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+*** START OF THE PROJECT GUTENBERG EBOOK 10056 ***
+
+CHINESE LITERATURE
+
+
+
+COMPRISING
+
+THE ANALECTS OF CONFUCIUS,
+THE SAYINGS OF MENCIUS,
+THE SHI-KING,
+THE TRAVELS OF FÂ-HIEN, AND
+THE SORROWS OF HAN
+
+
+WITH CRITICAL AND BIOGRAPHICAL SKETCHES BY
+
+EPIPHANIUS WILSON, A.M.
+
+
+REVISED EDITION
+
+1900
+
+
+
+
+THE ANALECTS OF CONFUCIUS
+
+Introduction
+
+BOOK
+
+I.     On Learning--Miscellaneous Sayings
+II.    Good Government--Filial Piety--The Superior Man
+III.   Abuse of Proprieties in Ceremonial and Music
+IV.    Social Virtue--Superior and Inferior Man
+V.     A Disciple and the Golden Rule--Miscellaneous
+VI.    More Characteristics--Wisdom--Philanthropy
+VII.   Characteristics of Confucius--An Incident
+VIII.  Sayings of Tsang--Sentences of the Master
+IX.    His Favorite Disciple's Opinion of Him
+X.     Confucius in Private and Official Life
+XI.    Comparative Worth of His Disciples
+XII.   The Master's Answers--Philanthropy--Friendships
+XIII.  Answers on the Art of Governing--Consistency
+XIV.   Good and Bad Government--Miscellaneous Sayings
+XV.    Practical Wisdom--Reciprocity the Rule of Life
+XVI.   Against Intestine Strife--Good and Bad Friendships
+XVII.  The Master Induced to Take Office--Nature and Habit
+XVIII. Good Men in Seclusion--Duke of Chow to His Son
+XIX.   Teachings of Various Chief Disciples
+XX.    Extracts from the Book of History
+
+
+
+THE SAYINGS OF MENCIUS
+
+Introduction
+
+Book I. King Hwuy of Lëang.--
+   Part I
+
+[_Books II., III., and IV. are omitted_]
+
+Book V. Wan Chang.--
+   Part I
+
+
+
+THE SHI-KING
+
+Introduction
+
+_Part I.--Lessons from the States_.
+
+BOOK I.--THE ODES OF CHOW AND THE SOUTH.--
+  Celebrating the Virtue of King Wan's Bride
+  Celebrating the Industry of King Wan's Queen
+  In Praise of a Bride
+  Celebrating T'ae-Sze's Freedom from Jealousy
+  The Fruitfulness of the Locust
+  Lamenting the Absence of a Cherished Friend
+  Celebrating the Goodness of the Descendants of King Wan
+  The Virtuous Manners of the Young Women
+  Praise of a Rabbit-Catcher
+  The Song of the Plantain-Gatherers
+  The Affection of the Wives on the Joo
+
+BOOK II.--THE ODES OF SHAOU AND THE SOUTH.--
+  The Marriage of a Princess
+  The Industry and Reverence of a Prince's Wife
+  The Wife of Some Great Officer Bewails his Absence
+  The Diligence of the Young Wife of an Officer
+  The Love of the People for the Duke of Shaou
+  The Easy Dignity of the Officers at Some Court
+  Anxiety of a Young Lady to Get Married
+
+BOOK III.--THE ODES OF P'EI.--
+  An Officer Bewails the Neglect with which He is Treated
+  A Wife Deplores the Absence of Her Husband
+  The Plaint of a Rejected Wife
+  Soldiers of Wei Bewail Separation from their Families
+  An Officer Tells of His Mean Employment
+  An Officer Sets Forth His Hard Lot
+  The Complaint of a Neglected Wife
+  In Praise of a Maiden
+  Discontent
+  Chwang Keang Bemoans Her Husband's Cruelty
+
+[_Books IV., V., and VI. are omitted_]
+
+BOOK VII.--THE ODES OF CH'ING.---
+  The People's Admiration for Duke Woo
+  A Wife Consoled by Her Husband's Arrival
+  In Praise of Some Lady
+  A Man's Praise of His Wife
+  An Entreaty
+  A Woman Scorning Her Lover
+  A Lady Mourns the Absence of Her Student Lover---
+
+BOOK VIII.--THE ODES OF TS'E.--
+  A Wife Urging Her Husband to Action
+  The Folly of Useless Effort
+  The Prince of Loo
+
+BOOK IX.--THE ODES OF WEI.--
+  On the Misgovernment of the State
+  The Mean Husband
+  A Young Soldier on Service
+
+BOOK X.--THE ODES OF T'ANG.--
+  The King Goes to War
+  Lament of a Bereaved Person
+  The Drawbacks of Poverty
+  A Wife Mourns for Her Husband
+
+BOOK XI.--THE ODES OF TS'IN.--
+  Celebrating the Opulence of the Lords of Ts'in
+  A Complaint
+  A Wife's Grief Because of Her Husband's Absence
+  Lament for Three Brothers
+  In Praise of a Ruler of Ts'in
+  The Generous Nephew
+
+BOOK XII.--THE ODES OF CH'IN.--
+  The Contentment of a Poor Recluse
+  The Disappointed Lover
+  A Love-Song
+  The Lament of a Lover
+
+BOOK XIII.--THE ODES OF KWEI--
+  The Wish of an Unhappy Man
+
+BOOK XIV.--THE ODES OF TS'AOU.--
+  Against Frivolous Pursuits
+
+BOOK XV.--THE ODES OF PIN.--
+  The Duke of Chow Tells of His Soldiers
+  There is a Proper Way for Doing Everything
+
+
+_Part II.--Minor Odes of the Kingdom_.
