The Writings of Kwang-tze — Sacred Books of China Part II, SBE Vol. 40 (trans. James Legge, 1891)

water and died.

1 At the foot of a hill in the present department of Nan-yang,
Ho-nan.
* The reading uncertain.

p. 163

Thang further made proffer of the throne to Wd Kwang}, saying, ‘The wise man has planned it ; the martial man has carried it through; and the benevolent man should occupy it:—this was the method of antiquity. Why should you, Sir, not take the position?’ Wf Kwang refused the proffer, saying, ‘To depose the sovereign is contrary to right; to kill the people is contrary to benevolence. When another has encountered the risks, if I should accept the gain of his adventure, I should violate my disinterestedness. I have heard it said, “Tf it be not right for him to do so, one should not accept the emolument; in an age of unprincipled (government), one should not put foot on the soil (of the) country :”—how much less should I accept this position of honour! I cannot bear to see you any longer. And with this he took a stone on his back, and drowned himself in the Lii water 2.

10. Formerly, at the rise of the KAu dynasty, there were two brothers who lived in Kf-203, and were named Po-t and Shf-£/1. They spoke together and said, ‘We have heard that in the west there is one who seems to rule according to the Right Way; let us go and see.’ (Accordingly) they came to the south of (mount) A%i; and when king Wd heard of them, he sent (his brother) Sh Tan to see them, and make a covenant with them, engaging that their wealth should be second (only to that of the king), and that their offices should be of the first rank,

1 Not elsewhere heard of, save in the same connexion.
2 In the west of Lido-tung.
8 A small principality, in the present Lwan-4u, department of
Yung-phing ib-li.
M 2

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2 In the west of Lido-tung.
8 A small principality, in the present Lwan-4u, department of
Yung-phing ib-li.
M 2

p. 164

and instructing him to bury the covenant with the blood of the victim after they had smeared the corners of their mouths with it. The brothers looked at each other and laughed, saying, ‘Ah! How strange! This is not what we call the Right Way. Formerly, when Shin Nang had the kingdom, he offered his sacrifices at the proper seasons and with the utmost reverence, but without praying for any blessing. Towards men he was leal-hearted and sincere, doing his utmost in governing them, but without seeking anything for himself. When it was his pleasure to use administrative measures, he did so; and a sterner rule when he thought that would be better. He did not by the ruin of others establish his own power; he did not exalt himself by bringing others low; he did not, when the time was opportune, seek his own profit. But now Kau, seeing the disorder of Yin, has suddenly taken the government into its hands; with the high it has taken counsel, and with those below employed bribes ; it relies on its troops to maintain the terror of its might; it makes covenants over victims to prove its good faith; it vaunts its proceedings to please the masses; it kills and attacks for the sake of gain:—this is simply overthrowing disorder and changing it for tyranny. We have heard that the officers of old, in an age of good government, did not shrink from their duties, and in an age of disorder did not recklessly seek to remain in office. Now the kingdom is in a state of darkness; the virtue of Au is decayed. Than to join with it and

1 According to the usual forms in which a covenant was made and established. ‘The translation is free and diffuse,p. 165 lay our persons in the dust, it is better for us to abandon it, and maintain the purity of our conduct.’

The two princes then went north to the hill of Sh4u-yang!, where they died of starvation. If men such as they, in the matter of riches and honours, can manage to avoid them, (let them do so); but they must not depend on their lofty virtue to pursue any perverse course, only gratifying their own tendencies, and not doing service in their time: —this was the style of these two princes.

* In the present department of Ph@-Aau, Shan-hsf,

p. 166

BOOK XXIX.
Part III. Section VII.

TAo Xih, or ‘The Robber Aih!’

* In the present department of Ph@-Aau, Shan-hsf,

p. 166

BOOK XXIX.
Part III. Section VII.

TAo Xih, or ‘The Robber Aih!’

1. Confucius was on terms of friendship with Lit-hsid Ai?, who had a brother named Tao Aih. This T&o Kih had 9,000 followers, who marched at their will through the kingdom, assailing and oppressing the different princes. They dug through walls and broke into houses; they drove away people’s cattle and horses ; they carried off people’s . wives and daughters. In their greed to get, they forgot the claims of kinship, and paid no regard to their parents and brethren. They did not sacrifice to their ancestors. Wherever they passed through the country, in the larger states the people guarded their city walls, and in the smaller the people took to their strongholds. All were distressed by them.

Confucius spoke to Lid-hsia Xi, saying, ‘ Fathers should be able to lay down the law to their sons,

1 See vol. xxxix, pp. 157, 158.

? Better known as Lif-hsié Hui, under which designation he is mentioned both in the Confucian Analects and in Mencius, but it is an anachronism to say that Confucius was on terms of friendship with him. He was a scion of the distinguished family of Xan in La, and was called Kan Hwo and Kan Khin. We find, in the 80 Kwan, a son of his employed in an important expedition in B.C. 634, so that he, probably, had passed away before Confucius was born in B.c. 551, and must certainly have deceased before the death of 3ze-l (480), which is mentioned in the Book.

p. 167

and elder to instruct their younger brothers: If they are unable to do so, they do not fulfil the duties of the relationships which they sustain. You, Sir, are one of the most talented officers of the age, and your younger brother is this Robber Kih. He is a pest in the kingdom, and you are not able to instruct him better; I cannot but be ashamed of you, and I beg to go for you and give him counsel.’ Lid-hsid Ki replied, ‘You say, Sir, that fathers must be able to lay down the law to their sons, and elder to instruct their younger brothers, but if sons will not listen to the orders of their fathers, nor the younger receive the lessons of their elder brothers, though one may have your powers of per- _ suasion, what is to be done? And, moreover, Kih is a man whose mind is like a gushing fountain, and his will like a whirlwind; he is strong enough to resist all enemies, and clever enough to gloss over his wrong-doings. If you agree with him, he is glad; if you oppose him, he is enraged; and he readily meets men with the language of abuse. You must not go to him.

If you agree with him, he is glad; if you oppose him, he is enraged; and he readily meets men with the language of abuse. You must not go to him.

