So. That which K'ew has (just) spoken, has not been to declare this. Those who wear a black upper garment, and a black under garment, don a cap and ride in a carriage, their minds are not set upon eating savoury food. [The black clothes are fasting raiment. The savoury food was pungent herbs]. Those who put on * unravelled garments, † and dwell among straw, who grasp a staff and drink gruel, their minds are surely not set upn wine and meat. Those who live in this present age but whose mind is set upon ancient doctrine, those who dwell in the world of to-day but clothe themselves in the raiment of the ancients may be called men of this sort. The Duke replied, It is well, but have you said all in saying this? Confucius said men are of five descriptions. There are the common people, the scholars, the superior men, the excellent (or worthy) and the sages. To discriminate these n classes is the end of the principle of government, The Duke said, permit me to ask what qualities must a man possess to be called (one) of the common people? Confucius said those who are called common people, do not cultivate habits of careful attention to matters to the end! their mouth does not speak words of instructive example; they do not choose a worthy man upɔn whom to rely (for sustenance) they do not work diligently so as to establish themselves in anything) they look after trifles but neglect what is important, being ignorant of that after which they ought to be in earnest; they follow after things like the erratic spreading of water, not knowing to what they ought to hold fast; such as these are common people. The Duke said, How do you describe scholars? Confucius replied "Those who are called scholars have fixed principles in their heart, and steadiness in their purposes: although they cannot completely carry out the fundamentals of the practice of principle (Tau) they yet certainly follow it in the conduct; although they cannot thoroughly possess all the beauty of every (a hundred) virtue they will yet surely live (in the practice of it. Therefore it is as to knowledge they do not crave much in quantity) but will inform themselves thoroughly of what they know; as to speech, they do not seek to say much, but to discriminate what they shall say [what they trive after is the importane of speaking]. In action they do not strive after doing much but to discriminate their motives; their i.e. Mourning for parents (M.M., p.312, no 124). + This is in reference to the death of parents. The deceased is laid on the ground not on a bed and it would be unfilial for the children to lie on a bed so they cut rushes and spread them on the floor and sit down to eat and lie down to sleep amongst the straw. For seven days or less often two or three, rice gruel is eaten, and the staff is grasped as a support in sorrow and weakness. "Non multa sed multum." wisdom thus consists in what they know thoroughly, their speech is founded on principle, their actions proceed from (definite) motives. Thus they resemble the life and the bodily frame which cannot be changed (in their mutual relations without being destroyed), wealth and honours add nothing to them; poverty and neglect take nothing from them; these are the scholars. The Duke, asked, How do you describe the superior man? Confucius replied, The superior man is one whose words are sincere and faithful, yet his heart does not repine; he is characterized by benevolence and righteousness, but his countenance exhibits no consciousness of superiority; his meditations are thoroughly intelligible, but in his language there is no assumption; he faithfully acts out the doctrine he professes, his diligence knows no intermission; he glides forward as if one could get ahead of him, but be cannot after all be kept up with, [glides means, has the appearance of making no progress] such is the superior man. The Duke, said, How do you describe the worthy (excellent) ? Confucius, replied, Those who are termed the worthy, are those whose virtue cannot be surpassed; their actions are regulated by the compass and line; their words are sufficient to be a law to the whole empire, yet will bring no injury upon themselves. [† Their words will fill the empire, yet are free from errors of the mouth]; their doctrine is sufficient to reform the people without bringing any injury to themselves. If he be in a wealthy position the empire does not accumulate wealth; if he distribute there is no fear of the empire being impoverished. Such is the worthy. The Duke, said, How do you describe the sage? Confucius, said, Those are called sages whose virtue is co-extensive with that of Heaven and Earth; their perspicacity is unlimited ; ‡ they search out the end and the resulting origin of the myriad affairs (actions); they harmonize that which is natural to all kinds of things; they set forth the great principle (tau) and so accomplish their nature; their intelligence is as the sun and moon; their reforming energy is as that of spirits; the lower classes do not know their virtue; those who see them do not know their capacity (limits); these are termed sages. The Duke rejoined, Well! If you sir were not a worthy I could *Cf. Chinese Classics, Vol. I., p. 290. This is a quotation from the Hauking introduced by Wang Suh as a comment. Cf. Chinese Recorder 1878, p. 335. The perpetual recurrence of cause and effect. not have heard these words. Nevertheless I being born in the inner apartments of the palace and growing up in the care of women, have had no experience of grief, nor of sorrow, nor of trouble, nor of fear, nor of danger. I fear that I. have not ability to avail myself of this information about the five kinds of men. How is it? Confucius replied. If you sir speak thus, you already know it, and k'ew (I) need not any more be heard by you, [i.e., need not again speak; Confucius with humility seeks to lead Duke Gae]. The Duke said, were it not for you my good teacher, I could not open (enlighten) my heart; my good sir speak on. Confucius said, The superior man enters the ancestral hall on the right, ascends the eastern steps, and