one stood to speak with him.
At last he went to the east suburbs of the town among those
who were offering sacrifices at the tombs and begged whatwas left,
w hich not satisfying him, he looked round for more. Tiiis was the
way in v.hich he crammed himself. His wife returned and informed
his concubine how the man on whom tbey depended for hfe was
acting and then united with his concubine in reprobating their
husband. Both sat down in the hall and wept. The husband ig-
norant of all this, entered in a jovial manner and behaved in a
pompous way. Mencius said, according to the views of a superi-
or man there are few of the wives and concubines of those who
seek riches, honor and profit, who have not occasion to be
ashaii ed and w^eep.

1. Wan Chang asked saying, when Shun w^ent to the fields
to till them, he called out and wept towards heaven ? what was
the cause of his lamentation and w-eeping ! Mencius said, he
was vexed and anxious. Wan Chang said, when your father and

mother love j'oii, then rejoice and forget them- not. If your pa-
rents hate you, labor hard and grumble not; did Shun grumble
with his parents then ? Mencius replied, Chang Seth asked
Kung Ming Kaou saying I understand why Shun went to till
the fields, but I know not, why he lamented and wapt towards
heaven respecting his parents. *

Kung Ming Kaou repUed, you are not capable of knowing
this. Now, Kung Ming Kaou considered that the heart of a fili-
al son would not be free from care. He (Shun) would say to
himself, to exert my whole strengh in cultivating the fields, is
no more than my duty as a son. quot;What is there still wrong in
me, that my parents do not love me! The Emperor gave
him his nine sons, and two daughters, all his officers, his oxen,
and sheep and all his stores whilst he remained in the coun-
try. All the learned followed him. The Emperor took the
whole Empire and gave it over to him; but because he
could not gain the aflections of his parents still he seemed
a man possessed of nothing. To have all good men de-
light in him, is what every man vvishes, but this could not dispel
his grief. Beauty is what all men love, he married the Emper-
or's two daughters, but that was not sufficient to dispel his sor-
row. Riches are what all men wish;—he possessed the Empire,
but that could not dissipate his grief. Honors, are what all
men are fond of;—he was Emperor, but that likewise was not
enough to dispel his sorrow. Neither the affection of all men,
not the love of beauty, riches and honors, could assuage his
grief. It was only the gaining of the hearts of his parents, that
could dispel his grief.

When men are in infancy, they think ardently on their father
and mother;—when they become susceptible of knowing beauty,
they think with ardent desire on beautiful young females; when

t.iTnbsp;Sliun's parents treated hirt with extreaie harshness, and even attemnfed tn

With huaself, beoause of his being anabie to gain their aiTections.nbsp;^ grievea

tbey are married Aeir thoughts are occupied about their wives
and children;—and when they get an official situation under
the crown, their minds are taken up about their Prince. If they
fail to secure his favor, they burn to the very soul. Men of great
filial piety, think ardently on their parents during their whole
life, I have seen from the conduct of the great Siiun that there
are those who at the age of fifty do so. *

2. quot;Wan Chang asked saying, the She King says, quot; How ought
amantocontracta marria«,e? He ought to inform his parents.quot;
True are these words. None knew propriety so vrell as Shun,
why then did Shun mary without informing his father and mo-
ther? Mencius said, had he informed them, he could not have
married. Now the matromonial bond, is the greatest of human
relations. Had he informed them, he would have violated the
greatest of human relations, and opposed his parents, hence he
did not icform them.

Wan Chang said, 1 have heard why Shun married without
informing his parents, but why di^ the Emperor (Yaou) give
him his daughters in marriage without informing his (Shun's)
parents ? Mencius replied, the Emperor also knew that if he had
announced it to them, he could not have married them to Shun.

Wan Chang said, Shun's father and mother sent him to repair
the top of a granary and when he was up removed the ladder,
and set fire to the house. They also sent him to clean out a
well and when he was down they closed the mouth of it. Seang
his brother came and said, the merit of covering up Too Keun
(Shun) is all mine. Now his oxen and sheep shall be my father
and mother's; his stores shall likew ise be my father and mother's;
but his arms and musical instruments shall be mine, and his wives
shall make my bed. On saying this, Seang went in to the ap-

» It 1» the case with common men, that their hearts and affections are changed by eirctun-

partments of Shun, where he found him oa this couch playing on
his harp. Seang said, I ha,ve been vexed about you, but at the
same time wore the aspect of shame. Shun said will you assist
me in managing these servants ? * Was Shun awars that
S?ang wished to kill him? Why should ha not? But v/hen Seang
was sorrowful so was Shun, and when Seang rejoiced so did Shun.

Then Shun feigned joy, did he not? No. Formerly soma one
presented a living fish to Chin T^ae Tsan, Tsze Tsan ordered
bis pond keeper to nourish it. The pond keeper dtessed it and
eat it, and reported, saying that at first when I let it go, it mov-
ed witli difficulty, but in a short time it went oiF ia fine style.
Tsze Tsan excLiime 1 it has got into its element, it got into its
element! Tae pond keeper went out and said, who says that Tss®
Tsan is an intelligent man ? I dressed and eat the fish, andlo ho
exclaimed it has got into its elemant! it has got into its elementf
Therefore the superior mnn may be deceived by what appears rea-
sonable, but you cannot trick him by what is opposed to sound
reason, f He (Seang) came as an afiquot;ectionate brother ought to
do, hence, he truly beUeved him and rejoiced, why should ha
have feigned joy ?

3. Wan Chang said, Seang made it his business to take
Shun's life, when he became Emperor, why did he banish him ?
Mencius replied, he appointed him to a principality, and some
one in a mistake said he banished him. J

Wan Chang said. Shun banished Kung Kung to Yew Chow,
placed Hu aa Tow in Tsung Shan, slew San Meaou in San Wei,
and put to death Kvvun in Yu Shan. When these four punish-

• Shun said will you assist me ia orerseeins these servants ? I do not know, said Wan Chanr
«hether Shun knew that Seang intended to kill him or not? Why should he not, said Mencius.
When Seang was so:'ry so was Sinn, and when Seang was cheerful so was Shun.

The conrlnct of the pond kee ~or did not jirove hi-n to be a wise ma.i, nor did his master by
giving credit to his report, prove himscl 'deiicient in wisdom. What tha pond keeper said ex?ot-
Y accorded with reason, hence Tsze Tsan believ«! him. The conduct of Seang on the occa»
Sion in question was what brotherly affection dictates, hence, Shan gave him credit and really-
relt joyful at the oircumstanoe.

t Wan Chang't,ho.ight that such had been the conduct of Seang towards his brother, that
when the latter ascended the throne, he ought to have inflicted a severer punishment than ban-
jshment, even that of death, but Shun ooald not bear even ta banish tim, far less to iiliot t
Marier pnnisUmew.

ments were inflicted the whole Empire submitted. He cut off
the vicious. Seang was eminently viciSTTs and yet he made him
Prince of Yew Pe. Nov^what crimes were the people of Yew Pe
guilty of, that they should have such a man for their ruler ? Others
he cut off, but his brother he made a Prince, will the truly vir-
tuous man really act thus? Mencius rephed, the truly virta-
OHS man, in his conduct towards his brother, will not cherish
wrath, nor harbour resentment, but will tre it him only with
affection. Feeling affection for him, he will wish him possessed
(Jf rank, loving him he will wish him rich. New (Shun) in ap-
pointing him to the principality of Yew Pe, gi^^e him both rank
and wealth. Had his brother been only a common man, while
he himself was Emperor, how could it have been said, that he
loved him! I presume to ask why some people said, that he
was sent away (or banished)? Mencius replied, Seang had no
power in the government. The Emperor sent an officer to go-
vern the country and collect the taxes. Hence, it was said tLt
he was sent off. How could he have power to oppress the peo-
ple? still Shun constantly wished to see him, and he uninter-
ruptedly went to see him. He did not wait till the time when
the tribute was paid to give an account of the government of
Yew Pe. This is what ancient books say.

4. Han Kew Mung said, report says that among men of
finished virtue, a Prince cannot act the minister nor a father

the son, but that Shun sat with his face to the south and Yaou
led in all the Princes with their fivces to the north to his court,
and that Koo Sow also came into his court with his face to the
north, * and that when Shun saw Koo Sow he appeared uueasy,
and that Confucius said that at that time, the E npire was in
danger and on the brink of ruin. I am at a loss to know whe-
ther this report be true or not. Mencius replied, it is not true.
These are aot the words of a superior man, but of some rustic
from the eastern borders of Tse. quot;When Yaou became old,

quot;quot; tbe throne, sa! with his face to the south and his miniitors
ealtrea tae eoajrl with then- faces to the north.

Shan acted for him. The records of Yaon say, that after Sh;ia
had acted for Yaou twenty eight years, Yaou ciai, » aind ih it
the people mourned for him three years, the same as foiaf 2
or mother; and all within the four seas refrained fn n
Confucius says, that in the heavens there are not two s'jas, : n
have the people two Lords; but if Shun had been E j r ..r
(before the death of Yaou) and yet led all the Princes to uki,:...
three years for taeni there must have been two Emperors at
one tiiTie.

Haa Kew M-'JiTig said, I Iiave haarJ why Sh-in did uot ir-^at
Yi'ja as aii niaister, b-jt t'l? oda says, quot;T^ars i-s n:gt;' ...s '. -v.i-

heaven that did noc asiong to taa Rii-^aror, tu).quot;
thara any oi'ths people Within tba bori vn, ^lo were not his
sen-ants.quot; Siiice then Saun .v-is E-'-iparor, Eprasumeto ask why
Koo Savf was a?lt;t his sarc^ ? Mzncius rapliad, the o lo does
Kot this, b:?t soaaks o»quot; o 13 who was so employed in ths ser-
vice :f the kir.,r, th...t ha hr,.:! .oo leisara to no-irish his parents ;
OS which account ha said, all oaj;ht to sevve tie king, why rhonld
^ i'.Ione ba esteerr.ad ahlrt unt! th;!3 Rivereiy worked, h ..crefore,
in explaining ihcr cde we r/.nst noJ ia'cirprat a phr.'se, so as
to i.ijura a stfatcuC?; uor cn acco'.ruc o.'a shti^-ia sentence iajure
ths sao^ia o.quot; :hs wutar; but ougat to neat the ideas of hie
f-iihc.; thj'^^, vVc Lr.ay come at li s meaning. I.'vre rolh-rtv single
express:;).!-!, taan, shice taa Yun Haii ode says, that no.ia ofthe
people oTC io:v were left, it wouli hhvla^v, if these words ara ta-
''en in their hteial saase, that not ana of the people of Chow
^as left.

There is no greater filial piety, than to honor one's parents,
Barents cannot be more highly honored, than by taking the
^vhole E npire and feeding them with it. There is no highei-
honor than to be the father of the Eaiperor. To nourish tliena
^vith tha whole E npire, is the highest degree of nourishment.
Tile ode says, aiwaya speak of fihal thoughts, (or he always

* The original sajs he ascended and descended, for when man dies one part ascends and the other
quot;«Scends, hence the ancients said when a person died tha; he had ascended an 1 desceo led.

spoke of filial thoughts.) By his filial thoughts he was an exam-
ple. This speaks of Shun.

The Shoo King says, with what reverence he waited upon
Koo Sow ! VVith what respect and awe did- he stand before
him. Koo Sow at last gave him credit (or yielded to him). Thia
shews that the father did not act the Son.

5. Wan Chang said, did Yaou give the Empire to him?
Mencius replied, no. The Emperor cannot give the Empire to
another. But (said the other) Shun got the Empire; who gave
it to him ? Heaven gave it to him. When heaven gave it to him,
did it command him in explicit terms?

No, heaven did not speak; it merely revealed its will
by actions and events.* In what manner did it reveal its
will by actions, and circumstances ? The Emperor, said Men-
cius, may recommend a man to heaven, but he cannot cause
heaven to give him the Empire. A tributary Prince may recom-
mend a man to the Emperor, but he cannot cause the Emperor
to make him a Prince. A high officer of state, may recommend a
man to a Prince, but he cannot cause a Prince to make him a
high officer. Formerly, Yaou recommended Shun to heaven, and
heaven accepted him;—he exhibited him to the people, and they
received him. Hence it is said, heaven did not speak, but mere-
ly made known its will by deeds and events.

I presume to ask in what manner he recommended him to hea-
ven, aixd how it accepted him ?—how he exhibited liim to
the people, and how they received him? He sent him to
superintend the sacrifices, and all the gods were pleased,
thus heaven approved of him. He sent him to direct
the officers of state, and he succeeded, so that the peo-
ple were happy under him, in this manner did they accept him.
Heaven gave it to him, and the people gave it to him : hence it
is said, that the Emperor cannot give the Empire to another.
Shun was prime minister to Yaou for the space of twenty eight

years, and when Yaou died and the three years of mourning for
him were finished, then Shun gave place to Yaou's son, and re-
tired to the south of Ho Nan. But all the Princes of the Em-
pire waited upon him and not on Yaou's son. All who had law
suits applied to Shun and not to Yaou's son. The songsters
aang the praises of Shun and not of Yaou's son.

Hence, it is said that he was chosen of heaven. Afterwards he
ascended the throne of China, Had he remained in Yaou's
Palace and forced out Yaou's son, it would have been usurpation
and not the gift of heaven. The Tae She says, quot; I know the views
of heaven from the views of my people, and I know how heaven
accords with me by the way in which my people Ustea to ms.
This explains the matter.quot;

6. Wan Chang asking said, people say, that Yu's virtue
was on the decay, because he did not leave the Empire to a man
of worth, but to his soa. Is this inference true ? By no msan^,
said Mencius.—When heaven gives it to the virtuous, it should
be given to them, and when heaven gives it to the king's son,
it should be given to him.