Confucius, however, did not attend to this advice. With Yen Hui as his charioteer, and 3ze-kung seated on the right, he went to see Tao Aih, whom he found with his followers halted on the south of Thai-shan, and mincing men’s livers, which he gave them to eat. Confucius alighted from his carriage, and went forward, till he saw the usher, to whom he said, ‘I, Khung KAit of Ld, have heard of the general’s lofty righteousness, bowing twice respectfully to the man as he said so. The usher went in and announced the visitor. But when Tao Kih heard of the arrival, he flew into a greatp. 168 rage; his eyes became like blazing stars, and his hair rose up and touched his cap. ‘Is not this fellow, said he, ‘Khung ‘Aid, that artful hypocrite of La? Tell him from me, “You invent speeches and babble away, appealing without ground to (the examples of) Wan and Wd. The ornaments on your cap are as many as the branches of a tree, and your girdle is (a piece of skin) from the ribs of a dead ox. The more you talk, the more nonsense you utter. You get your food without (the labour of) ploughing, and your clothes without (that of) weaving. You wag your lips and make your tongue a drum-stick. You arbitrarily decide what is right and what is wrong, thereby leading astray the princes throughout the kingdom, and making its learned scholars not occupy their thoughts with their proper business. You recklessly set up your filial piety and fraternal duty, and curry favour with the feudal princes, the wealthy and the noble. Your offence is great; your crime is very heavy. Take yourself off home at once. If you do not do so, I will take your liver, and add it to the provision for to-day’s food.”’

But Confucius sent in another message, saying, ‘I enjoy the good will of (your brother) K?, and I wish and hope to tread the ground beneath your tent?’ When the usher had communicated this message, Tao ih said, ‘Make him come forward.’ On this Confucius hastened forwards. Declining to take a mat, he drew hastily back, and bowed twice to Tao Xih, who in a great rage stretched

? That is, I wish to have an interview with you, to see and speak to you face to face.

p. 169

Declining to take a mat, he drew hastily back, and bowed twice to Tao Xih, who in a great rage stretched

? That is, I wish to have an interview with you, to see and speak to you face to face.

p. 169

his legs apart, laid his hand on his sword, and with glaring eyes and a voice like the growl of a nursing tigress, said, ‘Come forwards, Kid. If what you say be in accordance with my mind, you shall live ; but, if it be contrary to it, you shall die.’ Confucius replied, ‘I have heard that everywhere under the sky there are three (most excellent) qualities. To be naturally tall and large, to be elegant and handsome without a peer, so that young and old, noble and mean, are pleased to look upon him ;—this is the highest of those qualities. To comprehend both heaven and earth in his wisdom, and to be able to speak eloquently on all subjects;—this is the middle one of them. To be brave and courageous, resolute and daring, gathering the multitudes round him, and leading on his troops ;—this is the lowest of them. Whoever possesses one of these qualities is fit to stand with his face to the south!, and style himself a Prince. But you, General, unite in yourself all the three. Your person is eight cubits and two inches in height; there is a brightness about your face and a light in your eyes; your lips look as if stained with vermilion; your teeth are like rows of precious shells; your voice is attuned to the musical tubes, and yet you are named “The Robber Ath.” I am ashamed of you, General, and cannot approve of you. If you are inclined to listen to me, I should like to go as your commissioner to Wd and Yiieh in the south; to A4i and Ld in the north; to Sung and Wei in the east; and to 3in and Kd in the west. I will get them to build for you a great city several hundred li in size, to

1 To take the position of a ruler in his court.

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I will get them to build for you a great city several hundred li in size, to

1 To take the position of a ruler in his court.

p. 170

establish under it towns containing several hundred thousands of inhabitants, and honour you there as a feudal lord. The kingdom will see you begin your career afresh; you will cease from your wars and disband your soldiers; you will collect and nourish your brethren, and along with them offer the sacrifices to your ancestors!:—this will be a course befitting a sage and an officer of ability, and will fulfil the wishes of the whole kingdom.’ ‘Come forward, Kid,’ said Tao ih, greatly enraged. ‘Those who can be persuaded by considerations of gain, and to whom remonstrances may be addressed with success, are all ignorant, low, and ordinary people. That I am tall and large, elegant and handsome, so that all who see me are pleased with me ;—this is an effect of the body left me by my parents. Though you were not to praise me for it, do I not know it myself? And I have heard that he who likes to praise men to their face will also like to speak ill of them behind their back. And when you tell me of a great wall and a multitudinous people, this is to try to persuade me by considerations of gain, and to cocker me as one of the ordinary people. But how could such advantages last for long? Of all great cities there is none so great as the whole kingdom, which was possessed by Y4o and Shun, while their descendants (now) have not so much territory as would admit an awl?. Thang and Wd were both set up as the Sons of Heaven, but in after ages (their posterity) were cut

It is said near the beginning that Xih and his followers had ceased to offer such sacrifices ;—they had no religion.

* The descendants of those worthies were greatly reduced ; but they still had a name and a place.

PT. III, SECT. VII, THE WRITINGS OF KWANG-8ZE. 17°

off and extinguished ;—was not this because the gain of their position was so great a prize!?

* The descendants of those worthies were greatly reduced ; but they still had a name and a place.

PT. III, SECT. VII, THE WRITINGS OF KWANG-8ZE. 17°

off and extinguished ;—was not this because the gain of their position was so great a prize!?