+
+BOOK I.--DECADE OF LUH MING.--
+  A Festal Ode
+  A Festal Ode Complimenting an Officer
+  The Value of Friendship
+  The Response to a Festal Ode
+  An Ode of Congratulation
+  An Ode on the Return of the Troops
+
+BOOK II.--THE DECADE OF PIH HWA.--
+  An Ode Appropriate to a Festivity
+
+BOOK III.--THE DECADE OF T'UNG KUNG.--
+  Celebrating a Hunting Expedition
+  The King's Anxiety for His Morning Levee
+  Moral Lessons from Natural Facts
+
+BOOK IV.--THE DECADE OF K'E-FOO.--
+  On the Completion of a Royal Palace
+  The Condition of King Seuen's Flocks
+
+BOOK V.--THE DECADE OF SEAOU MIN.--
+  A Eunuch Complains of His Fate
+  An Officer Deplores the Misery of the Time
+  On the Alienation of a Friend
+
+BOOK VI.--THE DECADE OF PIH SHAN.--
+  A Picture of Husbandry
+  The Complaint of an Officer
+
+BOOK VII.--DECADE OF SANG HOO.--
+  The Rejoicings of a Bridegroom
+  Against Listening to Slanderers
+
+BOOK VIII.--THE DECADE OF TOO JIN SZE.--
+  In Praise of By-gone Simplicity
+  A Wife Bemoans Her Husband's Absence
+  The Earl of Shaou's Work
+  The Plaint of King Yew's Forsaken Wife
+  Hospitality
+  On the Misery of Soldiers
+
+
+_Part III.--Greater Odes of the Kingdom_.
+
+BOOK I.--DECADE OF KING WAN.--
+  Celebrating King Wan
+
+[_Book II. is omitted_]
+
+BOOK III.--DECADE OF TANG.--
+  King Seuen on the Occasion of a Great Drought
+
+
+_Part IV.--Odes of the Temple and Altar_.
+
+BOOK I.--SACRIFICIAL ODES OF CHOW.--
+  Appropriate to a Sacrifice to King Wan
+  On Sacrificing to the Kings Woo, Ching, and K'ang
+
+THE TRAVELS OF FÂ-HIEN
+Translator's Introduction
+CHAPTER
+I.       From Ch'ang-gan to the Sandy Desert
+II.      On to Shen-shen and thence to Khoten
+III.     Khoten--Processions of Images
+IV.      Through the Ts'ung Mountains to K'eech-ch'a
+V.       Great Quinquennial Assembly of Monks
+VI.      North India--Image of Maitreya Bodhisattva
+VII.     The Perilous Crossing of the Indus
+VIII.    Woo-chang, or Udyana--Traces of Buddha
+IX.      Soo ho-to--Legends of Buddha
+X.       Gandhara--Legends of Buddha
+XI.      Takshasila--Legends--The Four Great Topes
+XII.     Buddha's Alms-bowl--Death of Hwuy-king
+XIII.    Festival of Buddha's Skull-bone
+XIV.     Crossing the Indus to the East
+XV.      Sympathy of Monks with the Pilgrims
+XVI.     Condition and Customs of Central India
+XVII.    Legend of the Trayastrimsas Heaven
+XVIII.   Buddha's Subjects of Discourse
+XIX.     Legend of Buddha's Danta-kashtha
+XX.      The Jetavana Vihara--Legends of Buddha
+XXI.     The Three Predecessors of Sakyamuni
+XXII.    Legends of Buddha's Birth
+XXIII.   Legends of Rama and its Tope
+XXIV.    Where Buddha Renounced the World
+XXV.     The Kingdom of Vaisali
+XXVI.    Remarkable Death of Ânanda
+XXVII.   King Asoka's Spirit-built Palace and Halls
+XXVIII.  Rajagriha, New and Old--Legends Connected with It
+XXIX.    Fâ-Hien Passes a Night on Gridhra-kuta Hill
+XXX.     Srataparna Cave, or Cave of the First Council
+XXXI.    Sakyamuni's Attaining to the Buddhaship
+XXXII.   Legend of King Asoka in a Former Birth
+XXXIII.  Kasyapa Buddha's Skeleton on Mount Gurupada
+XXXIV.   On the Way Returning to Patna
+XXXV.    Dakshina, and the Pigeon Monastery
+XXXVI.   Fâ-Hien's Indian Studies
+XXXVII.  Fâ-Hien's Stay in Champa and Tamalipti
+XXXVIII. At Ceylon--Feats of Buddha--His Statue in Jade
+XXXIX.   Cremation of an Arhat--Sermon of a Devotee
+XL.      After Two Years Fâ-Hien Takes Ship for China
+
+Conclusion
+
+
+THE SORROWS OF HAN
+
+Introduction
+Translator's Preface
+Dramatis Personae
+Prologue
+Act First
+Act Second
+Act Third
+Act Fourth
+
+
+
+
+THE ANALECTS
+
+OF
+
+CONFUCIUS
+
+[_Translated into English by William Jennings_]
+
+
+
+PRONUNCIATION OF PROPER NAMES
+
+_j_, as in French.
+_ng_, commencing a word, like the same letters terminating one.
+_ai_ or _ei_, as in _aisle_ or _eider_.
+_au_, as in German, or like _ow_ in _cow_.
+_é_, as in _fête_.
+_i_ (not followed by a consonant), as _ee_ in _see_.
+_u_ (followed by a consonant), as in _bull_.
+_iu_, as _ew_ in _new_.
+_ui_, as _ooi_ in _cooing_.
+_h_ at the end of a name makes the preceding vowel short.
+_i_ in the middle of a word denotes an aspirate (_h_), as _K'ung_=Khung.
+
+
+
+
+INTRODUCTION
+
+
+The strangest figure that meets us in the annals of Oriental thought is
+that of Confucius. To the popular mind he is the founder of a religion,
+and yet he has nothing in common with the great religious teachers of
+the East. We think of Siddartha, the founder of Buddhism, as the very
+impersonation of romantic asceticism, enthusiastic self-sacrifice, and
+faith in the things that are invisible. Zoroaster is the friend of God,
+talking face to face with the Almighty, and drinking wisdom and
+knowledge from the lips of Omniscience. Mohammed is represented as
+snatched up into heaven, where he receives the Divine communication
+which he is bidden to propagate with fire and sword throughout the
+world. These great teachers lived in an atmosphere of the supernatural.
