The Chinese Classics, passage 434

But the Analects, Tsze-sze, Mencius, and Tso Ch'iu-ming are all silent about it, and Chiang Yung rightly rejects it as one of the many narratives invented to exalt the sage. 5 See the 家語, Bk. II. 6 See 孔叢子, quoted by Chiang Yung. solemnization of that would bring the duke back to his right mind. No such result followed. The ceremony was hurried through, and portions of the offerings were not sent round to the various ministers, according to the established custom.

The Chinese Classics, passage 442

If Heaven had wished to let this cause of truth perish, then I, a future mortal, should not have got such a relation to that cause. While Heaven does not let the cause of truth perish, what can the people of K'wang do to me [6]?' Having escaped from the hands of his assailants, he does not seem to have carried out his purpose of going to Ch'an, but returned to Wei.

The Chinese Classics, passage 231

Some have advocated this from ch. xxviii. 5, compared with Ana. III. ix, 'it being proper,' they say, 'that Tsze-sze, writing in Sung, should not depreciate it as Confucius had done out of it!' 3 See in the 'Sacrificial Canon,' on Tsze-sze. 4 This is the Work referred to in note 1, p. 40. wishing for any praise from men;-- is it so?" Tsze-sze replied, "No, that is not my feeling.

The Chinese Classics, passage 536

The official civilians of China, numerous as they are, are but a fraction of its students, and the students, or those who make literature a profession, are again but a fraction of those who attend school for a shorter or longer period. Yet so far as the studies have gone, they have been occupied with the Confucian writings.

The Chinese Classics, passage 380

517, the duke Chao came to open hostilities with them, and being worsted, fled into Ch'i, the State adjoining Lu on the north. Thither Confucius also repaired, that he might avoid the prevailing disorder of his native State.

The Chinese Classics, passage 426

The manners of the age have been long in a sad condition; we cannot expect the people not to be transgressing the laws [3].' At this time two of his disciples, Tsze-lu and Tsze-yu, entered the employment of the Chi family, and lent their influence, the former especially, to forward the plans of their master.

The Chinese Classics, passage 122

2) took the lead in its formation, and was followed by the two famous scholars, Tai Teh [1], and his relative, Tai Shang [2]. The first of these reduced upwards of 200 chapters, collected by Hsiang, to eighty-nine, and Shang reduced these again to forty-six. The three other Books were added in the second century of our era, the Great Learning being one of them, by Ma Yung, mentioned in the last chapter, section III.2. Since his time, the Work has not received any further additions. 2.

The Chinese Classics, passage 490

483 was marked by the death of his son Li, which he seems to have borne with more equanimity than he did that of his disciple Yen Hui, which some writers assign to the following year, though I have already mentioned it under the year B.C. 489. In the spring of B.C. 481, a servant of Chi K'ang caught a Ch'i-lin on a hunting excursion of the duke in the present district of Chia-hsiang [2]. No person could tell what strange animal it was, and Confucius was called to look at it.

The Chinese Classics, passage 526

But twice a year, in the middle months of spring and autumn, when the first ting day [6] of the month comes round, the worship of Confucius is performed with peculiar solemnity. At the imperial college the emperor himself is required to attend in state, and is in fact the principal performer.

The Chinese Classics, passage 462

On his death-bed, he felt remorse for his conduct to Confucius, and charged his successor, known to us in the Analects as Chi K'ang, to recall the sage; but the charge was not immediately fulfilled. Chi K'ang, by the advice of one of his officers, sent to Ch'an for the disciple Yen Ch'iu instead. Confucius willingly sent him off, and would gladly have accompanied him. 'Let me return!' he said, 'Let me return [3]!' But that was not to be for several years yet. In B.C.

The Chinese Classics, passage 600

On this account she can determine nothing of herself, and is subject to the rule of the three obediences. When young, she must obey her father and elder brother; when married, she must obey her husband; 1 中庸, xx. 2. 2 Ana. XV. x. 3 Mencius, III. Pt. I. iv. 8. 4 男子者, 任天道而長萬物者也; 女子者, 順男子之道, 而長其理者也. when her husband is dead, she must obey her son. She may not think of marrying a second time. No instructions or orders must issue from the harem.