‘And moreover I have heard that anciently birds and beasts were numerous, and men were few, so that they lived in nests in order to avoid the animals. In the daytime they gathered acorns and chestnuts, and in the night they roosted on the trees; and on account of this they are called the people of the Nest-builder. Anciently the people did not know the use of clothes. In summer they collected great stores of faggots, and in winter kept themselves warm by means of them; and on account of this they are called the people who knew how to take care of ' their lives. In the age of Shin Nang, the people lay down in simple innocence, and rose up in quiet ‘ security. They knew their mothers, but did not know their fathers. They dwelt along with the elks and deer. They ploughed and ate; they wove and made clothes; they had no idea of injuring one | another :—this was the grand time of Perfect virtue ?._ Hwang-Ti, however, was not able to perpetuate this virtuous state. He fought with A/ih-yd* in the wild of Ko-lQ* till the blood flowed over a hundred lt. When Y4o and Shun arose, they instituted their crowd of ministers. Thang banished his lord. King Wa killed XAu. Since that time the strong have oppressed the weak, and the many tyrannised over the few. From Thang and Wf downwards, (the

J

1 See note 2, p. 170.

2 Compare the description of this primeval time in Book X, par. 4.

5 Commonly spoken of as ‘the first rebel.’ See Mayers’s Manual, p. 36. _ * Perhaps in the present Péo-an X4u, department of Hsiian-hw4, Xib-li.

p. 172

rulers) have all been promoters of disorder and confusion. You yourself now cultivate and inculcate the ways of Wan and Wd; you handle whatever subjects are anywhere discussed for the instruction of future ages. With your peculiar robe and narrow girdle, with your deceitful speech and hypocritical conduct, you delude the lords of the different states, and are seeking for riches and honours. There is no greater robber than you are ;—why does not all the world call you the Robber Aid, instead of styling me the Robber Aih?

‘You prevailed by your sweet speeches on 3ze-ld, and made him your follower; you made him put away his high cap, lay aside his long sword, and receive your instructions, so that all the world said, “ Khung 4id is able to arrest violence and repress the wrong-doer ;” but in the end, when 3ze-lf wished to slay the ruler of Wei, and the affair proved unsuccessful, his body was exhibited in pickle over the eastern gate of the capital ;—so did your teaching of him come to nothing.

‘Do you call yourself a scholar of talent, a sage ? Why, you were twice driven out of Lf; you had to run away from Wei; you were reduced to extremity in Ai; you were held in a state of siege between Aan and Zhai; there is no resting-place for your person in the kingdom ; your instructions brought 3ze-lf to pickle. Such have been the misfortunes (attending your course). You have done no good either for yourself or for others ;—how can your doctrines be worth being thought much of ?

‘ There is no one whom the world exalts so much as it does Hwang-Ti, and still he was not able to perfect his virtue, but fought in the wilderness of

PT. III, SECT.vil. THE WRITINGS OF KWANG-3ZE. 173

Ko-ld, till the blood flowed over a hundred li. Y4o was not kind to his son’. Shun was not filial *. Yii was paralysed on one side*, Thang banished his sovereign. King Wa smote Kau. King Wan was imprisoned in Yd-li*. These are the six men of whom the world thinks the most highly, yet when we accurately consider their history, we see that for the sake of gain they all disallowed their true (nature), and did violence to its proper qualities and tendencies :—their conduct cannot be thought of but with deep shame.

‘Among those whom the world calls men of ability and virtue were (the brothers) Po-f and Shakhi, They declined the rule of KQ-20, and died of starvation on the hill of Shau-yang, leaving their bones and flesh unburied. PAo 3i4o vaunted his conduct, and condemned the world, but he died with his arms round a tree’. When Shan-thd Ti’s remonstrances were not listened to, he fastened a stone on his back, and threw himself into the Ho, where he was eaten by the fishes and turtles®. Kieh 3ze-thui was the most devoted (of followers), and cut a piece from his thigh as food for duke W4n. But when the duke afterwards overlooked him (in

1 Referring to his setting aside his unworthy son, Tan-#0, and giving the throne to Shun,

2 See in Mencius, V, i, 1. 3, 4.

5 This, I think, is the meaning; the fact was highly honourable to Yii, and brought on by his devotion to his labours.

4 In the present district of Thang-yin, department Khang-teh,
Ho-nan. There king W&n pursued his labours on the Yf King.

5 A recluse of the time of Confucius, according to Han Ying (I, art. 27). After a dispute with 3ze-kung, he committed suicide in the way described.

® See art. 26, in the same Book of Han Ying.

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There king W&n pursued his labours on the Yf King.

5 A recluse of the time of Confucius, according to Han Ying (I, art. 27). After a dispute with 3ze-kung, he committed suicide in the way described.

® See art. 26, in the same Book of Han Ying.

p. 174

his distribution of favours), he was angry, and went away, and was burned to death with a tree in his arms!. Wei Shang had made an appointment with a girl to meet him under a bridge; but when she did not come, and the water rose around him, he would not go away, and died with his arms round one of the pillars?. (The deaths of) these four men were not different from those of the dog that is torn in pieces, the pig that is borne away by a current, or the beggar (drowned in a ditch) with his alms-gourd in his hand. They were all caught as in a net by their (desire for) fame, not caring to nourish their life to its end, as they were bound to do.

‘Among those whom the world calls faithful ministers there have been none like the prince Pikan and Wd 3ze-hsii. But 3ze-hsii’s (dead) body was cast into the Kiang, and the heart of Pi-kan was cut out. These two were what the world calls loyal ministers, but the end has been that everybody laughs at them. Looking at all the above cases, down to those of 3ze-hsii and Pi-kan, there is not one worthy to be honoured; and as to the admonitions which you, Ait, wish to impress on me, if you tell me about the state of the dead, Iam unable to know anything about it; if you tell me about the things of men (alive), they are only such as I have stated, what I have heard and know all about. I will now tell you, Sir, my views about the condition of man. The eyes wish to look on beauty ; the ears to hear music; the mouth to enjoy flavours ; the will to be gratified. The greatest longevity man

1 See Mayers’s Manual, p. 80. ? Supposed to be the same with the Wei-shang K4o, mentioned in Analects, V, 23 ;—see Mayers’s Manual, p. 251.

PT. Ill, SECT. Vil.. THE WRITINGS OF KWANG-8ZE. 175

The greatest longevity man

1 See Mayers’s Manual, p. 80. ? Supposed to be the same with the Wei-shang K4o, mentioned in Analects, V, 23 ;—see Mayers’s Manual, p. 251.