+They spoke with the authority of inspired prophets. They brought the
+unseen world close to the minds of their disciples. They spoke
+positively of immortality, of reward or punishment beyond the grave. The
+present life they despised, the future was to them everything in its
+promised satisfaction. The teachings of Confucius were of a very
+different sort. Throughout his whole writings he has not even mentioned
+the name of God. He declined to discuss the question of immortality.
+When he was asked about spiritual beings, he remarked, "If we cannot
+even know men, how can we know spirits?"
+
+Yet this was the man the impress of whose teaching has formed the
+national character of five hundred millions of people. A temple to
+Confucius stands to this day in every town and village of China. His
+precepts are committed to memory by every child from the tenderest age,
+and each year at the royal university at Pekin the Emperor holds a
+festival in honor of the illustrious teacher.
+
+The influence of Confucius springs, first of all, from the narrowness
+and definiteness of his doctrine. He was no transcendentalist, and never
+meddled with supramundane things. His teaching was of the earth, earthy;
+it dealt entirely with the common relations of life, and the Golden Rule
+he must necessarily have stumbled upon, as the most obvious canon of his
+system. He strikes us as being the great Stoic of the East, for he
+believed that virtue was based on knowledge, knowledge of a man's own
+heart, and knowledge of human-kind. There is a pathetic resemblance
+between the accounts given of the death of Confucius and the death of
+Zeno. Both died almost without warning in dreary hopelessness, without
+the ministrations of either love or religion. This may be a mere
+coincidence, but the lives and teachings of both men must have led them
+to look with indifference upon such an end. For Confucius in his
+teaching treated only of man's life on earth, and seems to have had no
+ideas with regard to the human lot after death; if he had any ideas he
+preserved an inscrutable silence about them. As a moralist he prescribed
+the duties of the king and of the father, and advocated the cultivation
+by the individual man of that rest or apathy of mind which resembles so
+much the disposition aimed at by the Greek and Roman Stoic. Even as a
+moralist, he seems to have sacrificed the ideal to the practical, and
+his loose notions about marriage, his tolerance of concubinage, the
+slight emphasis which he lays on the virtue of veracity--of which indeed
+he does not seem himself to have been particularly studious in his
+historic writings--place him low down in the rank of moralists. Yet he
+taught what he felt the people could receive, and the flat mediocrity of
+his character and his teachings has been stamped forever upon a people
+who, while they are kindly, gentle, forbearing, and full of family
+piety, are palpably lacking not only in the exaltation of Mysticism, but
+in any religious feeling, generally so-called.
+
+The second reason that made the teaching of Confucius so influential is
+based on the circumstances of the time. When this thoughtful, earnest
+youth awoke to the consciousness of life about him, he saw that the
+abuses under which the people groaned sprang from the feudal system,
+which cut up the country into separate territories, over which the power
+of the king had no control. China was in the position of France in the
+years preceding Philippe-Auguste, excepting that there were no places of
+sanctuary and no Truce of God. The great doctrine of Confucius was the
+unlimited despotism of the Emperor, and his moral precepts were intended
+to teach the Emperor how to use his power aright. But the Emperor was
+only typical of all those in authority--the feudal duke, the judge on
+the bench, and the father of the family. Each could discharge his duties
+aright only by submitting to the moral discipline which Confucius
+prescribed. A vital element in this system is its conservatism, its
+adherence to the imperial idea. As James I said, "No bishop, no king,"
+so the imperialists of China have found in Confucianism the strongest
+basis for the throne, and have supported its dissemination accordingly.
+
+The Analects of Confucius contain the gist of his teachings, and is
+worthy of study. We find in this work most of the precepts which his
+disciples have preserved and recorded. They form a code remarkable for
+simplicity, even crudity, and we are compelled to admire the force of
+character, the practical sagacity, the insight into the needs of the
+hour, which enabled Confucius, without claiming any Divine sanction, to
+impose this system upon his countrymen.
+
+The name Confucius is only the Latinized form of two words which mean
+"Master K'ung." He was born 551 B.C., his father being governor of
+Shantung. He was married at nineteen, and seems to have occupied some
+minor position under the government. In his twenty-fourth year he
+entered upon the three years' mourning for the death of his mother. His
+seclusion gave him time for deep thought and the study of history, and
+he resolved upon the regeneration of his unhappy country. By the time he
+was thirty he became known as a great teacher, and disciples flocked to
+him. But he was yet occupied in public duties, and rose through
+successive stages to the office of Chief Judge in his own country of Lu.
+His tenure of office is said to have put an end to crime, and he became
+the "idol of the people" in his district. The jealousy of the feudal
+lords was roused by his fame as a moral teacher and a blameless judge.
+Confucius was driven from his home, and wandered about, with a few
+disciples, until his sixty-ninth year, when he returned to Lu, after
+accomplishing a work which has borne fruit, such as it is, to the
+present day. He spent the remaining five years of his life in editing
+the odes and historic monuments in which the glories of the ancient
+Chinese dynasty are set forth. He died in his seventy-third year, 478
+B.C. There can be no doubt that the success of Confucius has been
+singularly great, owing especially to the narrow scope of his scheme,
+which has become crystallized in the habits, usages, and customs of the
+people. Especially has it been instrumental in consolidating the empire,
+and in strengthening the power of the monarch, who, as he every year
+burns incense in the red-walled temple at Pekin, utters sincerely the
+invocation: "Great art thou, O perfect Sage! Thy virtue is full, thy
+doctrine complete. Among mortal men there has not been thine equal. All
+kings honor thee. Thy statutes and laws have come gloriously down. Thou
+art the pattern in this imperial school. Reverently have the sacrificial
+vessels been set out. Full of awe, we sound our drums and bells."
