'Ever thinking how to be filial, His filial mind was the model which he supplied.'

"In the 'Book of History' it is said, 'With respectful service he appeared before Koo-sow, looking grave and awestruck, till Koo-sow also was transformed by his example.' This is the true case of the scholar of complete virtue not being treated as a son by his father."

Wan Chang said, "It is said that Yaou gave the empire to Shun; was it so?" Mencius replied, "No; the emperor cannot give the empire to another." "Yes; but Shun possessed the empire. Who gave it to him?"

"Heaven gave it to him," was the reply.

"Heaven gave it to him? Did Heaven confer the appointment on him with specific injunctions?" Mencius said, "No. Heaven does not speak. It simply showed its will by his personal conduct, and by his conduct of affairs."

"'It showed its will by his personal conduct, and by his conduct of affairs,'" returned the other; "how was this?" Mencius said, "The emperor can present a man to Heaven, but he cannot make Heaven give that man the empire. A feudal prince can present a man to the emperor to take his place, but he cannot make the emperor give the princedom to that man. A great officer can present a man to his prince, but he cannot cause the prince to make that man a great officer in his own room. Anciently Yaou presented Shun to Heaven, and Heaven accepted him; he displayed him to the people, and the people accepted him.

Therefore I say, 'Heaven does not speak. It simply indicated its will by his personal conduct, and by his conduct of affairs.'"

Chang said, "I presume to ask how it was that Yaou presented Shun to Heaven, and Heaven accepted him, and displayed him to the people, and the people accepted him." The reply was, "He caused him to preside over the sacrifices, and all the Spirits were well pleased with them; thus it was that Heaven accepted him. He caused him to preside over the conduct of affairs, and affairs were well administered, so that all the people reposed under him; thus it was that the people accepted him. Heaven gave the empire to him, and the people gave it to him.

Therefore I said, 'The emperor cannot give the empire to another.'

"Shun a.s.sisted Yaou in the government for twenty and eight years; this was more than man could have done, and was from Heaven. When the three years' mourning consequent on the death of Yaou were accomplished, Shun withdrew from the son of Yaou to the south of the southern Ho.

The princes of the empire, however, repairing to court, went not to the son of Yaou, but to Shun. Litigants went not to the son of Yaou, but to Shun. Singers sang not the son of Yaou, but Shun. Therefore I said that it was Heaven that gave him the empire. It was after this that he went to the Middle State, and occupied the seat of the son of Heaven. If he had before these things taken up his residence in the palace of Yaou, and applied pressure to his son, it would have been an act of usurpation, and not the gift of Heaven.

"This view of Shun's obtaining the empire is in accordance with what is said in The Great Declaration--'Heaven sees as my people see, Heaven hears as my people hear.'"

Wan Chang said, "People say, 'When the disposal of the empire came to Yu, his virtue was inferior to that of Yaou and Shun, and he did not transmit it to the worthiest, but to his son.' Was it so?" Mencius replied, "No; it was not so. When Heaven gave the empire to the worthiest, it was given to the worthiest; when Heaven gave it to the son of the preceding emperor, it was given to that son. Formerly Shun presented Yu to Heaven for a period of seventeen years; and when the three years' mourning, consequent on the death of Shun, were accomplished, Yu withdrew from the son of Yu to Yang-shing. The people of the empire followed him as, after the death of Yaou, they had not followed his son, but followed Shun. Yu presented Yih to Heaven for a period of seven years; and when the three years' mourning consequent on the death of Yu were accomplished, Yih withdrew from the son of Yu to the north of Mount Ke. The princes repairing to court, and litigants, went not to Yih, but to K'e, saying, 'He is the son of our ruler.' Singers did not sing Yih, but they sang K'e, saying, 'He is the son of our ruler.'

"That Tan-choo was not equal to his father, and Shun's son also not equal to his; that Shun a.s.sisted Yaou, and Yu a.s.sisted Shun, for a period of many years, conferring benefits on the people for a long time; that K'e was virtuous and able, and could reverently enter into and continue the ways of Yu; that Yih a.s.sisted Yu for a period of a few years, conferring benefits on the people not for a long time; that the length of time that Shun, Yu, and Yih, a.s.sisted in the government was so different; and that the sons of the emperors were one a man of talents and virtue, and the other two inferior to their fathers:--all these things were from Heaven, and what could not be produced by man. That which is done without any one's seeming to do it is from Heaven. That which comes to pa.s.s without any one's seeming to bring it about is from Heaven.

"In the case of a private man's obtaining the empire, there must be in him virtue equal to that of Shun and Yu, and moreover there must be the presenting him to Heaven by the preceding emperor. It was on this latter account that Chung-ne did not obtain the kingdom.