PT. Ill, SECT. Vil.. THE WRITINGS OF KWANG-8ZE. 175 can reach is a hundred years; a medium longevity is eighty years; the lowest longevity is sixty. Take away sickness, pining, bereavement, mourning, anxieties, and calamities, the times when, in any of these, one can open his mouth and laugh, are only four or five days in a month. Heaven and earth have no limit of duration, but the death of man has its (appointed) time. Take the longest amount of a limited time, and compare it with what is unlimited, its brief existence is not different from’ the passing of a crevice by one of king M(’s horses}. Those who cannot gratify their will and natural aims, and nourish their appointed longevity, are all unacquainted with the (right) Way (of life). I cast from me, ‘Aid, all that you say. Be quick and go. Hurry back and say not a word more. Your Way is only a wild recklessness, deceitful, artful, vain, and hypocritical. It is not available to complete the true (nature of man); it is not worth talking about!’ Confucius bowed twice, and hurried away. He went out at the door, and mounted his carriage. Thrice he missed the reins as he tried to take hold of them. His eyes were dazed, and he could not see; and his colour was that of slaked lime. He laid hold of the cross-bar, holding his head down, and unable to draw his breath. When he got back, outside the east gate of (the capital of) La, he encountered Lif-hsiaé Ai, who said to him, ‘ Here you are, right in the gate. For some days I have not seen you. Your carriage and horses are travelstained ;—have you not been tosee Tao Kih?’ Con-

1 King M@i had eight famous horses, each having its own name.
The name of only one—4Aih-Ai—is given here. See Bk. XVII;

par. 5.

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fucius looked up to heaven, sighed, and said, ‘Yes.’ The other went on, ‘And did he not set himself in opposition to all your views, as I said he would do ?’ ‘He did. My case has been that of the man who cauterised himself without being ill. I rushed away, stroked the tiger's head, played with his whiskers, and narrowly escaped his mouth,’

My case has been that of the man who cauterised himself without being ill. I rushed away, stroked the tiger's head, played with his whiskers, and narrowly escaped his mouth,’

2. 3ze-kang! asked M4n K4u-teh?’, saying, ‘Why do you not pursue a (righteous) course? Without such a course you will -not be believed in; unless you are believed in, you will not be employed in office; and if not employed in office, you will not acquire gain. Thus, if you look at the matter from the point of reputation, or estimate it from the point of gain, a righteous course is truly the right thing. If you discard the thought of reputation and gain, yet when you think over the thing in your own mind, you will see that the scholar should not be a single day without pursuing a (righteous) course. Man K4u-teh said, ‘ He who has no shame becomes rich, and he in whom many believe becomes illustrious. Thus the greatest fame and gain would seem to spring from being without shame and being believed in. Therefore if you look at the matter from the point of reputation, or estimate it from the point of gain, to be believed in is the right thing. If you discard the thought of fame and gain, and think over the thing in your own mind, you will see that the scholar in the course which he pursues is (simply) holding fast his Heavenly (nature, and gaining nothing).’

1 We are told (Analects, II, 18) that 3ze-kang ‘studied with a view to official emolument.’ This is, probably, the reason why he appears as interlocutor in this paragraph,

* A fictitious name, meaning, ‘Full of gain recklessly got.’

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SECT.VII.. THE WRITINGS OF KWANG-8ZE. 177

3ze-kang said, ‘Formerly Kieh and K4Au each enjoyed the honour of being the sovereign, and all the wealth of the kingdom was his; but if you now say to a (mere) money-grabber, “ Your conduct is like that of Kieh or K4u,” he will look ashamed, and resent the imputation :—(these two sovereigns) are despised by the smallest men. Aung-ni and Mo Ti (on the other hand) were poor, and common men; but if you say to a Prime Minister that his conduct is like that of Kung-nt or Mo Ti, then he will be put out and change countenance, and protest that he is not worthy (to be so spoken of) :—(these two philosophers) are held to be truly noble by (all) scholars. Thus it is that the position of sovereign does not necessarily connect with being thought noble, nor the condition of being poor and of common rank with being thought mean. The difference of being thought noble or mean arises from the conduct being good or bad.’ M4n Kaéu-teh replied, ‘Small robbers are put in prison; a great robber becomes a feudal lord ; and in the gate of the feudal lord your righteous scholars will be found. For instance, Hsi&o-po!, the duke Hwan, killed his elder brother, and took his sister-in-law to himself, and yet Kwan Kung became his minister; and Thien AKdang, styled Aang-sze, killed his ruler, and usurped the state’, and yet Confucius received a present of silks from him. In their discussions they would condemn the men, but

1 The name of duke Hwan.

* Compare the account of the same transaction in Book X, par. 1. See also Analects, XIV, 22. But there is no evidence but rather the contrary, that Confucius ever received a gift from Thien or KAin Hang.

[40] Np. 178 in their conduct they abased themselves before them. In this way their words and actions must have been at war together in their breasts ;—was it not a contradiction and perversity? As it is said in a book, “Who is bad? and who is good? The successful is regarded as the Head, and the unsuccessful as the Tail.”’

In this way their words and actions must have been at war together in their breasts ;—was it not a contradiction and perversity? As it is said in a book, “Who is bad? and who is good? The successful is regarded as the Head, and the unsuccessful as the Tail.”’

3ze-kang said, ‘If you do not follow the usual course of what is held to be right, but observe no distinction between the near and remote degrees of kin, no difference between the noble and the mean, no order between the old and the young, then how shall a separation be made of the fivefold arrangement (of the virtues), and the six parties (in the social organisation)?’ M4n K4u-teh replied, ‘YAo killed his eldest son, and Shun. banished his half-brother! :—did they observe the rules about the different degrees of kin? Thang deposed Xieh; king Wa overthrew A4u:—did they observe the righteousness that should obtain between the noble and the mean? King A? took the place of his elder brother’, and the duke of Au killed his? :—did they observe the order that should obtain between the elder and the younger? The Literati make hypocritical speeches; the followers of Mo hold that all should be loved equally:—do we find in them the separation of the fivefold arrangement (of the

1 Exaggerations or misrepresentations.

* King AT was the so-called king A7-lt, the father of king Wan. His elder brother, that the state of Kau might descend to him, left it, and withdrew south to what was then the wild region of Wa. See Analects, VIII, 1; the Shih King, III, i, Ode 7. 3, 4.