Formerly, Shun introduced Yu to heaven and seventeen years
afterwards Shun died:—after the period of three years mourning
for him was finished, Yu went out of the way of Shun's son,
and lived in Yang Ching. The people of the Empire followed
him, the same as when Yaou died, they did not follow Yaou's
son, but followed Shun. Yu recommended Yih to heaven, and
seven years afterwards, died. After the period of three years
mourning for him was completed, Yih gave place to Yu's son and
dwelt in a valley in Ke Shan. The Princes and those who had
law-suits waited upon Ke and not on Yih, saying he is our
Prince's (Yu's) son. The songsters did not celebrate the prais-
es of Yih, but of Ke; for they said he is the son of our Prince.

son was likewise degenerate. Shun was prime minister to Yaou,
and Tl! was prime minister to Shun for a long succession of years.
The people had long reaped the benefits of their administration.
Ke wns possessed of virtue and abilities, and was able rever-
ently to continua ths ways ofhis father. Yih had been prime
minister to Yu, but for a short time. T.se people had only for
a few years enjoyed the benefits which he diffussd. There was
a great difference hstwesn tha lengtii of time vrhich Shan, Yu,
and Yih were prime ministers. Thair sens' bthig virtuous or
degenerate, depended altogether o.i heaven, and was not iu the
power of man. When that which ma cannot do, is done, it is
heaven which acco rjplishes it, an;l whea that which rr.:.n brings
not, comes, it is da.ireed. When a commaii man obtidas tha
Imperial throne, he must have virtue equal to Sh-an, orYu»
and farther, there must be an Emperor (i e. a good one) to re-
commend him (to Heaven). Hence, Confucius did not obtain
the Esnpira. *

When the reigning family are the succesors of meritorious
ancestors, before haaven cuts tham off, thsy must ba as bad as
Kee or ChovT. For this reason Yth, E Yin, aud Chow Kuuj
obtained not the Empire, f

E Yin assisted Tang to go vera the E upire. When Tang died
Tae Ting did not live to as can J the throaa. AYae Ping reign-
ed two years and Caung Jia rj;ir years. AnJ thaa ca na Tae
Kei who overturned tha laws of Tang. But E Yin placed him
three years in Tung (at tha gr ivs of Tan j). He repanted, ab-
horred himself and cultivated virtue. In Tung he practised bene-
volence and bacame just. Waaa ha hal listened for three years
to the admonitions of E Yin, ha returned to Pu.

■ • Inti:natiag that a'.thoiigh the virtue of Coaruoi is, was equal to that of Yaou or Shun, jet
there v»'as not an E n.gt;eror whn» could reom nend hi;n to heaven,

t l^the reigning family he not extremely bad, heaven does not reject them ; hence, although
Ke, Tae Kea, and Chingquot; Wang were not eqoal to lih, E Yin, aad Chow Kung, yet heaven
did not*take:the throne from the former and give it to the latter.

The reason why Chow Kung did not get tha Imperial throns
was the same as that which prevented Yih in the Hea and E Yin
in the Yin dynasties from being Emperors.

Confucius said, in Tang and Yu (the dynasty of Yaou and Shun)
the E apirs was presented to other men, but in the Hea, Yin, and
Caovv dyni?tis3, the throne was o'Jtaiusd by hereditary suc-
cession. The intention of all was the same.

7. Wan C iaag askel saying, mea have said, that E Yin
sou ? it an introduction to Tang by becoming cook.: was it so
cr no'?

Itlaacius replied, no ; by no mesns. E Yin tilled the fields in
Ye«./ Sin, and dslighta.l in the principles of Yaou and Shun.
He woa'.d not do what was unjust or contrary to reason:—sup-
pose yoa !i.id ol3red him ths Euplra to do it, hs would not
have regarded it. If you had oiTered iiim four thousand horses
to do w lat w.is unjust, or unreasonable, he would not have look-
ed at tiiem. N ly he woalJ not contrary to justice and reason
either have given, or taken a single stravvr.

Tang sent presents, begging him to enter his service. He ex-
claimed, with perfect self p jss jssion, what are Tang's presents
to me ! To me what is equal to living in the fields and rejoicing
in the ways of Yaou and Shun !

Tang sent three ti nes entreating him. At last, he was moTod
and said, compared with my living in the fields and rejoicing in
the principles of Yaou and Siaa, is it nob better to cau.^e this
Prince to become a Prince of the same stamp as Yaou and Shun?
Is it not better for me to make this people, the people of Yaou and
Shun? What is equal to seeing these things with my own eyes ?

Heaven created this people, and sent those who are first in-
formed to enlighten those who are last informed, 1 am one of
heaven's people who are first aroused. I will take these pria«

He considered that if a single man or woman under heaven,
did not reap the benefits of the principles of Yaou and Shun,
it was as if he himself had pushed them into a ditch. Thus, did
he take the heavy responsibihty of caring for the E npire ou
himself. Hence, he went to Tang and exhorted hiamp; to conquer
Hea and save the people.

I have not heard that a man who bends himself is able to
straighten others, how much less can he who disgraces himself
correct the Empire ! The actions of the sages have not always
been the same. Some went to a distance, some remained near,
some went out of office, some did not; yet all agreed in keeping

I have heard that E Yin by the principles of Yaou and
Shun sought to be employed by Tang, but have not heard that
he sought this by becoming a cook.

8. Wan Chang asked, saying, some one said, that Confuci-
us lived with the ulcer doctor when he was in Wei, and that
when in Tse he lived with the king's favorite, Tseih Hwan. Was
this the case? Mencius replied, by no means. Some busy bo-
dy has invented this. When he was in Wei he lived with Yen
Chow Yew. Me Tsze's wife and Tsze Loo's wife were sisters.
Me Tsze said to Tsze Loo, had Confucius lived in my house,
he might have been one of the first officers of Wei; Tsze Loo
told this to Confucius. Confucius replied, these things are de-
creed by heaven. Confucius went into office according to pro-
priety, and retired according to justice. Whether he obtained

Thev aU oossess eood principles, bat are asleep, and know not that thejr do possess the».
ronirP.o.wSrth^ to anbsp;of th. worth o^ those principles whrch they or.gu.all/

office or not, he said it is the will of heaven. Had he lived with
the ulcer doctor or with the royal favorite Tselh Hwan, it would
have been unjust and not according to the divine will.

When Confucius vs as displeased in Loo and Wei, going to Sung
Tseih Hwan, who was Sze Ma, wished him to come, that he might
till hi m; but he changed his clothes and left Sung secretly. At
that time when Confucius was in danger, he hved in the house
of Ching Tsze, who held the office of Sze Ching and is now mi-
nister to Prmce Chow of Chin.

I have heard that we should observe who are lodged by tho
ministers who reside at court, and with whom distant ministers
lodge. If Confucius had lodged with the ulcer doctor, or with
Tseih Hwan how could he have been Confucius!

9. Wan Chang asked, saying, some one said, that Pih Le
He sold himself to a feeder of cattle in Tsin for the skins of five
.sheep, to feed cows, in order to obtain the favor of Prince Müh.
Is this true ? Mencius rephed, by no means, some busy body
has invented this story. Pih Le He, was a man of Yu ; the
people of Tsin sent gems of Chuy Keih, and four horses of
Keüh breed, begging of the Prince of Yu to grant him a passage
throuffh his country, that he might invade Uh. King Che Ko
advised his Prince against this, but Pih Le He did not.

When he knew that the Prince of Yu would not be admonish-
o,d and hence went to Tsin, he was 70 years of age. Had he not
known that to feed cattle in order to get the favor of Prince Muh
of Tsin, was a low, dirty thing, could he be considered wise? To
know that one wouid not be advised, a nd not to advise him,,
could that be considered unwise ? To know that the Prince of
Yu was near ruin, and to go off before hand, cannot be called
foolishness. When he was employed by Prince Müh of Tsin, to
know that Prince Muh might be made to act well, and to asist
him, can this be called want of wisdom! He assisted Prince Muh
made him illastrious through the whole Empire, and handed down
his fame to future ages, had he not been a man of eminent vir-
fue and talents could he have done so? To sell himself in order

to accomplish his Prince, is what a cornmrii Tillagsr who loves
himself would not do, can it then be said t aat a man of rirtuo
and education would!

Mencius said, Pih E's eye would not look upon a bad colour,
nor VTOuld his ear listen to a bad sound. Unless a Prince were of
his own stamp, he would not serve hiui, aad unless peop'e were
of his own stamp, he would not employ (or rule) them. Iu tiines
of good government he went into oliice and in times of coafii-
sion and bad government he retired. Where disor:iev;y gove..!-
inent prevailed, or where discruerly people hved he could not. ';ear
to -iweli. Ha thought that to liva with low men, was as had

of C'.^'v ha dwelt on ths bank.s of t:ie aorth w ■ !;(!
Ei^pire sho ud ba Jk'on^ht to peaca aa 1 or' rnbsp;\

the fanis of 2 is hsard of, the stupiJ ijaco.ne i.ite'IigG.i^, .
the weak dctenained.

E Yin said, what of serving a Prince not of oaa's own staxap!
what of ruling a people which are not to your mind! Ia tiiaes of
good government he went into o3ce, and so did ha in times of
disorder. He said heaven has given life to this people, an J sant
those who are first enhghtened, to enlighten those who are last,
and has sent those who are first aroused to arouse those
who are last, I am ona of heaven's people who aiii iirst .rroiided
I will take these doctrines aad aroasa this paopla. Ila taojgat
that if there was a single man or woman in tha E ap.ra, vno
was not benefited by the doctrines of Yaou and Shua, tnat he
was guilty of pushing them into a ditch. He tamp;ok tae heavy
rlt;!sponsibihty of the Empire on himself,

Lew Hea Hvruy was not ashamed of serving a dirty Prince,
nor did he refuse an inferior office. He did not conceal the vir-
tuous and acted according to his principles. Although he lost his
place he grumbled not. In poverty he repined not. Ha lived
in harmony with men of little worth, and could not bear to
abandon them. He said, you are you and I am I, althouo-h you
sit by my side with your body naked, how can you defile me?
Hence, when the frme of Lew Hea Hwuy is heard of, the mean
man becomes liberal and the niggardly becomes generous.

When Confucius left Tse, he took his rice from the water,
in which it was washed, and walked oif, but when he left Loo,'
he said I will walk slowly. Tüis is the way to leave a lather and
mother's country. When it was right to make haste, hemade haste-
when it was right to be dilatory, he was dilatory; when right
to remain, he remained, when right to be in office he went into
office: this was Confucius. Mencius said, Pih E was an example
of purity among the sages. E Yin was the person among the sages
who took responsibihty upon him. Lew Hea Hwuy was an exam-
ple of harmony among sages; and Confucius of acting seasonably.

Confucius may be said to have been a complete constellation
of excellenee. His beirg entirely complete may be conpared to
that of the golden and diamond sounds. The golden note constitutes
the commencement of music, and the diamond finishes it. To com-
mence is the work of knowledge, to finish the work of holiness.

Knowledge may be compared to ingenuity, holiness resembles
strength. If an archer shoots at the distance of an hundred
paces, and reaches the mark, it is because of his strength, if he
hit the mark, it is not on account of his strength.

2. Pih Kung asked concerning the degrees of rank and salary
of the house of Chow ? Mencius replied, you cannot hear them
clearly explained. The tributary Princes, being afraid that they
would injure themselves, took away all the records. But I have
heard the general outlines of the thing. The Emperor was one
rank, the Kung one, the How one, the Pïh one and the Nan one

In all there were five ranks. In a Province the Kuen was one
rank, the Kang one. the Ta Foo one, the Shang Sze one, the
Chu^g Sze one, and the Hea Ssze one. In all there were sxk ranks.

The Emperor had the ivnmediate government of one thousand
Le The Kung and How had each a district of ««« hundred Le.
Tie Pth nad each seventy Le, and each of the Tsze Nan had fifty
L. In all there were four divisions. Those who could not ge
fifty Le, could not in person have access to the Emperor, but
weL attached to the Choo How, and were called Foo Yung The
Prime Minister of the Emperor, received territory equal to the

les Is much as the Ta Foo-ths Ta Foo double that of the
Cn-^ Sze the Shana Sze double that of the Kung Sze the

''inTsmall country of fifty Le, the Kuen ^f^VrZ^^.
Unbsp;T^intr the Kin- had double that of the Ta Foo—

When you choose a friend choose him for his virtue. Do not
yalue yourself on any thing.

Mung Heen Tsze had one hundred chariots and five friends. Two
of them were Lj Ching Kew and Müh Ching, the other three I have
forgotten. Mung Heen Tsze in his treatment of these five friends
appeared not to possess this high rank, nor did these five men
act as if Heen Tsze had such rank. If that had been considered
they would not have been friends.

It is not only in countries of one hundred chariots, that this is the
case. The same holds good with Princes of small countries. Prince
Fei Huwy said, Tsze Sze can teach me. Yen Pawn can b« my
friend, as for Wang Shun and Chang Seih they may serve me.

It is not merely in a small country, that this is tho case, but
also in large countries. Ping, Prince of Tsin in his intercourse
with Kae Tang, if asked to go in, he entered, if asked to sit
down, he sat down, if asked to to eat her ate, although coarse
herbs and gruel. He never was dissatisfied. For he would
not presume not to be satisfied. Büt here the matter ended.
He did not give him an official appoiatment—nor a salary—nor
employ him. This was merely a scholar honoring the virtuous,
and not a Prince honoring the virtuous.

When Shun was introduced to the Emperor, he made him his
son in-law and gave him a dwelling near the palace. Thus the
vUlager Shun was the guest of the Emperor. This was the Em-
peror making a friend of a common man. W hen an inferior honors
a superior, it is called Kwei Kwei, and when a superiors honor
an inferior, it is called Tsun Heen ; the meaning of both is the

4. Wan Chang asked, concerning the spirit and manner of
receiving presents. Mencius replied, it should be done with
grave respect. But to refuse them, is not respectful. How ouoht
one to act in-this respect? If the giver be your superior and
you reflect whether he got the gift by justice, or not, and then
receive it, you do not behave respectfully; hence you should
not refuse. - I beg to ask how it woald do, not to refuse

in direct terms, but to refuse it in the mind, reflecting that
it has been unjustly taken from the people, and making some
other pretext for not accepting it ? If he ofier it in a proper
manner, receive it with politeness. In this manner Confucius
acted.

quot;Wan Chang asked, saying, suppose a robber outside of
the city meets with a man and behaves with reason and presents
what he has taken by violence with propriety, ought he to receive
it? He ought not. The Kang Kaou says, that he who kills a man
and robs him of his property fears not death. All men should de-
test him. He ought to be put to death without waiting to teach
him. The Yin dynasty received the laws of the Hea; and Chow
those of Yin.

The Princes of the present day take from the people in the
same mananer as the robber does. If they present it with pro-
priety the king receives it. I beg to ask what can be said of this?
Mencius replied, do you think Sir, that if a good sovereign were to
rise, he would at once cut off the Choo How, or would he first
instruct them, and afterwards, if they did not reform, cut them off?
If you say that taking what you have no right to, is robbery, you
press the point to the utmost extent of rigorous justice. When
Confucius was in office in Loo, he shared the game with others,
(or wrangled for his share.) If he would do so, how much more

Then Confucius did not take office in order to practise good
principles. Yes he did. Was going with them to the chase prac-
tising right principles ? Confucius wrote a book to regulate the
offer ngs and the sacrificial vessels, which did not require the
productions of the four quarters to use in sacrifices. Why did
he not leave ? He first made a trial. If the example was worth
practising and the Prince did not practise it, he then left. Hence
he never was detained in a country for three years.

