True virtue consists in never going to extremes, though it does not appear that by this the sage meant to repress active benevolence on the one hand, or encourage selfish stolidity on the other. Ching, or uprightness, is said to be the basis of all things; and ho, harmony, the all-pervading principle of the universe; “extend uprightness and harmony to the utmost, and heaven and earth will be at rest, and all things be produced and nourished according to their nature.” The general character of the work is monotonous, but relieved with some animated passages, among which the description of the kiun tsz’, or princely man, is one. “The princely man, in dealing with others, does not descend to anything low or improper. How unbending his valor! He stands in the middle, and leans not to either side. The princely man enters into no situation where he is not himself. If he holds a high situation, he does not treat with contempt those below him; if he occupies an inferior station, he uses no mean arts to gain the favor of his superiors. He corrects himself and blames not others; he feels no dissatisfaction. On the one hand, he murmurs not at Heaven; nor, on the other, does he feel resentment toward man. Hence, the superior man dwells at ease, entirely waiting the will of Heaven.”[321]
THE SAGE, OR PRINCELY MAN.
Chinese moralists divide mankind into three classes, on these principles: “Men of the highest order, as sages, worthies, philanthropists, and heroes, are good without instruction; men of the middling classes are so after instruction, such as husbandmen, physicians, astrologers, soldiers, etc., while those of the lowest are bad in spite of instruction, as play-actors, pettifoggers, slaves, swindlers, etc.” The first are shing, or sages; the second are hien, or worthies; the last are yu, or worthless. Sir John Davis notices the similarity of this triplicate classification with that of Hesiod. The Just Medium thus describes the first character:
It is only the sage who is possessed of that clear discrimination and profound intelligence which fit him for filling a high station; who possesses that enlarged liberality and mild benignity which fit him for bearing with others; who manifests that firmness and magnanimity that enable him to hold fast good principles; who is actuated by that benevolence, justice, propriety, and knowledge which command reverence; and who is so deeply learned in polite learning and good principles as to qualify him rightly to discriminate. Vast and extensive are the effects of his virtue; it is like the deep and living stream which flows unceasingly; it is substantial and extensive as Heaven, and profound as the great abyss. Wherever ships sail or chariots run; 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 who does not honor and love him.[322]
Sincerity or conscientiousness holds a high place among the attributes of the superior or princely man; but in translating the Chinese terms into English, it is sometimes puzzling enough to find those which will exhibit the exact idea of the original. For instance, sincerity is described as “the origin or consummation of all things; without it, there would be nothing. It is benevolence by which a man’s self is perfected, and knowledge by which he perfects others.” In another place we read that “one sincere wish would move heaven and earth.” The kiun tsz’ is supposed to possess these qualities. The standard of excellence is placed so high as to be absolutely unattainable by unaided human nature; and though Kih probably intended to elevate the character of his grandfather to this height, and thus hand him down to future ages as a shing jin, or ‘perfect and holy man,’ he has, in the providence of God, done his countrymen great service in setting before them such a character as is here given in the Chung Yung. By being made a text-book in the schools it has been constantly studied and memorized by generations of students, to their great benefit.
THE ANALECTS OF CONFUCIUS.
The third of the Four Books, called the Lun Yu, or ‘Analects of Confucius,’ is divided into twenty chapters, in which the collective body of his disciples recorded his words and actions, much in the same way that Boswell did those of Johnson. It has not, however, the merit of chronological arrangement, and parts of it are so sententious as to be obscure, if not almost unintelligible. This work discloses the sage’s shrewd insight into the character of his countrymen, and knowledge of the manner in which they could best be approached and influenced. Upon the commencement of his career as reformer and teacher, he contented himself with reviving the doctrines of the “Ancients;” but finding his influence increasing as he continued these instructions, he then—yet always as under their authority—engrafted original ideas and tenets upon the minds of his generation. Had even his loftiest sentiments been propounded as his own, they would hardly have been received in his day, and, perhaps, through the contempt felt for him by his contemporaries, have been lost entirely.
Among the most remarkable passages of the Four Books are the following: Replying to the question of Tsz’-kung, “Is there one word which may serve as a rule of practice for all of one’s life?” Confucius said: “Is not shu (‘reciprocity’) such a word? What you do not want done to yourself, do not do to others.” In a previous place Tsz’-kung had said: “What I do not wish men to do to me, I also wish not to do to men.” Confucius replied: “Tsz’, you have not attained to that.” The same principle is repeated in the Chung Yung, where it is said that the man who does so is not far from the path. Another is quoted in the Imperial Dictionary, under the word Fuh: “The people of the west have sages,” or “There is a sage (or holy man) among the people of the west,” where the object is to show that he did not mean Buddha. As Confucius was contemporary with Ezra, it is not impossible that he had heard something of the history of the Israelites scattered throughout the one hundred and twenty-seven provinces of the Persian monarchy, or of the writings of their prophets, though there is not the least historical evidence that he knew anything of the countries in Western Asia, or of the books extant in their languages.
Some idea of the character of the Lun Yu may be gathered from a few detached sentences, selected from Marshman’s translation.[323]
Grieve not that men know you not, but be grieved that you are ignorant of men.