8 Who had joined with WA-kng, son of the tyrant of Yin, in rebellion, thus threatening the stability of the new dynasty of Kau.

p. 179

virtues)!, and the six parties (in the social organisation)?? And further, you, Sir, are all for reputation, and I am all for gain; but where the actual search for reputation and gain may not be in accordance with principle and will not bear to be examined in the light of the right way, let me and you refer the matter to-morrow® to the decision of Wa-yo%.’

And further, you, Sir, are all for reputation, and I am all for gain; but where the actual search for reputation and gain may not be in accordance with principle and will not bear to be examined in the light of the right way, let me and you refer the matter to-morrow® to the decision of Wa-yo%.’

(This Wa-yo) said, ‘The small man pursues after wealth ; the superior man pursues after reputation. The way in which they change their feelings and alter their nature is different; but if they were to cast away what they do, and replace it with doing nothing, they would be the same. Hence it is said, “ Do not be a small man;—return and pursue after the Heavenly in you. Do not be a superior man ;—follow the rule of the Heavenly in you. Be it crooked, be it straight, view the thing in the light of Heaven as revealed in you. Look all round on every side of it, and as the time indicates, cease your endeavours. Be it right, be it wrong, hold fast the ring in yourself in which all conditions converge. Alone by yourself, carry out your idea; ponder over the right way. Do not turn your course; do not try to complete your righteousness. You will fail in what you do. Do not haste to be rich; do not follow after your perfection. If you do, you will lose the heavenly in you.”

1 Probably what are called ‘ the five constant virtues.’
2 The parties in the ‘ Three Bonds of Society,’ or Three Cardinal
Objects of Duty.

* So La Sha-4ih (Ff = BA A).

4 If we take WA-yo as a name, which is the simplest construction, we must still recognise its meaning as denoting ‘one who is unbound by the conventionalities of opinion.’ Much of what he is made to say is in rhyme, and might also be so translated.

N 2

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‘Pi-kan had his heart cut out; 3ze-hsii had his eyes gouged out :—such were the evil consequences of their loyalty. The upright person! bore witness against his father; Wei Shing was drowned :—such were the misfortunes of good faith. Pao-sze stood till he was dried up; Sh&n-jze would not defend himself?:—such were the injuries brought on by disinterestedness, Confucius did not see his mother $ ; Khwang-jze‘ did not see his father :—such were the failures of the righteous. These are instances handed down from former ages, and talked about in these later times. They show us how superior men, in their determination to be correct in their words and resolute in their conduct, paid the penalty of these misfortunes, and were involved in these distresses.’

3. Mr. Dissatisfied® asked Mr. Know-the-Mean 5, saying, ‘There is no man after all who does not strive for reputation and pursue after gain. When men are rich, then others go to them. Going to them, they put themselves beneath them. In that position they do honour to them as nobler than themselves. But to

1 See the Analects, XIII, 18.

When men are rich, then others go to them. Going to them, they put themselves beneath them. In that position they do honour to them as nobler than themselves. But to

1 See the Analects, XIII, 18.

2 The reading of the name here is not certain. The best identification perhaps is with Shan Shang (A AE), the eldest son of duke Hsien of 3in, who was put to death on a false charge of having put poison into his father’s food, from which he would not defend himself.

5 A false charge.

‘ The Khwang Kang of Mencius, IV, ii, 30, q.v.

5 Both of these names are fictitious. About the meaning of the first, there can be no difference of opinion. I have given that of the second according to my understanding of it,—see in the Li 1, Book XXVIII, section I.

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see others taking that position and doing honour to us is the way to prolong life, and to secure the rest of the body and the satisfaction of the mind. You alone, Sir, however, have no idea of this. Is it that your knowledge is deficient? Is it that you have the knowledge, but want the strength to carry it into practice? Or is it that your mind is made up to do what you consider right, and never allow yourself to forget it?’ Know-the-Mean replied, ‘ Here now is this man judging of us, his contemporaries, and living in the same neighbourhood as himself, that we consider ourselves scholars who have abjured all vulgar ways and risen above the world. He is entirely without the thought of submitting to the rule of what is right. He therefore studies ancient times and the present, and the differing questions about the right and wrong, and agrees with the vulgar ideas and influences of the age, abandoning what is most important and discarding what is most honourable, in order to be free to act as he does. But is he not wide of the mark when he thinks that this is the way to promote long life, and to secure the rest of the body and the satisfaction of the mind? He has his painful afflictions and his quiet repose, but he does not inquire how his body is so variously affected; he has his apprehensive terrors, and his happy joys, but he does not inquire how his mind has such different experiences. He knows how to pursue his course, but he does not know why he does so. Even if he had the dignity of the Son of Heaven, and all the wealth of the kingdom were his, he would not be beyond the reach of misfortunes and evils.’ Dissatisfied rejoined, ‘But riches are in every way advantageous to man.

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Even if he had the dignity of the Son of Heaven, and all the wealth of the kingdom were his, he would not be beyond the reach of misfortunes and evils.’ Dissatisfied rejoined, ‘But riches are in every way advantageous to man.

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With them his attainment of the beautiful and mastery of every art become what the perfect man cannot obtain nor the sagely man reach to; his appropriation of the bravery and strength of others enables him to exercise a powerful sway; his availing himself of the wisdom and plans of others makes him be accounted intelligent and discriminating ; his taking advantage of the virtues of others makes him be esteemed able and good. Though he may not be the holder of a state, he is looked to with awe as a ruler and father. Moreover, music, beauty, with the pleasures of the taste and of power, are appreciated by men’s minds and rejoiced in without any previous learning of them; the body reposes in them without waiting for the example of others. Desire and dislike, avoidance and pursuit, do not require any master;—this is the nature of man. Though the world may condemn one’s indulgence of them, who can refrain from it?’ Know-the-Mean replied, ‘The action of the wise is directed for the good of the people, but they do not go against the (proper) rule and degree. Therefore when they have enough, they do not strive (for more); they have no further object, and so they do not seek for one. When they have not enough, they will seek for it; they will strive for it in every quarter, and yet not think of themselves as greedy. If they have (already) a superfluity, they will decline (any more); they will decline the throne, and yet not think of themselves as disinterested :—the conditions of disinterestedness and greediness are (with them) not from the constraint of anything external. Through their exercise of introspection, their power may be that of the sovereign, but they will not inp. 183 their nobility be arrogant to others; their wealth may be that of the whole kingdom, but they will not in their possession of it make a mock of others. They estimate the evils to which they are exposed, and are anxious about the reverses which they may experience. They think how their possessions may be injurious to their nature, and therefore they will decline and not accept them ;—but not because they seek for reputation and praise. ,