Confucius, if he saw that he eould act, went into office. If re-
ceived according to propriety he went into office. If the Prince
supported hitn in a proper manner, he took office. He saw that
he could act under Ke Hwan Txe and went into office. When
in Wei he was received with propriety and went into office. And
in Wei during the time of Heaou Kung because he supported

5.nbsp;Mencius said, men should not go into office on account of
poverty; but there are times whsu they may do it on account
of poverty. Men should not marry for the sake of being taken
care of, yet in some cases they may do so. When a man goes
into office on account of poverty, he should refuse a high place,
and take a low one. He ought to refuse a great salary, and
choose a small one. Now, when a man on account of poverty, re-
fuses a high place, and takes a low place one—refuses a great
salary, and takes a small one, what place ought he to hold? ¹
He may watch the gates and beat the Tuh-

Confucius was once store keeper; at that time he used to say,
let me keep my accounts correct, that is all my charge. When
overseer of the grazing parks for the herds, he was accustomed
to say, all my concern is, that the cattle be fat and thrivinj.

He who occupies a low station, and speaks high words, ( or
things belonging to a high station) is guilty, and he who stands
in a man's court, and does not practise right principles, ought
to be ashamed.

6.nbsp;Wan Chang asked, why a learned man should not cast
himself on a tributary Prince for support? (i. e. take his living
Without being in office). Mencius said, he dares not.

1nbsp; A man shonld go into office to put in practice his principle«, bnt if his principles be
•pposed to the times, and his familj or parents be poor, he ma; on that aooouat take a
wtnation where his respomibilitj' is small, jost as a man ought not to marr/ for the sake of
keing nourished, but in order to preserre the line of succession, yet if he be so feeble ■» t*
W uabU to act for hissself, he may warry for the sake of bemg taken eare of.

quot;When a Prince loses his country, it accords with propriety
that he should receive support from another Prince. But it is
contrary to propriety, for a scholar to accept of support from
a Prince whom he does not serve.

Wan Chang a.sked, whether One ought to accept of grain pre-
sented as a gift. Mencius replied, that he ought to accept of it.
Why is it right to accept of it? Because in such a case, tho
Prince treats him as one of his common people, and reheves his
wants.

Since one ought to receive what is presented as a gift, why
(when not in office) not receiv^e what is offered as a salary? ¹ Ha
presumes not. I beg to ask, why he presumes not to receive it?
Mencius replied, even the gate keeper and drummer have
fixed duties and hence ought to receive wages from their superi-
ors, but, when one who has no official duties receives a salary
from superiors, he shews want of respect, f

If the Prince's gift be merely for the supply of your wants,
you may receive it, but I do not know in the event of the
Prince continuing for a length of time, thus to supply your
wants, whether you ought to accept of it, or not. Mencius replied.
Prince Miih thus treated Tsze Sze ; he several times sent to ask
for his welfare, and frequently sent him roast meat. At last
Tsze Sze became displeased, and waved to the messenger to go
to the outside of the large gate, where he bowed and refused to
accept the gift; saying that from that time and ever after, I know
that the Prince wishes to treat me as his dog or his horse.
Hence, from that time, the messenger did not come again to
present his gifts. To dehght in the virtuous aud yet not pro-
mote them, nay not even to nourish them, how can this be called
dehghting in the, virtuous !

1nbsp; Formerly, Man»; Tsze for some time received his support from the Princes hy way of
»It, and would not accept of a fixed salary, hence arose these questions put by Wan Chang.

t lo receive a constant salary without being ia office is equivalent to casting one's self oa
ine Prince for sufport and hence improper.

I presume to ask how a Prince should do, who wishes to
support the virtuous ? At first he should send his orders, with
the gift, and the receiver should bow and receive it, then after-
wards, the store keeper should have orders to continue the sup-
ply, without formally sending the Prince's orders. Tsze Sze
considered that the roast meat was sent to vex him with bowing.
This was not the way to nourish a superior man. *

Yaou in his treatment of Shun sent his nine sons to serve him,
and gave him his two daughters in marriage, and gave him like-
wise a complete retinue of servants and a complete supply of
oxen, sheep, and stores fot his support, while in the country.
Afterwards he promoted him to a high situation. Hence it was
said, that his Majesty honored men of superior worth (or this
may be said to be the way in which a Prince honors men of
great worth).

7. Wan Chang said, I presume to ask wherein lies the pro-
priety of not waiting on the tributary Princes ? Mencius replied,
in the town there are the servants of the market and of the well,
and in the country the servants of the grass: all these are styled
common men. Common men cannot take the customary pre-
sents (or sign of office) and wait on the Princes. Thus not to
presume to visit the Princes is according to etiquette, f Wan
Chang rejoined, when the common people are called to do work,
they go and do it. When the Prince wishes to see them and
calls them and they do not go what is the reason of this? To go
and work is right, to go and visit is not right. %

• By sending his formal orders with the first gift a Prince honors the 'quot;P^j^iSln^.I'.'oL''/
fontinue to send his-orders with every new supply, he only vexes him by the laborious cere-
uaony of receiving it.

t Mencius said, that some of the literati lived in the town, and some of them in the coiiu-
they not being in office, were considered on the same footing as the common people,
and consequently ought not to presume to visit the Princes.

^ty of the comln people, but when a Prince knows^that a man is a scholar ZLUt'
tim, i, that character, he cannot go without violating his principles m order to please man.

Why do Princes wish to have interviews with such men?
Either on account of their extensive learning, or of their superi-
or virtue. If on account of their extensive learning, even the
Empeior should not call a scholar; how much less should one
of the tributary Princes ? If on account of their superior vir-
tue, then I have not heard of any, who wishing to see men of
worth, sent for them. Prince Muh went often to see Tsze Sze
and asked why ancient Princes of countries of one thousand
chariots, wished to be the friends of the literati ? At this ques-
tion Tsze Ssze was displeased, and said there was a saying among
the ancients, that they were their friends!

Now. does not the fact that Tsze Sze was displeased say that
as to station, he is my Prince and I am his minister, how can
I presume to treat him as my friend ? But on the other hand
as to virtue, he ought to learn of me, how can he treat me as
his friend ? If then a Prince of one thousand chariots sought
and could not be granted the place of friend to a scholar how
much less could he call such a one. ¹
When Prince King of Tse wishing to go to the chase, called the
keepers of hunting parks, by the Tsing flag; they did not come.
The king wished to slay them. The determined scholar fears
not the being thrown into a ditch, nor does the brave soldier fear
loosing his head. Why did Confucius praise these men ? He
praised their not answering to a flag which was not their own.

Wang Chang said, I beg to ask how the master of the hunt-
ing parks should be called? By a Pe Kwan, the common peo-
ple by a Chen,—the literati by a Ke, and the great officers by
a Tsing. If the masters of the hunting parks, are called by the
flag of quot;the great officers, they will rather die than dare to go.

1nbsp; In regtrel to station, the ditfereooe between a Priooe and a scholar is too great to admit
,f the ftSn^ ty of friendship. On the other hand, the super.onty of the great
man of eminent virtue, to the common class of Prmces, on the score »f

!. .O lt;^eat that the Prince ought not to presume to treat the scholar with the treedoin wmco
quot;s SloTbietUe—^^ friends. How much less ought henbsp;-p^J) quot;f^ishi

they were to be treated as common workmen ! Propriety requires that wheu a Prince wishM
toa^skthe eounselofascholar, he shoald go ,n person and

list«» to his instructions, with ail the docility of a leanier when receiving the lessons ot a teaonar.
Tkns did all the famous monarchs of antiquity.

If the common people are summoned by the signal of the
literati, how would they dare to go! How much less should
men of high worth be called by the signal of men of no
worth !

Those who wish to see men of great worth, and do not treat
them with propriety, act like those who wish to enter a house,
but first shut the door. Now, in this case, justice is the road and
propriety the door. It is only men of superior virtue, that can walk
in this way, and go out and in by this door. The She King says:
quot; The way of Chow is as even as a whet-stone and as straight
as an arrow. Superior meii tread in it, and inferior men view
it as their pattern,quot;

Wan Ch ing said, when Confucius was called by the com-
mands ofhis Prince, he waited not for bis carriage, but instant-
ly walked off; did he not err? Mencius replied, Confucius held
an offijiil situation, and was called according to his rank. *

8.nbsp;Mencius, in a conversation with Wan Chang, said, the most
Tirtuous in a village may form friendships with the most virtuous
of a village. The most virtuous in a province may unite in the
bonds of friendship with the most virtuous of a province. The
most virtuous in the Empire, may make the most virtuous in the
Empire their friends. Such not deeming it sufficient to have all the
virtuous under beaven as friends, will converse vvith the ancients.
They recite their poetry and read their books. Can they be
ignorant of the men? They therefore examine into their times,
and choose friends among them also.

9.nbsp;Seuen, King of Tse, asked how a prime minister should
9ct! Mencius said, what sort of prime minister does your
Majesty refer to ? The King said, are there different kinds of
prime ministers? There are, said the other. There are some prime

• Wan Chang, not distingniahing between those in office and those who are notnbsp;4

W Cootacio. errad in answering the calls »f-his Prince with such prompitude. '^PP®'»»

ministers, who are relatives of the Prince, and some who. are
of a different family name. I beg then; said his Majesty, to ask
how a prime minister, who is of the blood Royal should act?
When the Prince is guilty of great errors, he should reprove
him. If after doing so again and again, he does not hsten, he
ought to dethrone him, and put aaother in his place. * At this
his'majesty suddenly changed his coantenance. Be not aston-
ished, said Mencius, when your majesty asked me, I dared
not do otherwise than give a correct reply. When the king's
countenance became composed, he said, I beg to ask, what ia
the duty of a prime minister, who -:s of a different family namel
If the Prince be guilty of errors, he should reprove him, and if
after he has done so repeatedly, he is not listened to, he should

1. Kaou Tsze says, human nature resembles the wiUow, and
justice is like a wand vessel; in forming human nature to justice
and virtue we must do as we do when making a vessel of

Mencius said, can you Sir, follow the nature of the wUlcw
and make the Pel Keuen vessel ? Must you not cut and split
(or thwart and twist) it, before you make the Pei KeuenT
Would yoa, as you thwart and twist the willow to make the
Pei Keuen, in the same manner thwart and twist human na-
ture in order to form it to justice and virtue ? Tour doctrines
would lead all msu to consider justice and virtue to be misery.

2,nbsp;Kaoa Tsze said, hamaa aatare resembles the Sowing of
water. Cat a chanaal to the east, and it wil] run easf°cut
one to the west, aad it will flow west. Man's nature, originally
IS neither inclined to virtue nor vice, just as water is not iachn'
ed to ran either east or west. *

Msncias said, true, water prefers neither east nor west, but
does it neither incline to run up nor down? The virtue of
nan's nature resembles the downward flowing of water. Men
are all naturally virtuous, the same as all water naturally flows
downwards. Ifyou strike water and leap in it, yoa may cause
n to me above your faca. Dam its course, and you may raisa
It to he hills: bat is this the natural ineJination of water^ It is
impelled to do so. Human nature, in the same ..anaer, may b
made to practise vice.

3.nbsp;Kaou Tsz3 said, life is caKed nature, f Meaciu-, rejoin
€d, do you mean, that life is nature, in the same sense as white

of a «iute feather, is the same as the whiteness of white snow?
and that the whiteness of white snow, is the same as the white-
ness of a white gem? Yes, I do. Is then the nature of a do^ tb^

same as the nature of an ox? and the nature of an ox, the same
as the nature of a man? {

4. Kaou Tsze said, to relish food and love beauty, is nature.
Benevolence is internal, not external. Justice or fitness is ex-
ternal, not internal. Mencius said, what do you mean by say-
ing, that benevolence is internal, and justice * is external 7
A man, said the other, is old and hence I revere him: the
age (or cause of reverence) is not in me. That thing is whita
and I esteem it such, because its whiteness is manifested ex-
ternally. Therefore, I say that justice is external. Mencius said,
the whiteness of a white horse does not differ from the white-
ness of a white man ; I know not whether there be any differ-
ence between the respect which you would shew to an old horse
and that which you would shew to an old man; or whether
justice be in the object reverenced, or in the agent who reverences.

Kaou Tsze said, I love ray own brother, but I do not love
the brother of a man of Tsin. The reason is, that the affection
of love arises from my delight in him, hcnce it is said to be in-
ternal. I revere the age of an inhabitant of Tsoo, aud I like-
wise revere the age of a relative. The reason is, that age pro
duces the deUght, or desire to revere; therefore, we say, that justice
is external, f Mencius rejoined, a reUsh for food dressed by an
inhabitant of Tsin, does not differ from a relish for food dress-
ed by my own countryman. The things are the same, but is
the relish for the manner in which they are dressed external ?

5. Mung Ke Tsze asked Kung Too Tsze, saying, what is
meant by saying, that justice is internal ? We put in practice
our respect, said the other, therefore, it is said to be internal.
Should one pay more respect to his own elder brother, or to a
neighbour who is one year older than his brother? One should
pay most respect to his own elder brother. When drinking to,

• The word here rendered jastice means what is just, proper and fit in the nature of thing».

t That is, the affection of love reigns in me, and therefore ia said to be internal, but respee«
rests on him, hence is said to be external.

wbich of them should one first give wine? To his neighbour.
Then the cause of respect depends on that man, and the cause
of precodence on this, and is in reality external, not internal.

Kung Too Tsze, unable to reply, informed Mencius. Mencius
said, ask him whether he ought to pay most respect to his uncle,
or to his younger brother, and he will say to his uncle. Then
say, suppose your younger brother were the representative of the
dead, * which vrould you show most respect to? and he will reply
to my younger brother: then you may say, how then does the
cause of respect rest in your uncle? and he will say, it depends
on the place one occupies: then you may say, since it depends
on the place one holds, I reply that in general, my highest respect
is due to my elder brother, and is due to a neighbour only for a
short time (i. e- while my guest), f

When Ke Tsze heard this, he said, when it is proper to show
the highest reverence to my uncle, I do so, and when proper to
give the highest honor to my younger brother, I give him the
highest honor; but in reality this depends on external circum-
stances. Kung Too Tsze said, in winter we drink hot and in
summer cold water; is then the sense which thus directs our
eating and drinking external?