"When the throne descends by natural succession, he who is displaced by Heaven must be like Keeh or Chow. It was on this account that Yih, E Yin, and the duke of Chow did not obtain the kingdom.

"E Yin a.s.sisted T'ang so that he became sovereign of the kingdom.

After the demise of T'ang, T'ae-ting having died without being appointed in his place, Wae-ping reigned two years, and Chung-jin four. T'ae-Keah then was turning upside down the canons and examples of T'ang, and E Yin placed him in T'ung for three years. There he repented of his errors, was contrite, and reformed himself. In T'ung he came to dwell in benevolence and moved towards righteousness, during those three years listening to the lessons given to him by E Yin, after which that minister again returned with him to Poh.

"The duke of Chow's not getting the kingdom was like that of Yih's not getting the throne of Hea, or E Yin's that of Yin.

"Confucius said, 'T'ang and Yu resigned the throne to the worthiest; the founders of the Hea, Yin, and Chow dynasties transmitted it to their sons. The principle of righteousness was the same in all the cases.'"

Wan Chang asked Mencius, saying, "People say that E Yin sought an introduction to T'ang by his knowledge of cookery; was it so?" Mencius replied, "No, it was not so. E Yin was farming in the lands of the State of Sin, delighting in the principles of Yaou and Shun. In any matter contrary to the righteousness which they prescribed, or to the course which they enjoined, though he had been salaried with the empire, he would not have regarded it; though there had been yoked for him a thousand teams, he would not have looked at them. In any matter contrary to the righteousness which they prescribed, or to the course which they enjoined, he would not have given nor taken even a single straw.

"T'ang sent persons with presents of silk to ask him to enter his service. With an air of indifference and self-satisfaction, he said, 'What can I do with these silks with which T'ang invites me? Is it not best for me to abide in these channeled fields, and therein delight myself with the principles of Yaou and Shun?'

"T'ang thrice sent persons thus to invite him. After this, with the change of purpose displayed in his countenance, he spoke in a different style, saying, 'Instead of abiding in the channeled fields, and therein delighting myself with the principles of Yaou and Shun, had I not better make this ruler one after the style of Yaou and Shun?

had I not better make this people like the people of Yaou and Shun?

had I not better in my own person see these things for myself?

Heaven's plan in the production of this people is this:--That they who are first informed, should instruct those who are later in being informed, and those who first apprehend principles should instruct those who are slower to do so. I am the one of Heaven's people who have first apprehended; I will take these principles and instruct this people in them. If I do not instruct them, who will do so?'

"He thought that among all the people of the kingdom, even the private men and women, if there were any that did not enjoy such benefits as Yaou and Shun conferred, it was as if he himself pushed them into a ditch. He took upon himself the heavy charge of all under Heaven in this way, and therefore he went to T'ang, and pressed upon him the duty of attacking Hea, and saving the people.

"I have not heard of one who bent himself and at the same time made others straight; how much less could one disgrace himself, and thereby rectify the whole kingdom? The actions of the sages have been different. Some have kept far away from office, and others have drawn near to it; some have left their offices, and others have not done so; that in which these different courses all meet, is simply the keeping of their persons pure.

"I have heard that E Yin sought an introduction to T'ang by the principles of Yaou and Shun; I have not heard he did so by his knowledge of cookery.

"In the 'Instructions of E,' it is said, 'Heaven, destroying Keeh, commenced attacking him in the palace of Muh; we commenced in Poh.'"

Wan Chang asked Mencius, saying, "Some say that Confucius in Wei lived with an ulcer-doctor, and in Ts'e with Tseih Hwan, the chief of the eunuchs; was it so?" Mencius said, "No, it was not so. Those are the inventions of men fond of strange things.

"In Wei he lived in the house of Yen Ch'ow-yew. The wife of the officer Mei and the wife of Tsze-lu were sisters. Mei-tsze spoke to Tsze-lu, saying, 'If Confucius will lodge with me, he may get to be a high n.o.ble of Wei.' Tsze-lu reported this to Confucius, who said, 'That is as ordered by Heaven.' Confucius advanced according to propriety, and retired according to righteousness. In regard to his obtaining office and honor or not obtaining them, he said, 'That is as ordered.' But if he had lodged with an ulcer-doctor and with Tseih Hwan, the chief of the eunuchs, that would neither have been according to righteousness nor any ordering of Heaven.

"When Confucius, being dissatisfied in Lu and Wei, had left those States, he met with the attempt of Hwan, the master of the Horse, in Sung, to intercept and kill him, so that he had to pa.s.s through Sung in the dress of a private man. At that time, though he was in circ.u.mstances of distress, he lodged in the house of Ching-tsze, the minister of works, who was then a minister of Chow, the marquis of Ch'in.