They estimate the evils to which they are exposed, and are anxious about the reverses which they may experience. They think how their possessions may be injurious to their nature, and therefore they will decline and not accept them ;—but not because they seek for reputation and praise. ,

‘ Y4o and Shun were the sovereigns, and harmony prevailed. It did so, not because of their benevolence towards the people ;—they would not, for what was (deemed) admirable, injure their lives. Shan Xiian and Hsii Yi might have been the sovereigns, but they would not receive the throne ;—not that they declined it without purpose, but they would not by its occupancy injure themselves. These all followed after what was advantageous to them, and declined what was injurious, and all the world celebrates their superiority. Thus, though they enjoy the distinction, they did what they did, not for the sake of the reputation and praise.’

Dissatisfied (continued his argument), saying, ‘In thus thinking it necessary for their reputation, they bitterly distressed their bodies, denied themselves what was pleasant, and restricted themselves to a bare sustenance in order to sustain their life; but so they had life-long distress, and long-continued pressure till their death arrived.’ Know-the-Mean replied, ‘Tranquil ease is happiness; a superfluity is injurious :—so it is with all things, and especially it is so, where the superfluity is of wealth. The ears of the rich are provided with the music of bells, drums, flageolets and flutes; and their mouths are

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The ears of the rich are provided with the music of bells, drums, flageolets and flutes; and their mouths arep. 184 stuffed with the flesh of fed beasts and with wine of the richest flavour ; so are their desires satisfied, till they forget their proper business :—theirs may be pronounced a condition of disorder. Sunk deeply in their self-sufficiency, they resemble individuals ascending a height with a heavy burden on their backs :—their condition may be pronounced one of bitter suffering. They covet riches, thinking to derive comfort from them; they covet power, and would fain monopolise it; when quiet and retired, they are drowned in luxurious indulgence; their persons seem to shine, and they are full of boasting :—they may be said to be in a state of disease. In their desire to be rich and striving for gain, they fill their stores, and, deaf to all admonition, refuse to desist from their course. They are even more elated, and hold on their way :—their conduct may be pronounced disgraceful. When their wealth is amassed till they cannot use it, they clasp it to their breasts and will not part with it; when their hearts are distressed with their very fulness, they still seek for more and will not desist :—their condition may be said to be sad. In-doors they are apprehensive of pilfering and begging thieves, and out-of-doors they are afraid of being injured by plundering robbers ; in-doors they have many chambers and partitions, and out-of-doors they do not dare to go alone :— they may be said to be in a state of (constant) alarm.

‘These six conditions are the most deplorable in the world, but they forget them all, and have lost their faculty of judgment. When the evil comes, though they begged it with all the powers of their nature, and by the sacrifice of all their wealth, they couldp. 185 not bring back one day of untroubled peace. When they look for their reputation, it is not to be seen; when they seek for their wealth, it is not to be got. To task their thoughts, and destroy their bodies, striving for (such an end as) this ;—is it not a case of great delusion ?’

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BOOK XXX.
Part III. Section VIII.

Yiieh Kien, or ‘ Delight in the Sword-fight'’

Formerly, king Wan of X4o? delighted in the sword-fight. More than three thousand men, masters of the weapon, appeared as his guests, lining the way on either side of his gate, and fighting together before him day and night. Over a hundred of them would die or be (severely) wounded in the course of a year, but he was never weary of looking on (at their engagements), so fond was he of them. The thing continued for three years, when the kingdom began to decay, and other states to plan measures against it.

Over a hundred of them would die or be (severely) wounded in the course of a year, but he was never weary of looking on (at their engagements), so fond was he of them. The thing continued for three years, when the kingdom began to decay, and other states to plan measures against it.

The crown-prince Khwei® was distressed, and laid the case before his attendants, saying, ‘If any one can persuade the king, and put an end to these swordsmen, I will give him a thousand ounces of

* See vol. xxxix, pp. 158, 159.

? Probably king Hui-wan (s.c. 298-265) of Ado, one of the states into which the great state of 3in was subdivided, and which afterwards all claimed the sovereignty of the kingdom. In this Book AXwang-3ze appears as a contemporary of king Wan, which makes the ‘ formerly’ with which the paragraph commences seem strange.

8 Sze-ma Xhien says nothing of king Wan’s love of the swordfight, nor of this son Khwei. He says that in 265 Wan was succeeded by his son Tan (F}), who appears to have been quite young.

PT, Ill, SECT. VIII. THE WRITINGS OF KWANG-8ZE. 187 silver. His attendants said, ‘(Only) Awang-jze is able to do this.’ Thereupon the prince sent men with a thousand ounces of silver to offer to Awang- 3ze, who, however, would not accept them, but went with the messengers. When he saw the prince, he said, ‘O prince, what have you to say to A4u, and why would you give me the silver?’ The prince replied, ‘I have heard that you, master, are sagacious and sage. I sent you: respectfully the thousand ounces of silver, as a prelude to the silks and other gifts’. But as you decline to receive them, how dare I now tell you (what I wished from you) ?’ Kwang-3ze rejoined, ‘I have heard, O prince, that what you wanted me for was to wean the king from what is his delight. Suppose that in trying to persuade his Majesty I should offend him, and not fulfil your expectation, I shall be punished with death ;— and could I then enjoy this silver? Or suppose that I shall succeed in persuading his Majesty, and accomplish what you desire, what is there in the kingdom of K4o that I might ask for which I would not get ?’