6. Kung Too Tsze said, Kaou Tsze says, that human na-
ture is originally neither virtuous, nor vicious. Some say that
nature may be led to virtue, or vice. Hence, when Wan and Woo
reigned, the people loved virtue, but when Yew and Le reigned,
the people took pleasure in cruelty. Some say that there are
people whose natures are radically good, and others whose na-
tures are radically bad. Hence, when Yaou reigned there was a

• Referring to to the custom of some persons being placed on the seat of a deceased nareot
or ancestor, while sacrilices were presented to the manes of the person so represented In this
ease, even a younger brother has the honors due to the person, whom he for the time personifies.

t The case of a younger brother being honored for a short time, on account of the sa«t
™ OToupies, was krought forward as a complete counter part to the case of a neiehboa-Ti
nncle proposed hy K.e Tsze and to which Kung Too Tsze was unable to reply.

Seang (a wicked man). Wiien Koo Sow was a father there
was a Shun, and when Chow was an elder brother's son, and
a sovereign, there were Wei Tsze Ke and Wang Tsze Pe

Kan,¹ Now, since you say that nature is virtuous, these things
could not have been. Mencius replied, if you observe the natural
dispositions, you may see that they are virtuous: hence, I say,
that natura is virtuous. If men practise vice, it is not the fault
of their natural powers.

All men have compassionate hearts—all men have her.rts
which feel ashamed of vice—ail men have hearts disposed to
shew reverence and respect—and all men have hearts which
discriminate between right and wrong. A compassionate heart
is benevolence—a heart which is ashamed of vice is rectitude, a
heart which respects and reveres, is propriety—and a heart which
distinguishes right fro.m wrong, is wisdom. Now, benevolence,
rectitudc, propriety and wisdom are not melted into us from
something external: we certainly possess them of ourselves.
But many think not of this. Hence, it is said quot; Seek and you
shall obtain, let go sind you shall lose.quot; Some lose one fold,
some ten, some beyond number. Thus, they do not improve
their natural powers, t The She says, quot; Heaven created all men
having their duties and the means, or rules, of performing them.

*nbsp;Intimating that the holy Princes Yaoa and Shnn could not change the »icious nature of
the wicked Se'^g, nor of the no less wicked Koo Sow, nor could the virtuous uncles of ihe
brutal tyrant Chow, tarn his feet into ihe path of virtue, and that consequently the nature
of the one class, was radically good and that of the other radically bad. * *

t It is not that all man do not possess perfectly benevolent aud upright hearts, nor that they
kave not hearts which are ashamed of vice and can distinguish clearly between right and wrong,
but the evil lies in their not making a right use of their original virtae and talents, so as to
bring the.n to consumate perfection. On the contrarv, many thoughtlessly sink mto vice and
degrade them selves till they become no better than the brutes.

1nbsp;nbsp;* From the premises a conclusion some what difterent might be fairly drawn, namely,
that the one class had so trained their minds to the contemplation of virtue, and had so far mor-
tified the original depravity of their nature, that their conduct exhibited a happy contrast to
that of the other. But, till it be fully proven, that their lives were perfectly free from the
least deviation from perfect virtae, it cannot be shewu that their natuies were orginally perfect-
ly virtuous.nbsp;. .

It appears that while the sages of antiquity, to a man, held the notion that human nature in its
original state, i. e. as received from heaven is perfectly holy, there were others who maintained
a very different doctrine. Let experience say whether tue latter were not nearer the
truth.

It is the natural and constant disposition of men to love beau,
tiful virtue.quot; Confucius says, that he who wrote thisOdeknew
right principles. Wherefore, since there are duties, there must be
the means of performing them, which is the original nature of man.
Therefore he loves beautiful virtue. *

7. Mancius said, in years of plenty, sons and younger bro-
thers, (or youag people) have abundance to depend on, but in bad
yaars, they do much mischief. The dilference does not arise
from tha talents, or natural powers, which heaven bestows, but
from thit which drowns their minds ia vice, f If you sow and
phnt whejt in the same kind of land, and at the same time, it
sprinjTs up, and ripens in season If the produce be unequal,
that is to be ascribed to the fatness, or poverty of the land, to
the abundance, or scantiness of the rains, or to the difference of
labor bestowed on it. Wherefore, all of the same species resem-
ble each other. Why should we doubt this rule in reference to
man only? The sages are of the same species with us. Hence,
Lung Tsze said, if a man without knowing the size of my foot,
make shoes for me, I know, that he will not make baskets.
Shoes resemble each other, because all the feet under heaven are
of tbe same shape. J

This is the case too in reference to flavors. The relish of all
mouths is similar. Yih Ya (a man well skilled in flavors) knew
beforehand what my taste would relish. Since his taste was

• Human n^ure in its ordinal state accords entirely with divino reason. In this respeot
there is no difterenoe between Yaou, Shun and the man of the lowest situation. * •

t IntimatinT that in yeafs of plenty, having abundance of food, they are disposed to lear»
•ad practise the principles of virtue, bat on the other hand, when they are pres3»d by want
Weir,virtuous nature is forced by stern necessity to commit numerous acts of wickedness, tt

t These similies are meant to prove, that all men are by nature equally virtuous.

i™«. I f f ® little strange how the sages did not perceive, that if human oatnre had been
tmraacnlatel v pure, and absolutely perfect as they uniformly represent it to be, man would have
•pontaneously wa ked in the path of perfect virtue, and could not without an absolute chansa
•ligrtestdegree'''^ as they never hmt at. have deviated from the path of rectitude in th«

t t Sound [ hilcscphvtfaches us, that tiue virtue never shines so bright as in the timi. nf
severe acveisity. Old experience teaches the same lesson. What are we tlien to think of ih«»
perfect virtue which is transJbrmed into vice by adversity.nbsp;• .nbsp;'

thus, if his nature had differed from other men as that of dogs
and horses differ, how could all men follow the taste of Yih
Ya ? This proves that the tastes of all men are similar. The
same holds good with regard to the ear. Sze Kwang knew before-
hand what sounds would please the ears of all mankind. This
proves that the ears of all men are similar. So it is with the
eye. For instance, there was no one who did not esteem Tsze Too
beautiful. Those who were insensible to the beauty of Tsze Too
had no eyes.

Hence, it is said, that all men's mouths have a similar relish,
and the ears of all have the same faculty of hearing, or are
pleased with the same sounds, and their eyes love the same
beauties. quot;Why should their minds alone differ ? In what do
men's minds accord ? It is said to be in reason and rectitude. The
sages found out beforehand in what our minds are alike. Hence,
reason and rectitude are delightful to our minds in the same
manner as the mouth is delighted by eating herbs and flesh.

8. Mencius said, the wood on the New mountain was once
beautiful, but being the out-skirts of a great city, it was cut down
by the hatchet: how cannot it now be beautiful! Yet being nourr
ished by the revolutions of day and night, and by the genial
influences of rain and dew, the tender sprouts rise again, but are
eaten up by the cattle and sheep. Hence, it appears a naked
waste. When men see this naked waste, they suppose that,
it was never covered by wood. But is this the piiginal state,
or nature of the mountain 1

If man would preserve it, has he not a just and benevolent
heart! But the means by which man loses his virtuous heart,
resembles the cutting down of the wood by the axe. If you dair
ly cut it down, how can it look well? The good feeling which
he acquires in the night, leads him to unite nearly with all men in
what they originally love and hate. But the business of the day
checks and destroys it. When thus frequently checked and de-
stroyed, at last the nightly feeling is not sufficient to keep his

heart. quot;When once his nightly feeling is not sufficient to
keep him, he is not far from being a brute. When men see
such brutes they suppose that they never possessed good abili-
ties (or a virtuous nature), but is this human nature !

Hence, if it obtain its proper nourishment, there is nothing,
that will not grow, bat if that is lost, there is nothing that will
not go to ruin.

Confucius says, hold fast and you will preserve it; let go and
you lose it. It (the mind) goes and comes in no time. No one
knows where it may 'go to. This can only be said of the
mind.

9.nbsp;Mencius said, I am not astonished that your majesty is
defective in wisdom. Suppose you take a thing which of all
others under heaven is most easily made to grow, yet ifyou
give it one day's genial heat, and anon ten days chilling cold,
it cannot grow. I am seldom with you, and wben I retire those
who cool you approach. How can my doctrines bud.

For instance, the talents required for chess are but small, yet
if a man do not bend his whole mind and attention to it, he will
not succeed. Yih Tsew is the best player in the country, sup-
pose yoa employ Yth Tsew to teach two men to play at chess,
and one of them bends his whole mmd and attention to the thing,
and only listens to the instructions of Yih Tsew; the other,
although he listens, yet in his mind he sees a bird coming and
thinks how he should handle his bow and arrow to shoot it.
Hence, although he learn along with the other, he will not equal
him. Is this because his knowledge is not equal to his com-
panion? By BO means. *

10.nbsp;Mencius said, I love fish, so do I Heung Chang (a kind
of wild boar's feet,) but if I cannot get both at once, I give up
fish and take Heung Chang. I love life, and I love justice, but

• This aectioD is intended to shew that it is in oons^nence of man coming in contact wife
*xt«nul objects, the internal parity and rectitude of his mind are gradually corrupted.

if I cannot preserve both at once, I would give up hfe and hold
fast justice. Although I love life, there is that which I love
more than life, hence 1 will not act irregularly to obtain hfe.
Although I hate death, yet there is that which I hate more than
death, hence there are evils, or danger, which I will not avoid.

If it were the case that man desired nothing more than life,
then why not us? every means by which it may be preserved,
and were it true that there were nothing which man hated more
than death, then why not use every means by which danger may
be avoided ? ¹

From this virtuous nature a man will not do what is wrong
to save life, nor what is unjust to avoid calamity. Hence,
there is that which is desired more than life, and that which is
hated more than death. Nor is it only men of superior virtue
and talents who possess this heart, but all men originally posr
sess it, Tbe virtuous are able to preserve it, f

Suppose one in such a state that one bamboo of food, or one
dish of soup would save his life, while the want of them would
occasion his death, if you call rudely to him and give these to
him, even a man on the high way will not receive them, If you
strike the ground with your fqot and offer them to a common
beggar he will deem them unclean,

Now, if 1 without asking whether it is just or not, receive ten
thousand Chung, of what consequence will these be to my per-
son (compared with the bomboo of rice and dish of soup), but to
beautify my mansions, afford me the attendance of wives and
concubines, and the praises of the harum. %

* Tfiese remarks are intended to prove that man's nature is originally virtuous; so much so,
that if followed, it leads a man to part with life rather than do what is unjust. * •

t This last clause is intended to shew to what length human nature will go, aud what excuses
U will make for an act qf injustice, when once it loses its original rectitude.

$ It is suspected that this conversation was held with the King of Tse, The intention of
the sage was to shew his majesty, that his getting possession of, aad holding fast that wisdom
which his station required and depended on what sojrt of men he kept about him.

1nbsp; * That there have been eminent examples of such conduct even among heathens cannot
be denied, but the fact is by no means conclusive iu support of the doctrine of the original
fectitude of human nature. For a man may die a martyr to his own pride, or to piiblio fame ;
as ??eU to his natural love of rectitude.

Formerly to save you from death, you would receive, but now
you receive in order to beautify your mansions. Formerly you
would not receive to save you from death, but now you receive
to obtain the services of wives and concubines. Formerly you
would not receive, to save your body from death, but now you
receive to obtain the praises of the poor. Is it not time to stop ? *
This is what we call losing the original heart.

11.nbsp;Mencius says, benevolence is man's heart, and justice is
man's path. To lose the way, and no longer walk therein—to let
one's heart go, and not know how to seek it, how lamentable! If
a marj lose his fowls, or his dogs, he knows how to seek them.
There are those who lose their hearts, and know not how to
seek them.

12.nbsp;Mencius says, suppose a man's nameless (4th.) finger,
was bent so that he could not stretch it out, it would neither be
painful, nor would it much impede his business. Yet were there
any one who could straight it, he would not think the distance
between Tsin and Tsoo too great to go for that purpose, just
because his finger was not like other people's.

Now, if one knows how to feel ashamed that his fingers are not
like other men's, and yet knows not how to be ashamed that his
heart is not like that of other's, such a man may be said not to
know the relative importance of things.

13.nbsp;Mencius says, if a man wish to rear the Tung and
Tsze trees, which may be grasped by one or both the hands,
every one knows bow to nourish them. If one knows not how
to nourish himself, does he not love the Tung and Tsze tree.

although they come ia an improper and uajost maoaer. What a striking proof, that you hare
lost your original virtue!

14.nbsp;Men in the treatment of their persons, love the whole
body, and loving the whole body, they nourish the whoie body.
There is not a cubit nor an inch of skin, which they do not love,
and hence there is not a cubit nor an inch of skia, which they
do not take care of. Therefore, in examining whether one be
virtuous or not, why should there be any other rule than what
we find in ourselves.

In the body there are more honorable, and less honorable,
less important and mora important parts. We ought not on
account of the less impoitant to injure the more important, nor
on account of the less honorable, to inju.'a the more honorable.
He who nourishes the less important, is a low man, but he who
takes care of the more important, is a superior man. If a gar-
dener were to neglect the Woo and Kea trees, and cultivate
the Urh and Keih shrubs, he would prove himself a worthless
gardener. The man who takes care of his little finger, and neglects
his shoulder, without knowing, is a sick wolf man. * A man
who merely eats and drinks, men despise, because he attends to
what is of little moment, and neglects what is of great impor-
tance. If the man who gives himself to eating and drinking, did
not neglect what is of great moment, then would not the mouth
and belly be accounted among the cubits and inches of skin i^ e.
there would be no fault in taking care of them.

15.nbsp;Kung Too asked, saying, all are equally men; what is
the reason, f that some are great men, and some mean ? Men-
cius replied, those who follow their superior faculties, are great
men and those who follow their inferior faculties are low men.

* The wolf is expert at looking over its shoulder, but wheu sick it cannot to do so, bene«
it is employed as metaphorical of losing, or neglecting the back of the shoulder.

t Intimating, that if those who give themselves to eating and drinking, did not nejle«t
more important concerns, they could not be blamed, but that this is never the case.

All are equally men, why do some follow thdr superior fa-
culties, and some their inferior? The ear and eye cannot think,
but are corrupted by external objects. When mere material
things come in contact, they lead each other away. It is the
mind that can think. When one thinks, he finds the right way;
but if he do not think, he will not find it. * This is what hea-'
ven has bestowed on us. If we first establish our superior fa-
culties, then our inferior faculties will not injure us. This only
is the way to be great men, (or those who do so are great men).