The Chinese Classics, passage 191

I mention last the striking exhibition which we have of the golden rule, though only in its negative form:-- 'What a man dislikes in his superiors, let him not display in the treatment of his inferiors; what he dislikes in inferiors, let him not display in his service of his superiors; what he dislikes in those who are before him, let him not therewith precede those who are behind him; what he dislikes in those who are behind him, let him not therewith follow those who are before him; what he dislikes to receive on the right, let him not bestow on the left; what he dislikes to receive on the left, let him not bestow on the right.

The Chinese Classics, passage 391

chief minister Yen Ying dissuaded him from the purpose, saying, 'Those scholars are impracticable, and cannot be imitated. They are haughty and conceited of their own views, so that they will not be content in inferior positions. They set a high value on all funeral ceremonies, give way to their grief, and will waste their property on great burials, so that they would only be injurious to the common manners. This Mr. K'ung has a thousand peculiarities.

The Chinese Classics, passage 394

It was not consistent with his self-respect to remain longer in Ch'i, and he returned to Lu [4]. 6. Returned to Lu, he remained for the long period of about fifteen years without being engaged in any official employment. It [Sidebar] He remains without office in Lu, B.C. 516-501. was a time indeed of great disorder. The duke Chao continued a refugee in Ch'i, the government being in the hands of the great Families, up to his death in B.C.

The Chinese Classics, passage 467

'Why did you not say to him:-- He is simply a man who in his eager pursuit of knowledge forgets his food, who in the joy of its attainment forgets his sorrows, and who does not perceive that old age is coming on [4]?' Subsequently, the duke, in conversation with Confucius, asked him about government, and got the reply, dictated by some circumstances of which we are ignorant, 'Good government obtains, when those who are near are made happy, and those who are far off are attracted [5]' After a short stay in Sheh, according to Sze-ma Ch'ien, he returned to Ts'ai, and having to dross a river, he sent Tsze-lu to inquire for the ford of two men who were at work in a neighboring field.

The Chinese Classics, passage 666

In each there are sixty-four tablets of the disciples and other worthies, having the same title as the Wise Ones, that of 先賢, or 'Ancient Worthy,' or the inferior title of 先儒, 'Ancient Scholar.' Behind the principal hall is the 崇聖祠殿, sacred to Confucius's ancestors, whose tablets are in the centre, fronting the south, like that of Confucius. On each side are likewise the tablets of certain 'ancient Worthies,' and 'ancient Scholars.' 2 菜色. 3 芻豢之色. my breast.

The Chinese Classics, passage 422

Some have supposed that he was further raised to the dignity of chief minister of the State [2], but that was not the case. One instance of the manner in which he executed his functions is worth recording.

The Chinese Classics, passage 648

The Chau Li tells us of a provision made against the evil consequences of the principle, by the appointment of a minister called 'The Reconciler [2].' The provision is very inferior to the cities of refuge which were set apart by Moses for the manslayer to flee to from the fury of the avenger.

The Chinese Classics, passage 587

could not be in his long intercourse with his disciples but that he should enunciate many maxims bearing on character and morals generally, but he never rested in the improvement of the individual. 'The kingdom, the world, brought to a state of happy tranquillity [2],' was the grand object which he delighted to think of; that it might be brought about as easily as 'one can look upon the palm of his hand,' was the dream which it pleased him to indulge [3].

The Chinese Classics, passage 56

210, and the reign of his second son who succeeded him lasted only other three years. A brief period of disorder and struggling for the supreme authority between different chiefs ensured; but the reign of the founder of the Han dynasty dates from B.C. 202.

The Chinese Classics, passage 103

It would be a vast and unprofitable labor to attempt to give a list of the Commentaries which have been published on this Work. My object is merely to point out how zealously the business of interpretation was undertaken, as soon as the text had been 1 人間世. 2 In Mo's chapter against the Literati, he mentions some of the characteristics of Confucius in the very words of the Tenth Book of the Analects. 3 家語.

The Chinese Classics, passage 212

You can assign no ground in reason for it, and if you wish to show your independence, you should do so completely.' 'I am so poor,' was the reply, 'as to be in want, and being afraid lest I should die and the sacrifices not be offered to my ancestors, I accept the grain as an alms. But the spirits and the dried flesh which you offer to me are the appliances of a feast. For a poor man to be feasting is certainly unreasonable. This is the ground of my refusing your gift.