+
+E. W.
+
+
+THE ANALECTS
+
+
+BOOK I
+
+On Learning--Miscellaneous Sayings:--
+
+
+"To learn," said the Master, "and then to practise opportunely what one
+has learnt--does not this bring with it a sense of satisfaction?
+
+"To have associates in study coming to one from distant parts--does not
+this also mean pleasure in store?
+
+"And are not those who, while not comprehending all that is said, still
+remain not unpleased to hear, men of the superior order?"
+
+
+A saying of the Scholar Yu:--
+
+"It is rarely the case that those who act the part of true men in regard
+to their duty to parents and elder brothers are at the same time willing
+to turn currishly upon their superiors: it has never yet been the case
+that such as desire not to commit that offence have been men willing to
+promote anarchy or disorder.
+
+"Men of superior mind busy themselves first in getting at the root of
+things; and when they have succeeded in this the right course is open to
+them. Well, are not filial piety and friendly subordination among
+brothers a root of that right feeling which is owing generally from man
+to man?"
+
+The Master observed, "Rarely do we meet with the right feeling due from
+one man to another where there is fine speech and studied mien."
+
+The Scholar Tsang once said of himself: "On three points I examine
+myself daily, viz., whether, in looking after other people's interests,
+I have not been acting whole-heartedly; whether, in my intercourse with
+friends, I have not been true; and whether, after teaching, I have not
+myself been practising what I have taught."
+
+The Master once observed that to rule well one of the larger States
+meant strict attention to its affairs and conscientiousness on the part
+of the ruler; careful husbanding of its resources, with at the same time
+a tender care for the interests of all classes; and the employing of the
+masses in the public service at suitable seasons.
+
+"Let young people," said he, "show filial piety at home, respectfulness
+towards their elders when away from home; let them be circumspect, be
+truthful; their love going out freely towards all, cultivating good-will
+to men. And if, in such a walk, there be time or energy left for other
+things, let them employ it in the acquisition of literary or artistic
+accomplishments."
+
+The disciple Tsz-hiá said, "The appreciation of worth in men of worth,
+thus diverting the mind from lascivious desires--ministering to parents
+while one is the most capable of so doing--serving one's ruler when one
+is able to devote himself entirely to that object--being sincere in
+one's language in intercourse with friends: this I certainly must call
+evidence of learning, though others may say there has been 'no
+learning.'"
+
+
+Sayings of the Master:--
+
+"If the great man be not grave, he will not be revered, neither can his
+learning be solid.
+
+"Give prominent place to loyalty and sincerity.
+
+"Have no associates in study who are not advanced somewhat like
+yourself.
+
+"When you have erred, be not afraid to correct yourself."
+
+
+A saying of the Scholar Tsang:--
+
+"The virtue of the people is renewed and enriched when attention is seen
+to be paid to the departed, and the remembrance of distant ancestors
+kept and cherished."
+
+Tsz-k'in put this query to his fellow disciple Tsz-kung: said he, "When
+our Master comes to this or that State, he learns without fail how it is
+being governed. Does he investigate matters? or are the facts given
+him?"
+
+Tsz-kung answered, "Our Master is a man of pleasant manners, and of
+probity, courteous, moderate, and unassuming: it is by his being such
+that he arrives at the facts. Is not his way of arriving at things
+different from that of others?"
+
+
+A saying of the Master:--
+
+"He who, after three years' observation of the will of his father when
+alive, or of his past conduct if dead, does not deviate from that
+father's ways, is entitled to be called 'a dutiful son.'"
+
+
+Sayings of the Scholar Yu:--
+
+"For the practice of the Rules of Propriety,[1] one excellent way is to
+be natural. This naturalness became a great grace in the practice of
+kings of former times; let everyone, small or great, follow their
+example.
+
+"It is not, however, always practicable; and it is not so in the case of
+a person who does things naturally, knowing that he should act so, and
+yet who neglects to regulate his acts according to the Rules.
+
+"When truth and right are hand in hand, a statement will bear
+repetition. When respectfulness and propriety go hand in hand, disgrace
+and shame are kept afar-off. Remove all occasion for alienating those to
+whom you are bound by close ties, and you have them still to resort to."
+
+
+A saying of the Master:--
+
+"The man of greater mind who, when he is eating, craves not to eat to
+the full; who has a home, but craves not for comforts in it; who is
+active and earnest in his work and careful in his words; who makes
+towards men of high principle, and so maintains his own rectitude--that
+man may be styled a devoted student."
+
+Tsz-kung asked, "What say you, sir, of the poor who do not cringe and
+fawn; and what of the rich who are without pride and haughtiness?" "They
+are passable," the Master replied; "yet they are scarcely in the same
+category as the poor who are happy, and the rich who love propriety."
+
+"In the 'Book of the Odes,'" Tsz-kung went on to say, "we read of one
+
+  Polished, as by the knife and file,
+  The graving-tool, the smoothing-stone.
+
+Does that coincide with your remark?"
+
+"Ah! such as you," replied the Master, "may well commence a discussion
+on the Odes. If one tell you how a thing goes, you know what ought to
+come."
+
+"It does not greatly concern me," said the Master, "that men do not know
+me; my great concern is, my not knowing them."
+
+
+[Footnote 1: An important part of a Chinaman's education still. The
+text-book, "The Li Ki," contains rules for behavior and propriety for
+the whole life, from the cradle to the grave.]
+
+
+
+BOOK II
+
+Good Government--Filial Piety--The Superior Man
+
+
+Sayings of the Master:--
+
+"Let a ruler base his government upon virtuous principles, and he will
+be like the pole-star, which remains steadfast in its place, while all
+the host of stars turn towards it.
+
+"The 'Book of Odes' contains three hundred pieces, but one expression in
+it may be taken as covering the purport of all, viz., Unswerving
+mindfulness.
+
+"To govern simply by statute, and to reduce all to order by means of
+pains and penalties, is to render the people evasive, and devoid of any
+sense of shame.