16'. Mencius says, there is a divine nobility, and a human
nobility. Benevolence, justice, fidelity, and truth, and to de-
hght in virtue without weariness, consitute divine nobility. To
be a Prince, a prime minister, or a great officer of state, con-
stitute human nobihty. The ancients adorned divine nobility,
and human nobility followed it.

The men of the present day, cultivate divine nobility, in or-
der that they may obtain human nobihty, and when they once
get human nobility, they throw away divine nobility. This is
the height of delusion, and must end in the loss of both.

17. Mencius says, all are equally desirous of honor, and all
have honor in themselves ; but they think not of it- The honor
which men give is not genuine honor. Those whom Chaou Mung
(fhe chief minister) raises to honorable stations, he can degrade
or put down, f

The She King says, quot; Drunk with wine, and filled with virtue.quot;
Intimating, that those who are full of benevolence and justice
wish not for the fine flavored food which others would give them'
nor do those whose praises are great and far known, wish for
fine robes from others.

IpLJlhhquot;'-''nbsp;f'^'quot; emplayment of our our rational powers, that we come to the fcno»

whioh flows fro« the possession and practfce of virtue, ka^ can neither give nor ^^e away

18.nbsp;Mencius says, virtue is superior to vice, as water is to
fire. The moderns in the practice of virtue, resemble those who
throw one glass of water on a cart load of burning wood, which
not quenching it, they say, that water cannot overcome fire.
Those who act thus, in the highest degree assist the practice of
vice, and in the end lose their own virtue.

19.nbsp;Mencius says, the Woo Kuh when sown is beautiful, but
if not ripened it is not equal to the Te Pae, and thus true vir-
tue consists in maturity.

20.nbsp;Mencius says, that Yu in teaching men to shoot taught
them to bend their attention to filhng the bow, and he who stu-
dies must bend his attention to filling up. When a master car-
penter teaches, he must use the compass and square, the
learner must also learn by rule.

1. A man of the Jin country asked at Uh Loo Tsze whether
eating or propriety was most important, and whether the love
of women or propriety be most important? Propriety is most
important said the other. If then one hy eating only according
to propriety should thereby die of hunger, but by eating con-
trary to propriety could obtain food, ought he in such a
case to prefer propriety ? If by meeting his bride he could
not be married, but if by not meeting her in person he
could obtain marriage, ought he in such a case to meet her.
Uh Loo Tsze would not reply, but went next day to Tsow and
informed Mencius, Mencius said, what difficulty is their in
replying to this.

If you do not measure the root, and only wish to make the
tops equal you may place an inch of wood higher than the top
of a mountain. Gold is heavier than feathers, but how can you
say that one clasp of gold is heavier than a cart load of feather«
If you compare what is most important in reference to eatin^''
with what is least important in propriety, is not eating
most important, and if you compare what is most important
in the duty of marriage with what is least important in proprie-
ty, is not marriage the more important. ¹ Go and answer
him, saying, if by twisting your elder brothers arm and taking
it from him by violence you could obtain food, but other wise
could not, would you twist his arm, or not? If by leaping over
the wall of the east house and dragging out a lady, you could
obtain marriage, but if you did not so, could not obtain marri-
age, would you drag her or not ?

Tsaou Keaou asked, saying, it is said, that all men may be-
come Yaous and Shuns, is it so or not ? Mencius answered, in the
affirmative. Keaou said, I have heard, that Wan Wang was ten
cubits and Tang was nine; at present, I am nine cubits and four
inches high and can do nothing but eat rice. This being the case
what must I do that I may succeed, f

Mencius said, why should this be the case, it is only neces-
sary to act. Suppose a man who formerly could not overcome a
chicken ; then he was weak, but if be now can hft one hundred
Keun, he is now strong.:!: Thus he who can do what Woo
Hwo did, is just Woo Hwo. § Why should men grieve them-
selves about want of abihty ? it is in want of exercise that the
evil lies. He who walk slowly a little behind a superior, is said to
^ct the part of a younger brother 5 but he who walks sharply and

1nbsp; To hanger one's-self to de^th, or not to preserve the line of succession, are greater breach-.
es of propriety, than to take a little food offered in a rude manner, when that is the only war
Of savipg life; qr breaking throijgh the rules of obtaning in marriage, when that is the »nlr wm
pf obtaining it.nbsp;J quot;quot;tf

t The difference did not lie in his strength, but in the will to exert it or «ot,
S Woo Hwo was a man of great muscular strength-

goes before his superior, is said to violate the duties of a youn-
ger brother. Now are not men able to to walk slowly behind?
It is only that they will not do it. The way of Yaou and Shun,
was filial piety and fraternal affection and nothing more. *

Now, Sir, if you wear such clothes as Yaou wore, recite
Yaou's'words, and perform Yaou's actions, you will be Yaou.
But if you wear such clothes as Kea wore, recite the words of
Kee, and do the actions of Kee, then you will be Kee.

Keaou said, when I obtain an audience of the Prince of Tsow
I will ask hira to lend me a house, that I may remain here and
receive instructions in your school. Mencius replied, right prin-
ciples resemble a great road, why should they be difficult to
learn? The failing of men is, that they do not seek them. You
may go home. Sir, and seek after them, and you will have abun-
dance of teachers, t

the author of the Seaou Pwan is a mean man. t Mencius said,
why does he he s iy so ? Because it complains. Mencius rephed,
how bigoted are Kaou Sow's criticisms on the poets! Suppose
there was a man here, and a person of Yue were to draw his
bow to shoot hi n, then I might dissuade him, and laugh, and
for no other reason than that he was a relative of mine, but
were my own brother to bend his bow to shoot him, then I would
weep and dissuade him, and from no other cause, but that he was
my brother. The complaint of the Seaou Pwan shews the af-
fection of a relative. To feel affection for relatives is virtue.
How narrow and bigoted Kaou Sow's remarks on the poets!
But, said the other, why is there grumbling in ths Kae Fung ?

Mencius replied, the Kae Fung points out the small faults of
parents, and the Seaou Pwan points out the great faults of pa-
rents. When parents are guilty of great faults, not to com-
plain is treating them with distance, when they are guilty of
small faults and we complain, we shew want of forbearance.
To treat them with indifference is unfilial, and want of forbear-
ance is likewise unfilial.

Confucius says. Shun possessed filial piety in the highest degree.
At fifty years of age, he felt ardent anxiety about his parents.

4. When Shun Kang was on his way to Tsoo, Mencius met
him in ShTh Mow and said, where are you bound Sir? To which
he replied, I have heard that Tsin and Tsoo are raising armies.
I am going to wait on the king of Tsoo, that I may persuade
him to stop. Should the king of Tsoo not be pleased, I wish
to wait on the king of Tsin and entreat him to stop- Perhaps
I may succeed with one of these two Princes.

I do not, said Mencius, ask the particulars of your plan, but
I wish to hear the general scope of it. In what manner will you
persuade them ? I will speak of the unprofitableness of the
thing (i. e. war). Ah Sir, your intention is noble, but its
name is improper. If you exhort the Princes of Tsin and Tsoo
(not to go to war) from motives of gain, they will delight in gain
and stop their armies; the armies will also joyfully stop and
delight in profit. Ministers will serve their Princes from the
love of gain. Sons will serve their parents from the love of gain.
Younger brothers will serve their elder brothers from the love
of gain. Thus, in the end Princes, ministers, fathers, sons, elder
brothers, and younger brothers will abandon benevolence and
justice, and perform their respective duties from mere mercena-
ry motives. In such circumstances ruin is certain.

But, if you. Sir, exhort the Princes of Tsin and Tsoo to stop
from a regard to benevolence, and justice, then the kings of
Tsin and Tsoo will delight in benevolence and justice, and
stop their cirmies 5 the 3,rmics will joyiully stop, ^nd rcjoicG

in benevolence and justice. Ministers will serve their Princes
from the love of justice. Sons will serve their fathers from
the love of benevolence and justice. Younger brothers will
serve their elder brothers from the love of benevolence and
justice. Thus, Princes, ministers, fathers, eider and younger
brothers will all put away the love of gain, and perform their
respective duties from the love of benevolence and justice. Were
this the case ons must govern the Empire. Why speak of gain?

5. When Mencius resided in Tsow, Ke Jin, then acting
Governor of the place, sent presents to him, which he received
without returning thanks. When he lived in Ping Leth, the
prime minister Choo Tsze, sent presents to him, which he
likewise received without returning thanks.

Some time after this, having gone from Tsow to Jin, he waited
on Ke Tsze, but when he went from Ping Lüh to Tse, he did
not visit Choo Tsze. Uh Loo, greatly pleased at this, said, now
I have obtained an opportunity (of asking). On which he ask-
ed, saying. Sir, when you went to Jin you visited Ke Tsze, but
when you went to Tse you did not visit Choo Tsze; was this
because he was only prime minister ? Mencius said po. The
Shoo King says, in presenting gifts let there be abundance of
respect. If the respect do not equal the gift, it is said not to
be presented, because the mind is not engaged in presenting it,
hence the act is not compLted. Loo was pleased, some one
asking him about this afiuir, Uh Loo replied, Ke Tsze could not
come to Tsow, but Choo Tsze could have come to Ping Lüh. *
6. Shun Yu Kwan (speaking to Mencius) said, when a man
esteems his name and merits of the first importance, he labors
for the goo(l of others. But, when he puts his name and merits
in the back ground, he only acts for his own good. When you

* K.e Tsze was aothgt;' Prince of Jin, and could not go to another country to visit Mencius,
hence, he in presenting his gifts, shewed saSicieut respect. Bat Choo Tsze was only prime
minister of Tse, and might have gone to the borders of Tse to see the sage, hence, although
he sent presents, yet not having gone in person, he was deficient in respect, »nd cOBSequenUy
?»as not visited by Mencius.

Sir, held the office of middle King, your name and merits were
of no use, either to superiors or inferiors, and you have left your
place. Will the truly benevolent act thus. ¹ Mencius replied,
he who preferred holding a low situation, and would not em-
ploy his virtue and intelligence in the service of the vicious, was
Plh E. He who went five times to serve Tang, and five times
to serve Kee, was E Yin. He who was not ashamed of serving
a vile Prince, and who did not refuse a low office, was Lew
Hea H'.vay. These three gentlemen, did not act in the same
way, but their aim was one. What was that ? Benevolence.
The superior man is truly benevolent, why should all act in the
same way ? f

In the tims of Prince Muh of Loo, when Kung E Tsze was
his Premier and Lew Tsze and Tsze Sze were miniieters.
Loo was greatly diminished, from which may be seen that
these sages are of no advantage to the st,-ite.

Mencius replied, Yu would not listen to Pih Le He and con-
sequently lost his country. Müh, Prince of Tsin, employed hira
and consequently subdued the Princes. If the advice of the
man of virtue and talents is not followed, the country goes to
ruin; how would it be possible to give part of it away.

The other replied, formerly, Wang Paou lived in Ke, and the
people of Ho Le became good singers. Meen Ke lived in Kaou
Tang, and the people of Tss Yew became good singers. The
wives of Hwa Chow and Ke Leang wept well foi their hus-
bands, and the manners of the country were renovated. If it be
within, it must appear without. For one to do his duty and
not to influence by his merit, is what I have not yet seen, there-
fore at present there is no man of worth. If there were I must
have seen them.

1nbsp; Here Shun Yu Kwan saterises Mencins for having held a high office in Tse, without
having done any thing meritorious for the good of the country.

Intimating that a man's virtue, is not always determined by his going into, or his leaving
office, and that truly good and great men, may pursue a difl'erent line of ceadnot, while afl
hare the same end in view.

Meacius said, when Confucius was criminal judge in Loo, he
was not listened to; when at a sacrifice no flesh was sent him,
he waited not to put off his cap, but went off. Tiie ignorant
supposed that it was on account of the flesh that he left. The
intelligent thought that rude treatment sent him away, but the
truth is, that Confucius only waited for some little cause of
leaving, and wished not to go away irregularly. The actions
of the superior man are certainly not known by the multitude. ¹
7. Mencius said, the five Pa (Princes who ruled by force)
offended against the laws of the three kings,—present tributary
Princes are guilty of offences against the five Pa, and the pre-
sent great ofiicers of state are worse than the Princes, f

Formerly, when the Emperor went to see the Princes, it was
called Seuen Show ; and when the Princes attended at court, it
was called Shuh Shih. In the spring season they examined the
plowing of the fields, and supplied those with seed, who had
not enough. In the autumn they enquired whose crops were de-
ficient. When they entered a Province, if the lands were well
cultivated, and the fields in good order—the aged nourished,
superiors respected—and men of virtue and talents in official
situations, they rewarded the Princes by a grant of land.

When they entered a Province, and found the land waste,
and covered with weeds—the aged neglected, men of virtue and
talents lost,—and avaricius men holding official situations, then
they inflicted punishment. If a Prince was once absent from a
levee, they diminished his salary,—if twice absent from a levee,
they took part of his lands away—if thrice absent from a levee.

1nbsp; Intimating that Shnn Ya Kwan had not discernment to Icnow who possessed eminent vir-
tue and talents, which really was the case.

t The five Pa were Kwan Prince of Tse, Wan of Tsin, Muh of Tsin, Seang of Sung and
Chwang of Sung all of whom departed in some measure from the politics of the former kings,
and governed too nwich by force. The three kings were Yu of the Hea Dynasty, Tang of ths
Shang and Wan and Woo of the Chow. The two last being reckoned one only.

they sent an army to remove him. Hence, the Emperor in-
quired into crimes, but did not execute punishment, tribu-
tary Princes did not inquire into crimes, nor give orders to
punish. Bnt the five Pa dragged on the Princes to punish the

Among the five Pa, Hwan Kung was most famous, he assem-
bled the tributary Princes in Kwei Kew,-bound the victims
and brought the books, but shed no blood. The first clause of-
the oath declared, that the unfilial should be cut off,—that the
legal heir should not be changed, and that concubines should
not be made wives. The second declared, that men of virtue
should be honored-talent should be cherished, and excellence
made manifest. The third declared, that the old should be re-
vered, the young treated with tenderness, and that stran-^ers
(travelling merchants,) should not be disrespected. The fourth
clause declared, that there should not be hereditary offices that
one man should not hold two offices, that proper men should be
chosen to official situations, and that the Prince would not take
upon himself to put to death high ofiicers of state. The fifth
clause declared, that the water courses should not be turned for
private advantage, that no hinderance should be made to for
eign trade,-that no one should be installed in the government
of a country, without announcing it to the Emperor. It concluded
by saying, let all of us who have unitedly sworn ever after at
tend to our oath, and live in harmony. But the Princes ofthe
present day have violated all these five prohibitions, and hence
have offended against the five Pa.