The Chinese Classics, passage 480

His return to Lu was brought about by the disciple Yen Yu, who, we have seen, went into the service of Chi K'ang, in B.C. 491. [Sidebar] From his return to Lu to his death. B.C. 484-478. In the year B.C. 483, Yu had the conduct of some military operations against Ch'i, and being successful, Chi K'ang asked him how he had obtained his military skill;-- was it from nature, or by learning? He replied that he had learned it from Confucius, and entered into a glowing eulogy of the philosopher.

The Chinese Classics, passage 41

Now, Your Majesty has laid the foundations of 1 博士七十人前為壽. The 博士 were not only 'great scholars,' but had an official rank. There was what we may call a college of them, consisting of seventy members. 2 僕射, 周青臣. 3 淳于越. 4 田常. -- 常 should probably be 恆, as it is given in the T'ung Chien. See Analects XIV. xxii. T'ien Hang was the same as Ch'an Ch'ang of that chapter. 5 丞相李斯 imperial sway, so that it will last for 10,000 generations. This is indeed beyond what a stupid scholar can understand.

The Chinese Classics, passage 615

It seems strange that it never came distinctly before him, that there is a power of evil in the prince and the peasant, which no efforts of their own and no instructions of sages are effectual to subdue. The government which Confucius taught was a despotism, but of a modified character. He allowed no 'jus divinum,' independent of personal virtue and a benevolent rule.

The Chinese Classics, passage 1

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The Chinese Classics, passage 258

And here I may inquire whether we do right in calling the Treatise by any of the names which foreigners have hitherto used for it? In the note on the title, I have entered a little into this question.

The Chinese Classics, passage 27

In addition to the facts specified in the preface to it, I may relate that the ordinance of the Ch'in dynasty against possessing the Classical Books (with the exception, as it will appear in its proper place, of the Yi-ching) was repealed by the second sovereign of the Han, the emperor Hsiao Hui [3], in the fourth year of his reign, B.C. 191, and that a large portion of the Shu-ching was recovered in the time of the third emperor, B.C. 179-157, while in the year B.C.

The Chinese Classics, passage 685

He is represented as a scholar extensively read and exact, but without great comprehension of mind. What is called Mao's Shih-ching (毛詩) is said to contain the views of Tsze-hsia. Kung-yang Kao and Ku-liang Ch'ih are also said to have studied the Ch'un Ch'iu with him. On the occasion of the death of his son he wept himself blind. His place is the fifth, east, among 'The Wise Ones.' 11.

The Chinese Classics, passage 743

惕菴]), a member of the Han-lin college, in the early part, apparently, of the reign of Ch'ien-lung. The work is on a peculiar plan. The reader is supposed to be acquainted with Chu Hsi's commentary, which is not given; but the author generally supports his views, and defends them against the criticisms of some of the early scholars of this dynasty. His own exercitations are of the nature of essays more than of commentary.

The Chinese Classics, passage 355

Five years more, however, were still to pass by, before the anticipation mentioned in the conclusion of the last paragraph began to receive its fulfillment [4], though we may conclude from the way in which it was brought about that he was growing all the time in the estimation of the thinking minds in his native State. In the twenty-fourth year of duke Chao, B.C. 518, one of the principal ministers of Lu, known by the name of Mang Hsi, died.

The Chinese Classics, passage 657

1. Yen Hui, by designation Tsze-yuan (顏回, 字子淵). He was a native of Lu, the favourite of his master, whose junior he was by thirty years, and whose disciple he became when he was quite a youth. 'After I got Hui,' Confucius remarked, 'the disciples came closer to me.' We are told that once, when he found himself on the Nang hill with Hui, Tsze-lu, and Tsze- kung, Confucius asked them to tell him their different aims, and he would choose between them.

The Chinese Classics, passage 16

Then came the calamity inflicted under the Ch'in dynasty (B.C. 220-205), when the literary monuments were destroyed by fire, in order to keep the people in ignorance. But, by and by, there arose the Han dynasty, which set itself to remedy the evil wrought by the Ch'in. Great efforts were made to collect slips and tablets [4], and the way was thrown wide open for the bringing in of Books. In the time of the emperor Hsiao-wu [5] (B.C.

The Chinese Classics

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