The crown-prince said, ‘Yes; but my (father), the king, will see none but swordsmen.’ A wang-3ze replied, ‘I know; but I am expert in the use of the sword.’ ‘That is well,’ observed the prince; ‘but the swordsmen whom his Majesty sees all have their hair in a tangle, with whiskers projecting out. They wear slouching caps with coarse and unornamented tassels, and their coats are cut short behind. They have staring eyes, and talk about the hazards of

1 This, I think, is the meaning. It may possibly mean ‘for presents to your followers in attendance on you.’

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their game. The king is delighted with all this; but now you are sure to present yourself to him in your scholar’s dress, and this will stand greatly in the way of your success.’

It may possibly mean ‘for presents to your followers in attendance on you.’

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their game. The king is delighted with all this; but now you are sure to present yourself to him in your scholar’s dress, and this will stand greatly in the way of your success.’

Kwang-jze said, ‘I will then, with your leave, get me a swordsman’s dress.’ This was ready in three days, and when he appeared in it before the prince, the latter went with him to introduce him to the king, who then drew his sword from its scabbard and waited for him. When Awang-jze entered the door of the hall, he did not hurry forward, nor, when he saw the king, did he bow. The king asked him, ‘What do you want to teach me, Sir, that you have got the prince to mention you beforehand?’ The reply was, ‘I have heard that your Majesty is fond of the sword-fight, and therefore I have sought an interview with you on the ground of (my skill in the use of) the sword.’ ‘What can you do with your sword against an opponent ?’ ‘Let me meet with an opponent every ten paces, my sword would deal with him, so that I should not be stopped in a march of a thousand lf.’ The king was delighted with him, and said, ‘You have not your match in the kingdom.’ Awang-jze replied, ‘A good swordsman first makes a feint (against his opponent), then seems to give him an advantage, and finally gives his thrust, reaching him before he can return the blow. I should like to have an opportunity to show you my skill.” The king said, ‘Stop (for a little), Master. Go to your lodging, and wait for my orders. I will make arrangements for the play, and then call you.’

The king accordingly made trial of his swordsmen for seven days, till more than sixty of them werep. 189 killed; or (severely) wounded. He then selected five or six men, and made them bring their swords and take their places beneath the hall, after which he called Awang-jze, and said to him, ‘To-day I am going to make (you and) these men show what you can do with your swords. ‘I have long been looking for the opportunity,’ replied A’wang-sze. The king then asked him what would be the length of the sword which he would use; and he said, ‘ Any length will suit me, but I have three swords, any one of which I will use, as may please your Majesty. Let me first tell you of them, and then go to the arena, ‘I should like to hear about the three swords,’ said the king; and A wang-3ze went on, ‘There is the sword of the Son of Heaven; the sword of a feudal prince; and the sword of a common man.’

‘What about the sword of the Son of Heaven?’

Let me first tell you of them, and then go to the arena, ‘I should like to hear about the three swords,’ said the king; and A wang-3ze went on, ‘There is the sword of the Son of Heaven; the sword of a feudal prince; and the sword of a common man.’

‘What about the sword of the Son of Heaven?’

‘This sword has Yen-£/i! and Shih-é/ang? for its point; AA”t and (Mount) Tai? for its edge; 3in and Wei for its back; Aau and Sung for its hilt; Han and Wei for its sheath. It is embraced by the wild tribes all around; it is wrapped up in the four seasons ; it is bound round by the Sea of Po‘; and its girdle is the enduring hills. It is regulated by the five elements ; its wielding is by means of Punishments and Kindness; its unsheathing is like that ofp. 190 the Yin and Yang; it is held fast in the spring and summer ; it is put in action in the autumn and winter. When it is thrust forward, there is nothing in front of it; when lifted up, there is nothing above it; when laid down, there is nothing below it; when wheeled round, there is nothing left on any side of it; above, it cleaves the floating clouds; and below, it penetrates to every division of the earth. Let this sword be once used, and the princes are all reformed, and the whole kingdom submits. This is the sword of the Son of Heaven?.’

1 Some noted place in the state of Yen, the capital of which was near the site of the present Peking.

3 A wall, north of Yen, built as a barrier of defence against the northern tribes.

5 Mount Thai.

* A region lying along the present gulf of Xih-lf, between the Pei-ho and the Khing-ho in Shan-tung.

King Wan looked lost in amazement, and said again, ‘And what about the sword of a feudal lord ?’ (Kwang-;ze) replied, ‘ This sword has wise and brave officers for its point; pure and disinterested officers for its edge; able and honourable officers for its back ; loyal and sage officers for its hilt; valiant and eminent officers for its sheath. When this sword is thrust directly forward, as in the former case, there is nothing in front of it; when directed upwards, there is nothing above it ; when laid down, there is nothing below it ; when wheeled round, there is nothing on any side of it. Above, its law is taken from the round heaven, and is in accordance with the three luminaries; below, its law is taken from the square earth, and is in accordance with the four seasons ; between, it is in harmony with the minds of the people, and in all the parts of the state there is peace. Let this sword be once used, and you seem to hear the crash of the thunder-peal. Within

1 By this sword Awang-jze evidently means the power of the sovereign, supported by the strength of the kingdom, and directed by good government.

PT. III. SECT. VIII. THE WRITINGS OF KWANG-38ZE. I9QI

the four borders there are none who do not respectfully submit, and obey the orders of the ruler. This is the sword of the feudal lord.’

PT. III. SECT. VIII. THE WRITINGS OF KWANG-38ZE. I9QI

the four borders there are none who do not respectfully submit, and obey the orders of the ruler. This is the sword of the feudal lord.’

‘ And what about the sword of the common man ?’ asked the king (once more). (A wang-jze) replied, ‘The sword of the common man (is wielded by) those who have their hair in a tangle, with whiskers projecting out; who wear slouching caps with coarse and unornamented tassels, and have their coats cut short behind ; who have staring eyes, and talk (only) about the hazards (of their game). They hit at one another before you. Above, the sword slashes through the neck; and below, it scoops out the liver and lungs. This is the sword of the common man. (The users of it) are not different from fighting cocks; any morning their lives are brought to an end; they are of no use in the affairs of the state. Your Majesty occupies the seat of the Son of Heaven, and that you should be so fond of the swordsmanship of such common men, is unworthy, as I venture to think, of your Majesty.’