He who connives at the faults of his Prince is guilty of a small
crime, but he who leads on his Prince to commit the crimes to
which he is secretly inclined, is guilty of a heavy crime Th«
present high officers of state all thus lead on their Princes to thI

commission of crimes to which they are secretly inclined. Hence
it is said, that the present high officers of state, offend against,
or are worse than, the Princes of the present time.

8. The Prince of Loo wished to give Chin Tsze a military
command. Mencius said, to employ the people in war without
teaching them, * is said to be ruining them; in the time of
Yaou and Shun, those who would ruin the people would not
have been endured. Suppose you were by one battle to be vic-
torious over Tse, and thus get possession of Nan Yang, it wou
still be improper to go to war. Chin Tsze suddenly manifested
displeasure, and said, thus I do not understand. Then said,
Mencius I will clearly explain it to you ; the Imperial domain,
is one thousand miles, were it not one thousand miles, it would
not be sufficient to treat the Princes aright. The country of a
tributary Prince is one hundred miles, were it not one hundred
miles, it would not be sufficient to produce victims and grain
for the sacrifices in the ancestorial Temples.

When Chow Kung was made Prince of Loo if was one hun-
dred Le of extent; not but that there was abundance of ground
to give him, but he was restricted to one hundred Le. AVhen
Tae Kung was made Prince of Tse, it was likewise one hun-
dred Le of extent; this was not for want of plenty of land, but
he was restricted to one hundred Le. At present Loo is five
hundred Le of extent. Do you suppose. Sir, that in the event
of a good Emperor arising Loo would be increased, or diminish-
ed ?t The truly virtuous, will not without cause take from that,
and give to this ; how much less will they take territory at the
expence of men's lives !

• quot; Teachino; the peoplequot; means teaching them propriety and justice, so that, within, they
may obey their fathers and elder brothers, and without, serve their superiors.

t According to the principles of the famous Monarchs of antiquity the Emperor's Royal do-
main, was one thousand Le, and that of tributary Princes one hundred Le. This divison being
founded by the sages, and according as it did with the nature of things, ought always to bt
to. Hence as Ijoo the country of a tributary Prince bad so far violated this principle,
01 division as to have increased to the extent of five hundred, if an Emperor of the trM
micient stamp should arise it would be diminished.

9. Mencius said, at present those who hold government
offices, brag and say, we can for the benefit of our Prince culti-
vate the waste lands, and fill the stores and treasuries. Those
who at present are called good ministers, in ancient times would
have been called the robbers of the people. If the Prince's mind
be not inclined to right principles, nor his inclination turned
towards benevolence, then to enrich him is to enrich Këë.

They say we can for our Prince unite in alliance other coun,
tries, and if we fight, we must conquer. Those who are at pre-
sent called good ministers, in ancient times would have been
called the robbers of the people. When the Prince is not dis-
posed to the right way, nor his inclination turned to virtue, and
yet seek to profit him by violence and war. is to assist K ^ë. If
(Princes) follow the principles of the present day, and do not
change the present customs, although you give them tiie Empire
they would not hold it one mornin,,''.

10. Pih Kwei said, I wish to take one twentieth as a tax
how will that do? Mencius replied, your principles Sir are the
prmciples of the Mih (northern barbarians.) Is one potter suffi-
cient for a country of ten thousand houses? He is not enou-^h,
he could not make a sufficient number of vessels for use. In Mih
the five grains do not grow, it produces millet only. They have
no cities, no palaces, no ancestorial Temples, no sacrificial
rites, no Princes, no presents of silkg and food, no officers of
government. Heace one twentieth is a sufficient tax.

How would it do for the inhabitants of China to abandon the
duties of the human relations, and have no men of superior
learning ! If a country cannot be without a sufficient number of
potters, how much less can it be without learned or superior
men. Those who wish to make the taxes lighter than Taou au(|
Shun did, are great Mihs, and small Mihs, and those who wish

11.nbsp;Pih Kwei said, I have regulated the water better than
Yu did, Mencius said, you are mistaken Sir. Yu regulated
the water according to its own principles. Hence Yu made the
four seas'his reservoirs, while you, my dear Sir, have made the
neighbouring states your reservoirs. When water runs not in
its proper channels, it is called an inundation. An inundation,
the benevolent man hates, you are under a mistake my friend, t

12.nbsp;Mencius says, if the superior man is not fully grounded
in th» truth, how can he conduct affairs aright.

13.nbsp;The Prince of Loo wished to employ Lo Ching Tsze in
a government situation, or rather as Prime Minister. Mencius
said, when I heard of it, I was so much delighted, that I could
not sleep.

Kung Sun Chow said, is L'j Ching Tsze magnanimous, (per-
haps valiant.) No. Is he a man of deep council? No. Is he
possessed of extensive knowledge? No. How then were you
so much delighted that you could not sleep ? Because he is a
man who loves virtue. Is the love of virtue enough ? The love
of virtue is more than sufficient to rule the Empire, how much
more the Loo Province. For if a man love virtue, then all with-
in the four seas will esteem it a Ught thing to come a thousand
miles to instruct him- J

But, if they do not love virtue men will say they appear self-
jsufiicient, aud seem to say we know it. Their self-sufhcient air,

* To levy one tenth as a tax was the principle on which Yaou and Shun acted. He who
takes less, is a barbarian, aad he who takes more is a Kee, because less is not sufficient to
defray the expesces connected with the proper rites and ceremonies of a well gorercied country.

t Pih Kwei in carrying oCf the overplus of water from his own country, had sent it into the
peighbouring states aiid thus produced a sort of deluge, which proved injurious to others,
^hile Yu sent the overplus of water into the SRa, whero it could do no harm to any one,

t Men of superior abilities and great information will come from all quarters to assist him,
so that he will be more them suflicient for the government of the Empire,

and manner will drive men one thousand miles distant from them.
When good and learned men remain one thousand miles dis-
tant from them, then time-serving sycophants will come about
them. When they dwell among sycophants, although they
wished to govern well, how could they succeed.

14.nbsp;Ching Tsze asked, what rules the ancients who were
possessed of superior virtue, observed in accepting of an official
appointment. Mencius replied, there were three things which
induced them to go into office, and three which induced them
to give up their offices. When they were met and received with
respect and politeness, and it was said, that their instructions
will be attended to, they went iato office. But although they
might be treated with undiminished respect, yet if their words
werenotattended to, they withdrew. In the second place, although
their doctrines were not practised, if they were received with
politeness a:i 1 resp gt;ct, they went into office. But when res-
pect begin to dimmish they left.

In the last plaee, if morning and evening they had nothing
to eat, and were so hungry, that they could not go out at the
door, and if the Prince on hearing of it should have said my
high officers cannot practise their principles nor follow their
instructions, but I am ashamed, that they should he starved
with hunger in my country; and, if he supplied their wants,
then they accepted of his gifts merely to save them from death.

15.nbsp;Mencius said. Shun was elevated from the tilhng of the
fields, Foo Yue from being a house-builder, Kaou Kih from
selling fish ; Kwan E from prison. Shun Shuh from tho sea
and Pih Le He from the market. Hence, when heaven was
about to place these men in important trusts, it first severely
tried their minds, excercised their limbs, hungered their bodies
made them poor, and crossed them in their actions: thus it moved
their hearts and taught them patience.

When a man has been accustomed to err, and is afterwards
able to reform; when he has been distressed in his mind and
crossed ia his purposes, then he begins to act. It buds in his
color, is sent forth in his voice, and then he understands.

If witiun, there bo no minister who can rule the house, nor any
minister that can assist the Prince, and withoat, no distress from
a hostile country, then the nation will go to ruin. From this it
will be seen, tiiat life springs from sorrow, and affliction and
death from ease and mirth.

16.nbsp;Mencius says, there are many ways of teaching. To
teach a maa by deeming him impure (and cutting him oif) is
likewise to teach him.

17.nbsp;Mencius says, he who employs his whole mind will know
his nature. He who knows his nature knows heaven.

To cultivate virtue with undeviating singleness of intention,
without regard to a long or short life, is the way to fulfil the divine
decree.

18.nbsp;Mencius says, there is not any thing, but is decreed;
accord with and keep to what is right. Hence, he who under-
stands the decrees, will not stand under a falling wall. He who
dies in perforaiing his duty to the utmost of his power, accords
with the decree of heaven. But he who dies for his crimes, ac-
cords not with the divine decree.

19.nbsp;Mencius says, seek and you obtain it, be regardless of
it, and you lose it. This kind of seeking is advantageous. To
seek depends on us.

There is a proper rule by which we should seek, and whether
we obtain what we seek or not, depends on the divine decree.

In this case seeking is of no advantage. To seek in this case
depends on something external. *

20.nbsp;Mencius says, all virtue (literally all things) is contained
complete in ourselves. There is no greater joy than to turn round
on ourselves and become perfect.

Let us vigorously exert ourselves to act towards others as we
wish them to do to us. There is nothing easier than thus to
seek virtue.

21.nbsp;Mencius says, there are many who practise without a
clear knowledge of principles, Avho become habituated to the
thing without having examined it, and who to the end of life,
do the thing without understanding its principle.

22.nbsp;Mencius says, a man ought not to be shameless. Not to
be ashamed of the want of shame is to be without shame indeed!

Mencius says, shame is of great moment to man. It is only
the designing and artful that find no use for shame.

23.nbsp;He who is not ashamed of being unlike others in one
point, how can he be like them in any point? (Or he who is not)
ashamed of being unlike others how can he become like them.

24.nbsp;Mencius said, the virtuous Monarchs of antiquity loved
virtue and forgot their power. Why should the ancient virtuous
scholars alone be unlike them, i. e. the kings. They rejoiced
in their principles and forgot the power of men. Hence, if the
kings did not treat them with respect and politeness, they could
not see them often. And, if they could not see them often, how
much less make them their ministers.

25.nbsp;Mencius speaking to Sung Kow Tseen said, are you
fond of travelling, Sir? I will give you a lesson on the subject.
When men know and give credit to what you say, be perfectly

• It is tlie will of heaven that all should be virtuous and just, and it is within our own
power to obtain these, and hence our duty fo seek them. But whether we shall be rich or
occupy high stations, depends on heaven's decree, hence it is not our duty to seek after these
not is it certain that we shall obtain them, although we do seek them.nbsp;'

yourself and at ease, and when men do not know nor credit
your words, be likewise at ease. How may I, (said the other)
in such circumstances maintain self-composure? Honor virtue
and rejoice in justice, then you may always be at ease, and
maintain self-possession.

Heuce the scholar in poverty, loses not rectitude, nor does
he depart from the right path in the time of prosperity.

When he loses not rectitude in the midst of poverty he pre-
serves himself. When he departs not from the right path in the
time of prosperity, the people's hopes are not disappointed.

When the ancients got into office, they benefited the people.
When they did not get into office, they cultivated personal vir-
tue, and manifested it to the world. When poor (or out of office)
they practised virtue alone, when in office, they united with the
whole Empire in the practice of virtue.

26.nbsp;Mencius says, he who would wait for a Wan Wang, be-
fore he exert himself, is a mere common man. If one be a man
of superior talents, and eminent virtue, he will put forth his
strength and exert himself, although there be no Wan Wang.

27.nbsp;Mencius says, that he who, though you add to hira the
houses (or riches) of Han and Wei, still looks dissatisfied, far
surpasses men in general.

28.nbsp;Mencius says, employ the people on the principles of
ease, and though you make them work hard they will not grum-
ble. Put men to death by the principles, which have for their
object the preservation of life, and though you kill them, they
will not grumble.

29.nbsp;Mencius says, the subjects of the Pa, (those who ruled
by force) were joyful; thus, the people of the Wang, (those who
ruled by reason,) were easy and self-possessed, thus.

promoted their advantage and they praised not—so that they
daily advanced iu virtue without knowing tbe cause of it.

Wherever the superior man passes, renovation takes place.
The divine spirit which lie cherishes, above and below, flows
on equal ia extent and influence with heaven and earth. What
is there vvith him of the making up of slight deficiencies !

80. Mencius says, good words do not enter so deeply into
the heart of men, as does ths fame of good actions, (or are not
equal to tiie fame of good actions entering See.) Good laws,
are not equal to gaining the people by good instruction. Good
laws the people fear. Good instruction the people love. Good
laws obtain the people's money. Good instruction gains the
people's hearts.

31.nbsp;Mencius says, that which a man does without having
learned, is from natural abihty. What he knows without much
thought is from natural knowledge. There is not a single child,
who is carried in the arms, but loves its parents, and when they
grow up there is none of them, but know how to reverence elder
brothers. To feel affection for relatives, is benevolence—to re-
verence superiors, is justice. There is no difference in these
under the whole heaven.

32.nbsp;Mencius said, when Shun hved in the mountains, dwelt
with stones and trees, and played with the stag and wild hog,
he differed but little from the rustics of the mountains. When
he heard a single good word, or saw a .single good action, his zeal
resembled the breaking out of a river, which nothing can stop.

33.nbsp;Mencius says, do not what ought not to be done, wish
not for what should not be wished for. To act thus is enough.

34.nbsp;Mencius says, a man's having the wisdom of virtue, and
the knowledge of managing affairs, depends on his having suf-
fered trials. A minister kept at a distance, and a son treated
with coldness, being grieved in their minds, and deeply vexed,
become intelligent.

35.nbsp;Mencius says, among those who serve Princes there are
some who serve them for their pleasure, and some who give

tranquillity to the country, and who make tranquillizing the coun-
try their pleasure. There are some celestial people, who know-
ing perfectly what ought to be done in the E npire, go forth to
do it, and there are some great men who being correct them-
selves, correct others.

36.nbsp;Mencius says, the superior man has three causes of joy
amongst which ruling the Empire has no place. When his father
and mother are both alive and his brothers without trouble, this
is his first source of joy. When he can look up to heaven with-
out being ashamed, and down to men without blushing, this is
a second source of joy. When he obtains men of the best talent
under heaven, in order to teach and nourish them, this is a third
source of joy. These are the superior man's three sources of
joy, none of which consists in ruling the Empire.

37.nbsp;Mencius says, to extend his territory and increase the
number of his subjects, is what the superior man desires, but
his joy consists not in these things.