+
+"To govern upon principles of virtue, and to reduce them to order by the
+Rules of Propriety, would not only create in them the sense of shame,
+but would moreover reach them in all their errors.
+
+"When I attained the age of fifteen, I became bent upon study. At
+thirty, I was a confirmed student. At forty, nought could move me from
+my course. At fifty, I comprehended the will and decrees of Heaven. At
+sixty, my ears were attuned to them. At seventy, I could follow my
+heart's desires, without overstepping the lines of rectitude."
+
+To a question of Mang-i, as to what filial piety consisted in, the
+master replied, "In not being perverse." Afterwards, when Fan Ch'i was
+driving him, the Master informed him of this question and answer, and
+Fan Ch'i asked, "What was your meaning?" The Master replied, "I meant
+that the Rules of Propriety should always be adhered to in regard to
+those who brought us into the world: in ministering to them while
+living, in burying them when dead, and afterwards in the offering to
+them of sacrificial gifts."
+
+To a query of Mang Wu respecting filial piety, the Master replied,
+"Parents ought to bear but one trouble--that of their own sickness."
+
+To a like question put by Tsz-yu, his reply was this: "The filial piety
+of the present day simply means the being able to support one's
+parents--which extends even to the case of dogs and horses, all of which
+may have something to give in the way of support. If there be no
+reverential feeling in the matter, what is there to distinguish between
+the cases?"
+
+To a like question of Tsz-hia, he replied: "The manner is the
+difficulty. If, in the case of work to be done, the younger folks simply
+take upon themselves the toil of it; or if, in the matter of meat and
+drink, they simply set these before their elders--is this to be taken as
+filial piety?"
+
+Once the Master remarked, "I have conversed with Hwúi the whole day
+long, and he has controverted nothing that I have said, as if he were
+without wits. But when his back was turned, and I looked attentively at
+his conduct apart from me, I found it satisfactory in all its issues.
+No, indeed! Hwúi is not without his wits."
+
+
+Other observations of the Master:--
+
+"If you observe what things people (usually) take in hand, watch their
+motives, and note particularly what it is that gives them satisfaction,
+shall they be able to conceal from you what they are? Conceal
+themselves, indeed!
+
+"Be versed in ancient lore, and familiarize yourself with the modern;
+then may you become teachers.
+
+"The great man is not a mere receptacle."
+
+In reply to Tsz-kung respecting the great man:--
+
+"What he first says, as a result of his experience, he afterwards
+follows up.
+
+"The great man is catholic-minded, and not one-sided. The common man is
+the reverse.
+
+"Learning, without thought, is a snare; thought, without learning, is a
+danger.
+
+"Where the mind is set much upon heterodox principles--there truly and
+indeed is harm."
+
+To the disciple Tsz-lu the Master said, "Shall I give you a lesson about
+knowledge? When you know a thing, maintain that you know it; and when
+you do not, acknowledge your ignorance. This is characteristic of
+knowledge."
+
+Tsz-chang was studying with an eye to official income. The Master
+addressed him thus: "Of the many things you hear hold aloof from those
+that are doubtful, and speak guardedly with reference to the rest; your
+mistakes will then be few. Also, of the many courses you see adopted,
+hold aloof from those that are risky, and carefully follow the others;
+you will then seldom have occasion for regret. Thus, being seldom
+mistaken in your utterances, and having few occasions for regret in the
+line you take, you are on the high road to your preferment."
+
+To a question put to him by Duke Ngai [2] as to what should be done in
+order to render the people submissive to authority, Confucius replied,
+"Promote the straightforward, and reject those whose courses are
+crooked, and the thing will be effected. Promote the crooked and reject
+the straightforward, and the effect will be the reverse."
+
+When Ki K'ang [3] asked of him how the people could be induced to show
+respect, loyalty, and willingness to be led, the Master answered, "Let
+there be grave dignity in him who has the oversight of them, and they
+will show him respect; let him be seen to be good to his own parents,
+and kindly in disposition, and they will be loyal to him; let him
+promote those who have ability, and see to the instruction of those who
+have it not, and they will be willing to be led."
+
+Some one, speaking to Confucius, inquired, "Why, sir, are you not an
+administrator of government?" The Master rejoined, "What says the 'Book
+of the Annals,' with reference to filial duty?--'Make it a point to be
+dutiful to your parents and amicable with your brethren; the same duties
+extend to an administrator.' If these, then, also make an administrator,
+how am I to take your words about being an administrator?"
+
+On one occasion the Master remarked, "I know not what men are good for,
+on whose word no reliance can be placed. How should your carriages,
+large or little, get along without your whipple-trees or swing-trees?"
+
+Tsz-chang asked if it were possible to forecast the state of the country
+ten generations hence. The Master replied in this manner: "The Yin
+dynasty adopted the rules and manners of the Hiá line of kings, and it
+is possible to tell whether it retrograded or advanced. The Chow line
+has followed the Yin, adopting its ways, and whether there has been
+deterioration or improvement may also be determined. Some other line may
+take up in turn those of Chow; and supposing even this process to go on
+for a hundred generations, the result may be known."
+
+Other sayings of the Master:--
+
+"It is but flattery to make sacrificial offerings to departed spirits
+not belonging to one's own family.
+
+"It is moral cowardice to leave undone what one perceives to be right to
+do."
+
+
+[Footnote 2: Of Lu (Confucius's native State).]
+
+[Footnote 3: Head of one of the "Three Families" of Lu.]
+
+
+
+BOOK III
+
+Abuse of Proprieties in Ceremonial and Music
+
+
+Alluding to the head of the Ki family, [4] and the eight lines of
+posturers [5] before their ancestral hall, Confucius remarked, "If the
+Ki can allow himself to go to this extent, to what extent will he not
+allow himself to go?"
+
+The Three Families [6] were in the habit, during the Removal of the
+sacred vessels after sacrifice, of using the hymn commencing,
+
+  "Harmoniously the Princes
+    Draw near with reverent tread,
+  Assisting in his worship
+    Heaven's Son, the great and dread."