"I have heard that ministers in the service of a court may be known from those to whom they are hosts, and that ministers coming from a distance may be known from those with whom they lodge. If Confucius had lodged with an ulcer-doctor and with Tseih Hwan, the chief of the eunuchs, how could he have been Confucius?"

Wan Chang asked Mencius, saying, "Some say that Pih-le He sold himself to a cattle-keeper of Ts'in for five sheepskins, and fed his cattle for him, to seek an introduction to Duke Muh of Ts'in; is this true?" Mencius said, "No, it was not so. This is the invention of some one fond of strange things.

"Pih-le He was a man of Yu. The people of Ts'in by the inducement of a _peih_ of Ch'uy-Keih and a team of Keuh-ch'an horses were asking liberty to march through Yu to attack Kwoh. Kung Che-k'e remonstrated with the duke of Yu, asking him not to grant their request, but Pih-le He did not remonstrate.

"When he knew that the duke of Yu was not to be remonstrated with, and went in consequence from that State to Ts'in, he had reached the age of seventy. If by that time he did not know that it would be a disgraceful thing to seek for an introduction to Duke Muh of Ts'in by feeding cattle, could he be called wise? But not remonstrating where it was of no use to remonstrate, could he be said not to be wise? Knowing that the duke of Yu would be ruined, and leaving his State before that event, he could not be said to be not wise. As soon as he was advanced in Ts'in, he knew that Duke Muh was one with whom he could have a field for action, and became chief minister to him; could he be said to be not wise? Acting as chief minister in Ts'in, he made his ruler distinguished throughout the kingdom, and worthy to be handed down to future ages; if he had not been a man of talents and virtue, could he have done this? As to selling himself in order to bring about the destruction of his ruler, even a villager who had a regard for himself, would not do such a thing; and shall we say that a man of talents and virtue did it?"

[Footnote 37: The Book is named from Wan Chang, who is almost the only interlocutor with Mencius in it. The tradition is that it was in company with Wan's disciples that Mencius, baffled in all his hopes of doing public service, and having retired into privacy, composed the Seven Books which const.i.tute his works. The part which follows is all occupied with discussions in vindication of Shun and other ancient worthies.]

THE SHI-KING

[_Metrical translation by James Legge_]

INTRODUCTION

The wisdom of Confucius as a social reformer, as a teacher and guide of the Chinese people, is shown in many ways. He not only gave them a code of personal deportment, providing them with rules for the etiquette and ceremony of life, but he instilled into them that profound spirit of domestic piety which is one of the strongest features in the Chinese character. He took measures to secure also the intellectual cultivation of his followers, and his Five Canons contain all the most ancient works of Chinese literature, in the departments of poetry, history, philosophy, and legislation. The Shi-King is a collection of Chinese poetry made by Confucius himself. This great anthology consists of more than three hundred pieces, covering the whole range of Chinese lyric poetry, the oldest of which dates some eighteen centuries before Christ, while the latest of the selections must have been written at the beginning of the sixth century before Christ. These poems are of the highest interest, and even nowadays may be read with delight by Europeans. The ballad and the hymn are among the earliest forms of national poetry, and the contents of the Shi-King naturally show specimens of lyric poetry of this sort. We find there not only hymns, but also ballads of a really fine and spirited character. Sometimes the poems celebrate the common pursuits, occupations, and incidents of life. They rise to the exaltation of the epithalamium, or of the vintage song; at other times they deal with sentiment and human conduct, being in the highest degree sententious and epigrammatic. We must give the credit to Confucius of having saved for us the literature of China, and of having set his people an example in preserving the monuments of a remote antiquity. While the literatures of ancient Greece and Rome have largely perished in the convulsions that followed the breaking up of the Roman empire in Europe, when the kingdom of China fell into disorder and decrepitude this one great teacher stepped forward to save the precious record of historic fact, philosophical thought, and of legislation as well as poetry, from being swept away by the deluge of revolution. Confucius showed his wisdom by the high value he set upon the poetry of his native land, and his name must be set side by side with that of the astute tyrant of Athens who collected the poems of Homer and preserved them as a precious heritage to the Greek world. Confucius has given us his opinion with regard to the poems of the Shi-King. No man, he says, is worth speaking to who has not mastered the poems of an anthology, the perusal of which elevates the mind and purifies it from all corrupt thoughts. Thanks to the work of modern scholarship, English readers can now verify this dictum for themselves.

E. W.

_PART I.--LESSONS FROM THE STATES_

BOOK I

_The Odes of Chow and the South_

CELEBRATING THE VIRTUE OF KING WAN'S BRIDE