To stand in the middle of the Empire, and give peace and
tranquillity to all the people within the four seas, is what the
superior man delights in, but his heaven-derived nature rests not
in these. The nature of the superior man is such, that although
in a high and prosperous situation it adds nothing to his virtue,
and although in low and distressed circuinstances it impairs
it in nothing. The superior man's nature consists in this,
that benevolence, justice, propriety, and wisdom have their root
in his heart, and are exhibited in his countenance. They shine
forth in his face, and go through to his back. Taey are mani-
fested in his four members. Ths four members need not to be
spoken to, in order to make them understand.

.38. Mencius said, Pih E to avoid Chow dwelt on the bor-
ders of the north sea. When he heard that Wan Wang had
arisen, he exclaimed, why should I not return ! I hear that Se
Pih (Wan Wang) takes good care of the aged 1 Tae Kung avoid-
ed Chow and lived on the coast of the eastern sea: when he

any oaa under heaven that would take good care of the aged,
tha virtuous man would go over to him.

taught them ho.v to plant, and how to breed cattle-led on the
women and chddren to cherish the aged. If people of fifty do not
wear silks, they cannot be warm : if those of seventy do not eat
flesh they cannot be satisfied. Those who are neither warm, nor
satished. are called tha cold and hungry. Cut none of Wan
Wang s people were either cold or hungry.

39 Menciu3 says, m vaige wall the cultivation of the fields
and lay on moderate taxes, and you will enrich the people. quot;
Eat thiags in the proper season, and use them with propriety

Witnout fire and water, people cannot live. If you go at ni^ht
and knock at a man's door, asking for fira or water, the'e t
none who will not give you what is sufficient. The salt;^es so
govern the Enpire, as to cause the grain to be as abundLt as
fira and water. Wheu grain is as abundant as fire and water
will the people be vicious (or be void of benevolence) !
40. Mencius exclaimed, greaÉ was Confucius ! Ascend the Tune
rnountain and Loo appears small-ascend the Tae mountain and
the Empire seems small. Hence, look at the sea, and it is diffi.

The flowing of water is a thing which if it fill not its circles
in the fountain to the brim, it cannot flow out. The superior
man's mind, although bent towards right principles, yet if he
do not complete his education, he cannot communicate to others.

41.nbsp;Mencius says, he who rises at cock-crowing, and applies
with unremitting diligence to the practice of virtne, is a disci-
ple of Shun, an.d he who rises at cock-crowiag, and diligently
pursues gain, is a disciple of Caih (a rob;.ec). If you w.s.l to
know the difference between S'aua and Chih, it is no other than

42.nbsp;Mencius said, that Yang Tsze (the founder of a sect) act-
ed only for self. If the plucking out of a single hair, could
have benefited the Empire, he would not have done that much.
Mih Tsze teaches to love all men alike; so that he might be of
advantage to the Empire, he would have suffered being rubbed to
powder from the crown of the head to the sole of the foot.

Tsze Cho held the medium between these two. To hold the
medium is near the truth, but to hold the medium without weigh-
ing circumstances, is like sticking to one thing only. That which
renders sticking to only one way, is that which injures right
conduct, by taking care of one thing, and neglecting an hundred,

43. Mencius said, to the hungry any food is sweet, and to
the thirsty any drink is pleasant, because they have lost the
proper rehsh, being injured by hunger and thirst. But why is it
merely the mouth and belly, that suffer injury by hunger and
thirst! Men's minds also are injured by them. *

The man who can prevent the injury suffered from hunger and
thirst, from hurting his mind, has no occasion to be distressed
about not being equal to others, f

• Hanger and tbirst injure the month and belly, and poverty injures the hearts,
t When man's heart ilt; not moved by poverty he far surpasses others.

44.nbsp;Mencius said, Hea Hwuj', would not, for the office of
Sun Kung, (a high situation) have departed from his principles
or changed his line of conduct.

45.nbsp;Mencius says, s ome act like one who in digging a well,
digs nine jin (about 72 Chinese cubits), but does not dig till he
reaches the source, which is the same as the abandoning of the
well altogether (i. e. the same as if he had not digged at all).

46.nbsp;Mencius said, Yaou and Shun were perfect by nature.
Tang and Woo by personal effort, and the Woo Pa in name only.
When they continue for a long time to pretend to an attainment
how can they know that they do not possess it?

47.nbsp;Kung Sun Chow said, E Yin said, I would not con-
stantly look on his bad behaviour. I placed Tae Kea in Tung.
The people were highly pleased. When Tae Kea became vir-
tuous, and returned the people greatly rejoiced. * Ought then
a virtuous minister, when his Prince is not virtuous, to remove
him to a distance ? Mencius replied, he who has the views of
E Yiii may do so, but to do so without E Yin's views is usur-
pation.

48.nbsp;Kung Sun Chow said, the She King says, eat not the
bread of idleness. How is it then that learned mea eat and yet

do not till ? Mencius replied, if a superior man dwell in a
country, and is employed by the Prince, peace, riches, honor,
and glory will be the result. The youth following him, will be-
come filial, fraternal, and faithful. Where is there a greater in-
stance of not eating the bread of idleness ?

49. Teen, son of the king (of Tse), asked what the business
of the scholar consists in ? Mencius replied, in elevating his
mind and i nclination ? What do you mean by elevating the mind?

* Tae Kea was grand-son of the famous Tang, founder of the Shang Dynasty. He became
heir to his grand-father's throne, and being jiut under the care of the renowned sage E Yin,
proved rather perverse, on \rhich account his guardian sent him to live three years at the tomb
of his worthy gfand-fatber. This measure had the desired effect, for he on his return proved
• good Prince,

It consists merely iu being benevolent an d just. To kill one
innocent person is not benevolent. To take what one has no
right to is unjust. Where is his (the scholar's) abode? In bene-
volence. Where is his road? Justice. To dwell in bsasvolence,
and walk injustice, is the whole business of a great man.

50.nbsp;Mencius said, suppose one had offered Chung Tsze the
kingdom of Tse, contrary to justice, he would not have accept-
ed it. Hence, all men confided in him, (or gave him credit); but
this was only like the justice of giving up a bamboo of rice, or a
pot of soup. A man cannot be guilty of a greater crime than that
of obhterating the relations of kindred, of Prince, and minister,
and of superior and inferior. Why should men on account of
what is of small moment, give credit to what is of great impor-
tance?*

51.nbsp;Taou Ying asked saying, when Shun was Emperor, and
Kaou Yaou was minister of penal law, suppose Koo Sow (Shun's
father) had killed a man, what ought to have been done (or
what would Kaou Yaou have done).

Mencius replied, why he would have seized him to be sure.
But whould not Shun have prohibited him? How could Shun
have prohibited him ? He had received power from the laws.
What would Shun have done in this case? He would have
viewed relinquishing the Imperial throne, like casting away a
pair of grass shoes, and would have stolen his father, put him
On his back, fled to the sea coast, and lived there all theremaiii-
der of his days in joy, forgetting his Empire, f
52. Mencius on leaving Pan for Tse, saw the king of Tse's son,
on which he exclaimed, one's dwelling alters his air (or spirits),
his nourishment alters his person. How much depends on one's
iresidence (or situation). Is he not merely a man's son ?

• He left bis mother and brother and would not receive a salary from fhe king,
t In case of Shun's father having violated the law, Kaou Yaou would only have known lt;!gt;«
law, and would not have known the Emperor's father. On the other hand. Shun would onTt
b«ve known his father, would not have known that he had the Empire. These are the prinei-
ples on which a father and a minister should act.'

Mencius said, the palaces, chariots, horses, and clothes, ofthe
King's son much resemble other men's. Now, since his station
makes him thus, what would be the effect, if he dwelt in the
world's vast abode (universal benevolence).

The Prince of Loo having gone to Sung, when he called aj
the Teih Tseih gate, the porter said, this is not our Prince, how
is it that his voice is so like our Prince's ? This arose from no
other cause than similarity of station.
■ 53. Mencius says, to feed oae, and not to love him, is to
treat him like a pig. To love and not respect him, is using him
as you would your dog.

The man (or Prince) who truly respects, and reveres you, does
so before he presents his gifts. The superior man cannot be de-
tained by a mere profession of respect, without the reality. ¹

51. Mencius says, the human figure and colour possess a
divine nature: but it is only the sage who can fulfil what his
figure promises (or that acts in character).

55. Seuen Prince of Tse wished to shorten the period of
mourning for parents. Kung Sun Chow said, to mourn one year
is better than to give it up altogether. Mencius said, this is
like saying to one who should take a rude grasp of his elder
brother's arm, you should take a shght hold. Teach him fihal
piety and fraternal affection, and all will be right, f

About that time the king of Tse's son's mother died, and his
preceptor begged for him, that he might be permitted to wear
mourning for several months. Kung Sun Chow asked, what
was to be said respecting this case ? Mencius replied, he wished
to complete the period of mourning, and was not allowed; hence
although he did it but for one day, it was better than not to do
it-at all. In the case I spoke of, no one prohibited, but the
person was unwilling.

1nbsp; This section speaks of the manner in which the Princes of tjiose days treated the literati
ef merit.

J Intimating that were a man well acquainted with the principles of filial pietv and fraternal
affection, he would nerer think of either shortening the period of monrninz for parents nor
of treating his elder brother rudely,nbsp;'

56.nbsp;Meaciu-3 says, the superior man has five modes of com-
municating instruction.

1st. By administering instructions which affect like the timely
shower. 2nd!y. By perfecting men's virtues. 3rdly. By draw-
ing forth their talents- 4tlily. By answering enquiries. 5thly. By
secretly influencing others. In these five ways, does the superior
man impart knowledge.

57.nbsp;Kung Sun Chow said, high and excellent are right prin-
ciples ! Learning them ought to be viewed as ascending to hea-
ven, and as unattainable. Why not lower the study of them to
suit the capacity of the learner, in order to encourage his daily
exertion ? Mencius rephed, the Master carpenter does not
change his hnes for the sake of a dull apprentice, nor does the
archer change his mode of handling the bow, for the conveni-
ence of a stupid learner. The superior man bends his bow, but
shoots not; the arrow goes off of itself. He stands in the middle
way, and those who can, follow him.

58.nbsp;Mencius says, when the Empire possesses good princi-
ples, let good principles accompany your person to death, when
the Empire is destitute of good principles, let your person ac-
company good principles to death. I have not learned that good
principles are to bend to men.

59.nbsp;Kung Too Tsze said. Tang Kang (younger brother of
the king of Tang) is in your school, and asks according to pro-
priety, why do you not answer him ? Mencius replied, those
who value themselves on their high station, their virtue, age,
or merits in their enquiries, I do not answer.

60.nbsp;Mencius says, he who stops where he ought not to stop
will stop short in every thing, and he who treats rudely those
whom he ought to treat handsomely, will treat every one shabbily.
He who advances too fast will soon retreat.

61.nbsp;Meucius says, the superior man, in his conduct towards
animals, loves them but does not exercise benevolence to-
wards them. He manifests benevolence to men, but does not

treat them with the afFection which he shews to relatives. He
treats relatives with tenderness, and shews benevolence to men;
shews benevolence to men and loves animals.

62. Mencius says, the inteUigent know all things, but pay the
greatest attention to what ought to be diligently attended to.
The benevolent love all, but love the virtuous with the greatest
ardor. Even the knowledge of Yaou and Shun did not extend
to every thing, but they applied ardently to what was of the ut-
most moment. The benevolence of Yaou and Shun did not ex-
tend to every man, but they ardently loved the virtuous.

He who disregards the custom of mourning three years,
and attends to that of mourning three or five months, who in
eating his food makes a rude slubbering noise, and yet asks
others not to tear the meat with their teeth, does not know
what is of the most importance. ¹

1. Mencius exclaimed, how destitute of benevolence was King
Hwuy of Leang! The truly benevolent begin with those whom
they ought to love most, and from them proceed to those whom
they ought to love least. Those who are destitute of benevolence
begin with those whom they ought to love least, and from them
proceed to those whom they ought to love most. Kung Sun Chow
said, what do you mean ? Hwuy king of Leang destroyed his
people in battle for the sake of territory. After great defeats he
sent them again, and fearing that they would not prove victo-
rious he sent his beloved son to die with them. This is what
I mean by saying that some begin with what they ought to love
least, and proceed to what they should love most.

1nbsp; Such a man while he is anxious tp attend to matters of lesser moment nezlects wh«» ■ r
«ore importance.nbsp;*nbsp;quot;

2.nbsp;Mencias says, that the Chun Tsew records no just wars,
yet some were better than others. It is the duty of superiors to
correct inferiors: hostile countries ought not to correct each
other.

3.nbsp;Mencius says, it were better to be without books, than
to believe all that they record (or in their full literal sense). I
credit only three or four slips of the Woo Ching. *

The truly benevolent man has no enemy under heaven. When
the most benevolent conquer those who are the least so, why
should the blood flow from the mortars ? f

4.nbsp;Mencius said, when man says I know well how to draw
up an army, I am skilled in fighting, he is a great criminal.

If a Prince love virtue, he will have no enemy under heaven
When he (Tang) went south to chastise Kee, the nothern people
grumbled, and when he went east, the western strangers com-
plained, saying, why make us last?

When Woo Wang conquered Yin, he had only three hundred
leather chariots and three thousand brave men. The king said,
be not afraid, I come to give you peace and security. I have no
enmity to the people. They bowed their heads to the ground as
houses fall. To conquer them was to rectify them, hence each
wished him to correct them (or their own government). What
use was there for fighting?

5.nbsp;Mencius says, the master carpenter may teach his men
by square and rule, but cannot give them ingenuity.

6.nbsp;Mencius said. Shun when he eat dry bread, and vegeta-
bles, felt as if he could do so all his life, and vrhenhe was clothed
in fine robes, attended by music, and had two ladies to wait
on him, he was as if he had always had them. :j:

t tt had been said that when Woo Waug conquered Chow, the blood was flowing to the
pea'les which beat the rice, but this was en account of the people of Chow killing each other,
and was not occasioned by the army of Woo Wang.

} Poverty could not ngt;«ke Shun covetous, nor could riches and honor make him proud.
Through all the various conditions of life, in which he was placed, he continued the tame.

7.nbsp;Mencius said, from this time and ever after, I know the
heavy consequences of killing a man's parents. If you kill a
man's elder brother, he will kill your elder brother. Hence al-
though you do not yourself kill them, you do nearly the same
thing.

a Mencius says, if a man himself does not walk in the ri-ht
path, he cannot make his wife and children walk in it If'he
employ men contrary to right principles, he cannot make his
wife and children act aright.

will he who pays sufficient attention to virtue, be corrupted in
an age of depravity.