looks up towards the projecting ornaments of the roof; he looks down and scrutinizes the seats and tables, and his vessels all prepared yet he sees not him (who did this); if you my prince will but use these reflections you will be grieved and thus know grief. When day begins to dawn, rising early he adjusts his dress and cap; when the sun has risen he enters his court and anxiously considers cases of danger and difficulty, if but one thing goes wrong it is as the commencement of confusion and anarchy; if you use these reflections you will be sorrowful and thus know sorrow. When it is broad daylight he listens to reports of government affairs until noon or dusk; the children or grand-children of the feudal princes come to him as visitors. With these the customary forms must be observed of saluting and yielding precedence, and a dignified and respectful demeanour be preserved; if you follow these ideas you will have trouble, and know what trouble is. He regards the past and reflects upon what has long since happened, and going out from the city (lit. the four gates) he looks around and beholds from far and sees the ruins of a State that has come to destruction. Surely there are more than one of these. If you reflect in this way, you will be afraid and so have experience of fear. Now the ruler is the ship, the people are the water; it is the water which sustains the ship, which likewise can destroy the ship: if you reflect on this, there is danger, and you will know what danger is. If now you already understand these five, and pay a little attention to the matters pertaining to the five descriptions (of men) what will there be lacking for the perfecting of your Government ? (To be continued.) THE FAMILY SAYINGS OF CONFUCIUS. BY. REV. A. B. HUTCHINSON. (Continued from Page 260). DUKE Gae asked of Confucius saying, permit me to enquire into the way of selecting men. Confucius replied saying, For business, engage men fitted for the office [engage for office each according to his several ability]. Do not choose the hasty; do not choose the insincere ; insincere in that they reply falsely not being cautious (about truth); do not choose the voluble. The hasty (in speech) are covetous [the hasty cannot eat (follow) their words therefore they are covetous]; the insincere are in confusion; the voluble are deceptive [given to impose upon and cheat others]. For the bow must be (first) well tempered, and then we must seek strength in it. A horse must be first well trained, then we seek his good points. So the scholar must first be sincere and then we may enquire as to his wisdom. Ability without sincerity, although equal to many things, may be compared to wolves, which it is not good to approach. [i.e., a man without wisdom, if his nature be sincere will not do much mischief; but if he be insincere and untrustworthy yet possessed of wisdom he is to be much feared.] Duke Gae asked of Confucius saying, I wish concerning my kingdom, speaking of small things to preserve it; of great ones that none should attack it; on what principle may this be? Confucius replied if you, Sire, maintain propriety in your court, the upper and lower classes will be in harmony, all the people of the empire will be your Excellency's subjects, which of them will offer opposition to you? If you oppose this doctrine, the people will rebel, as if leaving (a market) and all of them be your enemics! With which then could you preserve your state? The Duke said, it is well said! And thereupon did away with * the prohibitions regarding the ponds and weirs and gave up the taxes at the passes and in the markets and so showed kindness to his people. Duke Gae enquiring of Confucius said, I have heard that the superior man does not indulge in games of chance, is it so? Confucius said it is so. The Duke said why is it so? Confucius replied because they would have two vehicles. The duke said 'Having two vehicles, how does that explain not playing? The Master replied, because they would be travelling double, which is a bad road. [This playing had 36 ways.] The duke was afraid, and after a little time again enquired saying, If it is so, the superior man's hatred of evil ways is very profound. Confucius replied saying, If the superior man's hatred for evil ways is not profound, his love for the good way likewise will not be deep, if his love for the good way be not deep then the love of the people for their ruler will likewise not be deep. The Shi (King) saps (p. 23). While I do not see my lord My sorrowful heart is very sad; Let me have met him, And my heart will then be pleased, The singer of this ode thus showed a profound affection for the good way. The Duke said Fine! indeed. Then the superior man should perfect the admirable qualities of men, and ought not to perfect their bad qualities. Had I not you, my good master, to tell me this I could not have heard it. Duke Gae enquired of Confucius saying, The establishing or overthrow, the happiness or misery of the kingdom, is it really by the decree of Heaven and not dependent upon man? Confucius replied, The establishing or overthrow, the happiness or misery, are all dependent upon (the ruler) himself. Divine judgements, and earthly portents (of retribution) cannot come upon you. The Duke said, Right! It is really as you my master have said, is it not? Confucius said, Of old, in the time of the Emperor Sin of the Yin Dynasty || a sparrow produced a great bird in a corner of the city. The (court) diviner said, "In all cases when the little produce the great, the government will hold imperial sway, and its name become very famous ? On this the Emperor Sin took advantage of the sparrow [i.e., used the *Ch. Cl. Vol. II. p. 38. + Cf. Dr. Legge's note on the interpretation which is much disputed. This view certainly throws a new light on it. Ch. Cl. Vol. I. p. 122. This is a saying of Confucius himself. M.M. p. 367. Yin Dynasty, B.C. 1766-1122. Chow Sin, 1154-122. B.C. Chow was a monster of lust and cruelty overthrown by Si Peh who established a new dynasty. M.M. p. 22. no 71, and Ch. Cl. Vol. III. p. 283. |