+
+"How," exclaimed the Master, "can such words be appropriated in the
+ancestral hall of the Three Families?"
+
+"Where a man," said he again, "has not the proper feelings due from one
+man to another, how will he stand as regards the Rules of Propriety? And
+in such a case, what shall we say of his sense of harmony?"
+
+On a question being put to him by Lin Fang, a disciple, as to what was
+the radical idea upon which the Rules of Propriety were based, the
+Master exclaimed, "Ah! that is a large question. As to some rules, where
+there is likelihood of extravagance, they would rather demand economy;
+in those which relate to mourning, and where there is likelihood of
+being easily satisfied, what is wanted is real sorrow."
+
+Speaking of the disorder of the times he remarked that while the
+barbarians on the North and East had their Chieftains, we here in this
+great country had nothing to compare with them in that respect:--we had
+lost these distinctions!
+
+Alluding to the matter of the Chief of the Ki family worshipping on
+Tai-shan, [7] the Master said to Yen Yu, "Cannot you save him from this?"
+He replied, "It is beyond my power." "Alas, alas!" exclaimed the Master,
+"are we to say that the spirits of T'ai-shan have not as much
+discernment as Lin Fang?"
+
+Of "the superior man," the Master observed, "In him there is no
+contentiousness. Say even that he does certainly contend with others, as
+in archery competitions; yet mark, in that case, how courteously he will
+bow and go up for the forfeit-cup, and come down again and give it to
+his competitor. In his very contest he is still the superior man."
+
+Tsz-hiá once inquired what inference might be drawn from the lines--
+
+  "Dimples playing in witching smile,
+    Beautiful eyes, so dark, so bright!
+  Oh, and her face may be thought the while
+    Colored by art, red rose on white!"
+
+"Coloring," replied the Master, "requires a pure and clear background."
+"Then," said the other, "rules of ceremony require to have a
+background!" "Ah!" exclaimed the Master, "you are the man to catch the
+drift of my thought. Such as you may well introduce a discussion on the
+Odes."
+
+Said the Master, "As regards the ceremonial adopted and enforced by the
+Hiá dynasty, I am able to describe it, although their own descendants in
+the State of Ki can adduce no adequate testimony in favor of its use
+there. So, too, I am able to describe the ceremonial of the Yin dynasty,
+although no more can the Sung people show sufficient reason for its
+continuance amongst themselves. And why cannot they do so? Because they
+have not documents enough, nor men learned enough. If only they had
+such, I could refer them to them in support of their usages.
+
+"When I am present at the great quinquennial sacrifice to the _manes_ of
+the royal ancestors," the Master said, "from the pouring-out of the
+oblation onwards, I have no heart to look on."
+
+Some one asked what was the purport of this great sacrifice, and the
+Master replied, "I cannot tell. The position in the empire of him who
+could tell you is as evident as when you look at this"--pointing to the
+palm of his hand.
+
+When he offered sacrifices to his ancestors, he used to act as if they
+were present before him. In offering to other spirits it was the same.
+
+He would say, "If I do not myself take part in my offerings, it is all
+the same as if I did not offer them."
+
+Wang-sun Kiá asked him once, "What says the proverb, 'Better to court
+favor in the kitchen than in the drawing-room'?" The Master replied,
+"Nay, better say, He who has sinned against Heaven has none other to
+whom prayer may be addressed."
+
+Of the Chow dynasty the Master remarked, "It looks back upon two other
+dynasties; and what a rich possession it has in its records of those
+times! I follow Chow!"
+
+On his first entry into the grand temple, he inquired about every matter
+connected with its usages. Some one thereupon remarked, "Who says that
+the son of the man of Tsou [8] understands about ceremonial? On entering
+the grand temple he inquired about everything." This remark coming to
+the Master's ears, he said, "What I did is part of the ceremonial!"
+
+"In archery," he said, "the great point to be observed is not simply the
+perforation of the leather; for men have not all the same strength. That
+was the fashion in the olden days."
+
+Once, seeing that his disciple Tsz-kung was desirous that the ceremonial
+observance of offering a sheep at the new moon might be dispensed with,
+the Master said, "Ah! you grudge the loss of the sheep; I grudge the
+loss of the ceremony."
+
+"To serve one's ruler nowadays," he remarked, "fully complying with the
+Rules of Propriety, is regarded by others as toadyism!"
+
+When Duke Ting questioned him as to how a prince should deal with his
+ministers, and how they in turn should serve their prince, Confucius
+said in reply, "In dealing with his ministers a prince should observe
+the proprieties; in serving his prince a minister should observe the
+duty of loyalty."
+
+Referring to the First of the Odes, he remarked that it was mirthful
+without being lewd, and sad also without being painful.
+
+Duke Ngai asked the disciple Tsai Wo respecting the places for
+sacrificing to the Earth. The latter replied, "The Family of the Great
+Yu, of the Hiá dynasty, chose a place of pine trees; the Yin founders
+chose cypresses; and the Chow founders chestnut trees, solemn and
+majestic, to inspire, 'tis said, the people with feelings of awe."
+
+The Master on hearing of this exclaimed, "Never an allusion to things
+that have been enacted in the past! Never a remonstrance against what is
+now going on! He has gone away without a word of censure."
+
+The Master once said of Kwan Chung, [9] "A small-minded man indeed!"
+
+"Was he miserly?" some one asked.
+
+"Miserly, indeed!" said he; "not that: he married three rimes, and he
+was not a man who restricted his official business to too few hands--how
+could he be miserly?"
+
+"He knew the Rules of Propriety, I suppose?"
+
+"Judge:--Seeing that the feudal lords planted a screen at their gates,
+he too would have one at his! Seeing that when any two of the feudal
+lords met in friendly conclave they had an earthenware stand on which to
+place their inverted cups after drinking, he must have the same! If he
+knew the Rules of Propriety, who is there that does not know them?"