11.nbsp;Mencius says, a lover of fame, will resign (refuse to ac-
cept) a country of one thousand chariots, while a plate ofricfc
or a dish of soup will shew his disposition. ¹

12.nbsp;Mencius says, when men of virtue and talents are not
confided in, the country is empty (of men). When there is no jus
tice, nor propriety, superiors and inferiors are without proper
distmctions. When there is no good government, therms will
not be sufficient treasure for use.

13.nbsp;Mencius says, some who were destitute of virtue have
the government of a province, but none who were destitute of
virtue have obtained the Imperial throne, f

1nbsp; In the former case he forces himself for the sake of getting a name, bnt in the laftpr h.

t A bad man may, by pressing forward through his selfish views, steal the eoveramMi
country ol one Ihonsaral chariots, but cannot so gain the hearti of the army and ^eJSf ...
get raised to the throne ofthe Empire.nbsp;J' people, as to

Tsoo She says, that from the time of Tsin downwards, some bad men haye o-ot th- r„ ■ .

14.nbsp;Mencius says, the people are of the first importaiice ; the
local deities and gods of grain next, and the Prince least of all.
Wherefore he wiio gains the soldiers and people, becomes Em-
peror, he who gains the favor of the Emperor becomes a Prince,
and he who gets the favor of a Prince is made a high oflScer.

When the Princes endanger the local gods, they must be de-
posed, and their places filled by others. When the victims are
all prepared, and the grain dressed, and the sacrifices of the
seasons ofiiered, and still there are droughts and inundations,
the local gods must be removed, *

15.nbsp;Mencius says, a sage is the instructor of an hundred
ages. Pih E and Lew Hea Hwuy were such. Hence, when the
manners of Pih E are heard of, the stupid become inteUigent, and
the wavering determined. When the spirit of Lew Hea Hwuy
is heard of, the carelcss become respectful, and the parsimonious
liberal. They hved above one hundred ages, and one hundred ages
below them. When they hear of them, not one but is roused.
None but a sage could do so. How much more must they have
influenced those who were about them.

16.nbsp;Mencius said, to be benevolent is man. When man and
benevolence are united, they are called Taou.

17.nbsp;Mencius said, when Confucius left Loo, he did so very
slowly. This was the proper way of leaving the country of
one's parents. But when he left Tse he took his rice in his hand
and walked off. This is the proper way of leaving a foreign
country.

18.nbsp;Mencius said, the reason why the superior man (Confu-
cius) was in dangef between Chin and Tsae was that he had no
friendly intercourse with superiors and inferiors.

* These two circamstauces shew, that the people are of more importanee thau either tha-
Prin«» or local deities.

19.nbsp;Mih Ke said, I am far from being praised by men's
mouths. Mencius said, that is of no importance. The good man
is the prey of many mouths. The She King says, quot; Sorry, sorry
is my heart, I am hated by the low herd:quot; thus it was with
Confucius. No effort could put a stop to their hatred, but they
could not injure his fame: thus it was with Wan Wang.

20.nbsp;Mencius said, the virtuous employ their own light to
illuminate others, but at present men employ their own dark-
ness to enlighten others.

21.nbsp;SJencius conversing with Kaou Tsze said, in the bye-paths
of the hills the grass grows suddenly. If you constantly walk
on them, the path will be formed, but, if there be any interval, the
grass will suddenly rise and close it up. * Now at present your
mind is closed up.

22.nbsp;Kaou Tsze said, the music of Yu was superior to that
of Wan Wang. Mencius said, why do you say so ? Because
the joints of his instruments were eaten by insects. How does
that prove the point? Is it the strength of two horses that cuts
the tracts outside the city ?

23.nbsp;When the people of Tse were suffering from hunger.
Chin Tse said, all the people of the country hope that you will
again advise the king to open the public granaries, but I fear
you will not again do it.

Mencius replied, this were to act like Fung Foo. In Tsin,
there was one Fung Foo, who was famous at catching tigers
with his hand, Afterwards he changed and became a good
scholar and lived in the desert. On one occasion, when a
multitude were in pursuit of a tiger, the tiger turned his back
to the corner of a hill, and none dared to encounter him. Looking
up they saw Fung Foo coming to meet them. Fung Foo

* The moral of this is, that if we cease for a moment to keep a goard over our hearts, rio«
will »uddenlj spring up and choke the growth of virtue.nbsp;'

bared his arm, descended from his carriage and seized him. The
multitude were delighted, but the literati laughed at him. ¹

24. Mencius says, it is natural for the mouth to love a good
flavor; the eye, beauty ; the ear, sound; and the four members,
ease. But there is a limit to these. The superior man does not
pall them nature.

Mencius says, benevolence is the duty of father and son; jus-
tice, of Prince and minister; politeness, of host and guest; wis
dom, of the virtuous; and union with divine reason, of the sage.
These are nature. The superior man does not say, that they
are decreed.

2.5. Haou Sang Puh Hae asked, what kind of a man Lo Ching
Tsze was. Mencius replied, he was a virtuous and faithful man.
What do you call virtuous, and what do you call faithful? That
which may be desired is called virtue. To have it (genuine vir-
tue) in ones-self is called fidelity. To be full of sincerity is
called beauty. To be so fall of sincerity, that it shines forth in
the external conduct is called greatness. When this greatness
renovates others it is called sageship. Holiness (or sageship)
which is above comprehension is called divine, f Lo Ching Tsze
is between the two first, and below the four last.

26. Mencius says, if men run away from the Mih sect, they
will go over to the Yang sect, and if they leave the sect of Yang,
they will come oyer to the Joo sect (i. e. sages). When they come,
let them be received.

At present those who reason with the followers of Yang and
Mih, resemble those who pursue a stray sovv. When they enter
their sty, they forthwith bind them.

1nbsp; They laughed at hitri, because he could not leave off his old habits. It is suspected that
at that time, the king of Tse would not eiaploy Mencius, hence he spoke thus ; intimating that
were he to obtrude his advice any farther, he would resemble the old tiger-catcher who knew
not when to stop.

What is called divine refers to the highest degree of the sage's wounderful excellence,
which men cannot fathom, and does not mean that there is a class of divine men superior to
the sages.

27.nbsp;Mencius salid, there is a tax on cloth, a tax on grain,
and a tax on human labor. The good Prince takes one and
spares two. If he take two, the people suffer hunger. If he
take all the three, father and children are separated.

28.nbsp;Mencius says, the Prince has three pearls, territory, men,
and government. If he set his mind on jewels he will suffer misery^

29.nbsp;Pan Ching Kwah went iuto office in Tse, Mencius ex-
claimed Pan Ciiing Kwah is a dead man! When Pan Ching
Kwah was slain, the disciples (of Mencius) asked saying, how
did you know Sir, that he would be put to death? Because said
he, he was a man of small abiUties, and never heard the great
doctrines of the superior man: this was sufficient to lead to
his death.

30.nbsp;When Mencius went to Tang, he lodged in a pubUc inn ;
and it happened that some people of the inn who made shoes,
had laid the shoes in the window, and when they came to seek
them could not find them.

Some one asked him saying, is this the way that yout follow-
ers pilfer? Mencius says, do you suppose Sir, that they come
here to steal ? No I dont. You set up a school and those who
go away from you, you follow not, those who come, you send
not away. If their minds are well incluied, you receive them. *

31.nbsp;Mencius said, all men have hearts which cannot bear to
injure others. If we improve this disposition aright we are be-
nevolent. All men have things which they will not do, if we
apply this disposition to what we do we are just.

If a man perfect the disposition which does not wish to injure
others, his benevolence will become inexhaustible:—and if a
man can perfect the disposition which wishes not to commit

* The gentleman bethought himself, and finding that he was wrong, tamed his tale in this
manner.

burglary, his justice will become inexhaustible. If a man can
perfect the reality of not wishing to be pointed at; wherever he
goes he will practise justice.

Tlie scholar who speaks when he ought not, in order to find ' r
out men's aff^airs, or who is silent when he ought to speak, in
order to come at the knowledge of men's concerns, belongs to
those who commit burglary.

32.nbsp;Mencius says, he whose words are simple and easily
understood, while they have an important and extensive meaning,
speaks well. He who watches over himself with great strict-
ness, and is liberal to others, acts well. The superior man's
words go not below his girdle, but he maintains the right way. ¹
The superior man watches over and adorns himself with virtue,
and there is peace and tranquihty all under heaven.

The failing of men is, that they neglect their own field and dress
that of others. They require much of others, but little of them-
selves.

33.nbsp;Mencius says, that Yaou and Shun were nature, Tang
and Woo turned back to it. f W hen a man in every change of his
circumstances hits true propriety, he possesses the highest degree
of perfect virtue. Such a one does not weep for the dead on ac-
count of the living : he constantly practises virtue without any
deviation, not that he may obtain the emoluments of office: his
words will certainly be true, not with any view to making his
conduct correct.

•nbsp;: iiis words althongh simple and easily comprehended are nevertheless important

t gt; aou and Shun preserved entire the perfectly holy nature which they received from heaven.
Tang and Woo although they in some measure lost their orginal perfection, yet by their own
efforts regained it. The former were sages by nature, the latter by personal cultivation, so that
in the end they were all one. * *nbsp;|

1nbsp;nbsp;* It is unnecessary to observe that these sentiments are at direct variance with the historynbsp;i
of all agea, and of all countries, and with what passes before our eyes every day. f

Their palaces (i. e. present men of rank) are several jin high,
with carved headed beams several cubits long. Could I get into
office, I would not have such things. Their food is spread out on
tables of a square Chang. They have several hundreds of con-
cubines to wait upon them. Were I to get into office I would
not act so. They indulge in mirth and drink wine, ride and hunt,
followed by thousands of chariots ; were I in office I would not
thus act. I would not imitate them in any part of their conduct.
In all my conduct I act according to the rules of the ancients,
why should I fear them (i. e. the present grandees) ! f

35.nbsp;Mencius says, there is no better way of nourishing the
heart than by diminishing our desires. If a man have few de-
sires although he may slip in some things, it will be in few. But
if a man have many desires, although he may in some measure
preserve his virtuous nature, it will be but in a small degree.

36.nbsp;Tsang Seih was very fond of dates and Tsang Tsze could
not bear to eat them. Kung Sun Chow asked saying, whether
broiled flesh cut small or dates were better? Mencius replied,
broiled flesh. Then said Kung Sun Chow, why did Tsang Tsze
eat broiled flesh, but did not eat dates ? Because broiled flesh
is what men generally eat, but he (i. e. Tsang Seih) was peculiar
in his fondness for dates. Just as people avoid mentioning the
name of the dead, but not their family name, because their fami-
ly name is common to many, but their name is peculiar to them-
selves. Wan Chang asked saying, Confucius, when in Chin
exclaimed, why not return ; my scholars, or the scholars of my
place, are bold and will advance, but cannot change their old

• Be not so overawed by the splendor of their station and the pomp by which they are at-
tended as not to be able to speak your mind freely or to tell them all the truth.

t Yang She says, Mencius in this section compares his own good qualities with the short
comings of others. This is a little failing in his disposition. No such thing was to be found
in Confucius.

t It is customary among the Chinese, not to mention the name of their deceased parents,
ttid relatives. From the same motives of filial regard, Tsang Tsie refrained from eating datejgt;
because his father when alive was peculiarly fond of them.

Mencius replied, since Confucius could not obtain men of the
true medium, to whom he might commit his doctrines, he was
obliged to take the high spirited and the firm. Tue high spirited
would advance to the mark, and the firm would not do what
was improper. Why should not Confucius wish to have men,
who had attained the due medium ! but since he could not find
them, he thought on the next order of men, I presume to ask,
who these high spirited men were ? Those whom Confucius
called high spirited, zealous men, 'yere such as Kin Chang, Tsang
Seih, and Muh Pe. Why did he call them high spirited? Their
aim was high, and they talked big, constantly exclaiming, the
ancients! the ancients! but when you examine their actions^
they do not perfectly accord with their words.

When he could not obtain the zealous and high spirited, he
sought those who would not disgrace themselves by doing any
dirty action, and delivered his doctrines to them. These are the
firm and steady and hold the next place.

Confucius said, of those who pass my door and do not enter my
house, whom I am not displeased with there are only the Keang
Yuen. The Keang Yuen are the thieves of virtue. Who are these
Keang Yuen ? They are those who (mocking the high spirited)
say; how big and pompous their words, but when they speak, they
think not how they are to act, nor do they regard what they
have said, when they come to act. They are continually call-
ing out the ancients ! the ancients, and who (in derision of the
steady) say why make ourselves singular. Let those who are
born in this age, act as men of this age ; this may be virtuous.
Thus they secretly obtain the flattery of the age. This is the
character of the Kean Yuen.

Wan Chang said, the inhabitants of the village all praise them
Wherever they go they are attentive and generous; why did

Confucius consider them the thieves of virtue ? If you wish to
crimiuate them, there is nothing particular to take hold of—if
you wish to reprove them, you find nothing in particular that
you can reprove. They accord with the prevailing customs^
and unite with a polluted age. They appear faithful and sin-
cere, and act as if sober and pure. The multitude all delight in
them. They consider themselves right and enter not the way of
Yaou and Shun; hence they are called the thieves of virtue.

Confucius said, I hate appearance without reality, I hate the
tares, and fear that they may injure the blade. I hate the loqua-
cious, and fear that they will injure justice. I hate the sharp
mouthed, and fear that they will confuse truth. I hate the mu-
sic of ChiUj lest it should spoil music. I hate a mixed colour
lest it should spoil the true red. I hate the Keang Yuen, and
fear that they wiU confuse virtue.

The superior man merely turns men back to correct, standard
principles. This being done, the common people rise to the
practice of virtue. When the people thus rise to virtue, there will
neither be vice, nor wickedness.

38. Mencius says, from Yaou and Shun to Tang, there were
500 and more years. As to Yu and Haou Taou they themselves
saw and hence knew them (Yaou and Shun). As to Tang he knew
them from hearing. From Tang to Wan Wang, there were up-
wards of 500 years. As to E Yin, and Lae Choo, they knew
him from personal sight. As to Wan Wang be knew him from
hearing. From Wan Wang to Confucius, there were more than
500 years. As to Tae Kung Wang, and San E Sang, they knew
him from personal sight; but Confucius knew him from having
heard of him. From the time of Confucius to the present day,
it is more than 100 years. From the time when the sage lived
to the present day, is not long. Where I five is very near to his
native place, but alas there are none who know him! None that
know him indeed! *

• It is the general way of heaven, that once in .500 years, a sage should come forth but
sometimes the period is rather longer, and sometimes a little shorter.nbsp;'