On this the king drew Awang-jze with him, and went up to the top of the hall, where the cook set forth a meal, which the king walked round three times (unable to sit down to it). A wang-sze said to him, ‘Sit down quietly, Great King, and calm yourself. I have said all I wished to say about swords.’ King W4n, thereafter, did not quit the palace for three months, and the swordsmen all killed themselves in their own rooms'.

1 Kwang-3ze’s parables had had their intended effect. It was not in his mind to do anything forthe swordsmen. The commentators say:—‘Indignant at not being treated as they had been before, they all killed themselves.’

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BOOK XXXI.
Part III. Section IX.
Yi-fa, or ‘The Old Fisherman’

Confucius, rambling in the forest of 3ze-wei?, stopped and sat down by the Apricot altar, The disciples began to read their books, while he proceeded to play on his lute, singing as he did so. He had not half finished his ditty when an old fisherman stepped

? See vol. xxxix, p. 159.

He had not half finished his ditty when an old fisherman stepped

? See vol. xxxix, p. 159.

2 A forest or grove in the neighbourhood of the capital of LA. 3ze-wei means ‘ black silken curtains ;’ and I do not know why the forest was so denominated. That I have correctly determined its position, however, may be inferred from a quotation in the Khang-hsf dictionary under the character than (=‘ altar’) to the effect that ‘ Confucius, leaving (the capital of) LQ by the eastern gate, on passing the old apricot altar, said, “This is the altar reared by Sang Wan-kung to solemnise covenants.”’ Dr. Morrison under the same th4n defines the second phrase—hsing than—as ‘ The place where Confucius taught,’ which Dr. Williams, under hsing, has amplified into ‘ The place where Confucius had his school.’ But the text does not justify so definite a conclusion. The picture which the Book raises before my mind is that of a forest, with a row or clump of apricot trees, along which was a terrace, having on it the altar of 3ang Wan-éung, and with a lake or at least a stream near to it, to which the ground sloped down. Here the writer introduces us to the sage and some of his disciples, on one occasion, when they were attracted from their books and music by the appearance of the old fisherman. I visited in 1873, not far from the Confucian cemetery, a ruined building called ‘the College of A€-Sze,’ which was pointed out as the site of the School of Confucius. The place would suit all the demands of the situation in this Book.

PT. Ill. SECT.1X. THE WRITINGS OF KWANG-38ZE, 193 down from his boat, and came towards them. His beard and eyebrows were turning white; his hair was all uncombed; and his sleeves hung idly down. He walked thus up from the bank, till he got to the dry ground, when he stopped, and, with his left hand holding one of his knees, and the right hand at his chin, listened. When the ditty was finished, he beckoned to 3ze-kung and 3ze-lQ, who both responded and went to him. Pointing to Confucius, he said, ‘Who is he?’ 3ze-la replied, ‘He is the Superior Man of La,’ ‘And of what family is he?’ ‘He is of the Khung family.’ ‘And what is the occupation of this Mr. Khung?’ To this question 3ze-li gave no reply, but 3ze-kung replied, ‘ This scion of the Khung family devotes himself in his own nature to leal-heartedness and sincerity; in his conduct he manifests benevolence and righteousness ; he cultivates the ornaments of ceremonies and ' music; he pays special attention to the relationships of society ; above, he would promote loyalty to the hereditary lords; below, he seeks the transformation of all classes of the people; his object being to benefit the kingdom :—this is what Mr. Khung devotes himself to.’

Khung devotes himself to.’

The stranger further asked, ‘Is he a ruler possessed of territory?’ ‘No,’ was 3ze-kung’s reply. ‘Is he the assistant of any prince or king?’ ‘No;’ and on this the other began to laugh and to retrace his steps, saying as he went, ‘ Yes, benevolence is benevolence! But I am afraid he will not escape (the evils incident to humanity). By embittering his mind and toiling his body, he is imperilling his true (nature)! Alas! how far removed is he from the proper way (of life) !’

[40] oO

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3ze-kung returned, and reported (what the man had said) to Confucius, who pushed his lute aside, and arose, saying, ‘Is he not a sage ?’ and down the slope he went in search of him. When he reached the edge of the lake, there was the fisherman with his pole, dragging the boat towards him. Turning round and seeing Confucius, he came back towards him and stood up. Confucius then drew back, bowed to him twice, and went forward. ‘ What do you want with me, Sir?’ asked the stranger. The reply was, ‘A little while ago, my Master, you broke off the thread of your remarks and went away. Inferior to you, I do not know what you wished to say, and have ventured here to wait for your instructions, fortunate if I may but hear the sound of your words to complete the assistance that you can give me!’ ‘Ah!’ responded the stranger, ‘how great is your love of learning!’

Confucius bowed twice, and then rose up, and said, ‘Since I was young, I have cultivated learning till I am now sixty-nine years old; but I have not had an opportunity of hearing the perfect teaching ;— dare I but listen to you with a humble and unprejudiced mind?’ The stranger replied, ‘ Like seeks to like, and (birds) of the same note respond to one another ;—this is a rule of Heaven. Allow me to explain what I am in possession of, and to pass over (from its standpoint) to the things which occupy you. What you occupy yourself with are the affairs of men. When the sovereign, the feudal lords, the great officers, and the common people, these four classes, do what is correct (in their several positions), we have the beauty of good order; and when they leave their proper duties, there ensues the greatestp. 195 disorder. When the officials attend to their duties, and the common people are anxiously concerned about their business, there is no encroachment on one another's rights.

‘Fields running to waste ; leaking rooms ; insuffciency of food and clothing; taxes unprovided for ; want of harmony among wives and concubines ; and want of order between old and young ;—these are the troubles of the common people.

‘Incompetency for their charges; inattention to their official business ; want of probity in conduct ; carelessness and idleness in subordinates ; failure of merit and excellence; and uncertainty of rank and emolument :—these are the troubles of great officers.