+
+In a discourse to the Chief Preceptor of Music at the court of Lu, the
+Master said, "Music is an intelligible thing. When you begin a
+performance, let all the various instruments produce as it were one
+sound (inharmonious); then, as you go on, bring out the harmony fully,
+distinctly, and with uninterrupted flow, unto the end."
+
+The warden of the border-town of I requested an interview with
+Confucius, and said, "When great men have come here, I have never yet
+failed to obtain a sight of them." The followers introduced him; and, on
+leaving, he said to them, "Sirs, why grieve at his loss of office? The
+empire has for long been without good government; and Heaven is about to
+use your master as its edict-announcer."
+
+Comparing the music of the emperor Shun with the music of King Wu, the
+Master said, "That of Shun is beautiful throughout, and also good
+throughout. That of Wu is all of it beautiful, but scarcely all of it
+good."
+
+"High station," said the Master, "occupied by men who have no large and
+generous heart; ceremonial performed with no reverence; duties of
+mourning engaging the attention, where there is absence of sorrow;--how
+should I look on, where this is the state of things?"
+
+
+[Footnote 4: The Chief of the Ki clan was virtually the Duke of Lu,
+under whom Confucius for a time held office.]
+
+[Footnote 5: These posturers were mutes who took part in the ritual of
+the ancestral temple, waving plumes, flags, etc. Each line or rank of
+these contained eight men. Only in the sovereign's household should
+there have been eight lines of them; a ducal family like the Ki should
+have had but six lines; a great official had four, and one of lower
+grade two. These were the gradations marking the status of families, and
+Confucius's sense of propriety was offended at the Ki's usurping in this
+way the appearance of royalty.]
+
+[Footnote 6: Three great families related to each other, in whose hands
+the government of the State of Lu then was, and of which the Ki was the
+chief.]
+
+[Footnote 7: One of the five sacred mountains, worshipped upon only by
+the sovereign.]
+
+[Footnote 8: Tsou was Confucius's birthplace; his father was governor of
+the town.]
+
+[Footnote 9: A renowned statesman who flourished about two hundred years
+before Confucius's time. A philosophical work on law and government,
+said to have been written by him, is still extant. He was regarded as a
+sage by the people, but he lacked, in Confucius's eyes, the one thing
+needful--propriety.]
+
+
+
+BOOK IV
+
+Social Virtue--Superior and Inferior Man
+
+
+Sayings of the Master:--
+
+"It is social good feeling that gives charm to a neighborhood. And where
+is the wisdom of those who choose an abode where it does not abide?
+
+"Those who are without it cannot abide long, either in straitened or in
+happy circumstances. Those who possess it find contentment in it. Those
+who are wise go after it as men go after gain.
+
+"Only they in whom it exists can have right likings and dislikings for
+others.
+
+"Where the will is set upon it, there will be no room for malpractices.
+
+"Riches and honor are what men desire; but if they arrive at them by
+improper ways, they should not continue to hold them. Poverty and low
+estate are what men dislike; but if they arrive at such a condition by
+improper ways, they should not refuse it.
+
+"If the 'superior man' make nought of social good feeling, how shall he
+fully bear that name?
+
+"Not even whilst he eats his meal will the 'superior man' forget what he
+owes to his fellow-men. Even in hurried leave-takings, even in moments
+of frantic confusion, he keeps true to this virtue.
+
+"I have not yet seen a lover of philanthropy, nor a hater of
+misanthropy--such, that the former did not take occasion to magnify that
+virtue in himself, and that the latter, in his positive practice of
+philanthropy, did not, at times, allow in his presence something
+savoring of misanthropy.
+
+"Say you, is there any one who is able for one whole day to apply the
+energy of his mind to this virtue? Well, I have not seen any one whose
+energy was not equal to it. It may be there are such, but I have never
+met with them.
+
+"The faults of individuals are peculiar to their particular class and
+surroundings; and it is by observing their faults that one comes to
+understand the condition of their good feelings towards their fellows.
+
+"One may hear the right way in the morning, and at evening die.
+
+"The scholar who is intent upon learning the right way, and who is yet
+ashamed of poor attire and poor food, is not worthy of being discoursed
+with.
+
+"The masterly man's attitude to the world is not exclusively this or
+that: whatsoever is right, to that he will be a party.
+
+"The masterly man has an eye to virtue, the common man, to earthly
+things; the former has an eye to penalties for error--the latter, to
+favor.
+
+"Where there is habitual going after gain, there is much ill-will.
+
+"When there is ability in a ruler to govern a country by adhering to the
+Rules of Propriety, and by kindly condescension, what is wanted more?
+Where the ability to govern thus is wanting, what has such a ruler to do
+with the Rules of Propriety?
+
+"One should not be greatly concerned at not being in office; but rather
+about the requirements in one's self for such a standing. Neither should
+one be so much concerned at being unknown; but rather with seeking to
+become worthy of being known."
+
+Addressing his disciple Tsang Sin, the Master said, "Tsang Sin, the
+principles which I inculcate have one main idea upon which they all
+hang." "Aye, surely," he replied.
+
+When the Master was gone out the other disciples asked what was the
+purport of this remark. Tsang's answer was, "The principles of our
+Master's teaching are these--whole-heartedness and kindly forbearance;
+these and nothing more."
+
+
+Other observations of the Master:--
+
+"Men of loftier mind manifest themselves in their equitable dealings;
+small-minded men in their going after gain.
+
+"When you meet with men of worth, think how you may attain to their
+level; when you see others of an opposite character, look within, and
+examine yourself.
+
+"A son, in ministering to his parents, may (on occasion) offer gentle
+remonstrances; when he sees that their will is not to heed such, he
+should nevertheless still continue to show them reverent respect, never
+obstinacy; and if he have to suffer, let him do so without murmuring.
+
+"Whilst the parents are still living, he should not wander far; or, if a
+wanderer, he should at least have some fixed address.
+
+"If for three years he do not veer from the principles of his father, he
+may be called a dutiful son.
+
+"A son should not ignore the years of his parents. On the one hand, they
+may be a matter for rejoicing (that they have been so many), and on the
+other, for apprehension (that so few remain).
+
+"People in olden times were loth to speak out, fearing the disgrace of
+not being themselves as good as their words.
+
+"Those who keep within restraints are seldom losers.
+
+"To be slow to speak, but prompt to act, is the desire of the 'superior
+man.'
+
+"Virtue dwells not alone: she must have neighbors."
+
+
+An observation of Tsz-yu:--
+"Officiousness, in the service of princes, leads to disgrace: among
+friends, to estrangement."
+
+
+
+BOOK V
+
+A Disciple and the Golden Rule--Miscellaneous
+
+
+The Master pronounced Kung-ye Ch'ang, a disciple, to be a marriageable
+person; for although lying bound in criminal fetters he had committed no
+crime. And he gave him his own daughter to wife.
+
+Of Nan Yung, a disciple, he observed, that in a State where the
+government was well conducted he would not be passed over in its
+appointments, and in one where the government was ill conducted he would
+evade punishment and disgrace. And he caused his elder brother's
+daughter to be given in marriage to him.
+
+Of Tsz-tsien, a disciple, he remarked, "A superior man indeed is the
+like of him! But had there been none of superior quality in Lu, how
+should this man have attained to this excellence?"
+
+Tsz-kung asked, "What of me, then?" "You," replied the Master--"You are
+a receptacle." "Of what sort?" said he. "One for high and sacred use,"
+was the answer.
+
+Some one having observed of Yen Yung that he was good-natured towards
+others, but that he lacked the gift of ready speech, the Master said,
+"What need of that gift? To stand up before men and pour forth a stream
+of glib words is generally to make yourself obnoxious to them. I know
+not about his good-naturedness; but at any rate what need of that gift?"
+
+When the Master proposed that Tsi-tiau K'ai should enter the government
+service, the latter replied, "I can scarcely credit it." The Master was
+gratified.
+
+"Good principles are making no progress," once exclaimed the Master. "If
+I were to take a raft, and drift about on the sea, would Tsz-lu, I
+wonder, be my follower there?" That disciple was delighted at hearing
+the suggestion; whereupon the Master continued, "He surpasses me in his
+love of deeds of daring. But he does not in the least grasp the pith of
+my remark."
+
+In reply to a question put to him by Mang Wu respecting Tsz-lu--as to
+whether he might be called good-natured towards others, the Master said,
+"I cannot tell"; but, on the question being put again, he answered,
+"Well, in an important State [10] he might be intrusted with the
+management of the military levies; but I cannot answer for his good
+nature."
+
+"What say you then of Yen Yu?"
+
+"As for Yen," he replied, "in a city of a thousand families, or in a
+secondary fief, [11] he might be charged with the governorship; but I
+cannot answer for his good-naturedness."
+
+"Take Tsz-hwa, then; what of him?"
+
+"Tsz-hwa," said he, "with a cincture girt upon him, standing as
+attendant at Court, might be charged with the addressing of visitors and
+guests; but as to his good-naturedness I cannot answer."
+
+Addressing Tsz-kung, the Master said, "Which of the two is ahead of the
+other--yourself or Hwúi?" "How shall I dare," he replied, "even to look
+at Hwúi? Only let him hear one particular, and from that he knows ten;
+whereas I, if I hear one, may from it know two."
+
+"You are not a match for him, I grant you," said the Master. "You are
+not his match."
+
+Tsai Yu, a disciple, used to sleep in the daytime. Said the Master, "One
+may hardly carve rotten wood, or use a trowel to the wall of a
+manure-yard! In his case, what is the use of reprimand?
+
+"My attitude towards a man in my first dealings with him," he added,
+"was to listen to his professions and to trust to his conduct. My
+attitude now is to listen to his professions, and to watch his conduct.
+My experience with Tsai Yu has led to this change.
+
+"I have never seen," said the Master, "a man of inflexible firmness."
+Some one thereupon mentioned Shin Ch'ang, a disciple. "Ch'ang," said he,
+"is wanton; where do you get at his inflexibleness?"
+
+Tsz-kung made the remark: "That which I do not wish others to put upon
+me, I also wish not to put upon others." "Nay," said the Master, "you
+have not got so far as that."
+
+The same disciple once remarked, "There may be access so as to hear the
+Master's literary discourses, but when he is treating of human nature
+and the way of Heaven, there may not be such success."
+
+Tsz-lu, after once hearing him upon some subject, and feeling himself as
+yet incompetent to carry into practice what he had heard, used to be
+apprehensive only lest he should hear the subject revived.
+
+Tsz-kung asked how it was that Kung Wan had come to be so styled Wan
+(the talented). The Master's answer was, "Because, though a man of an
+active nature, he was yet fond of study, and he was not ashamed to stoop
+to put questions to his inferiors."
+
+Respecting Tsz-ch'an,[12] the Master said that he had four of the
+essential qualities of the 'superior man':--in his own private walk he
+was humble-minded; in serving his superiors he was deferential; in his
+looking after the material welfare of the people he was generously kind;
+and in his exaction of public service from the latter he was just.
+
+Speaking of Yen Ping, he said, "He was one who was happy in his mode of
+attaching men to him. However long the intercourse, he was always
+deferential to them."
+
+Referring to Tsang Wan, he asked, "What is to be said of this man's
+discernment?--this man with his tortoise-house, with the pillar-heads
+and posts bedizened with scenes of hill and mere!"
+
+Tsz-chang put a question relative to the chief Minister of Tsu, Tsz-wan.
+He said, "Three times he became chief Minister, and on none of these
+occasions did he betray any sign of exultation. Three times his ministry
+came to an end, and he showed no sign of chagrin. He used without fail
+to inform the new Minister as to the old mode of administration. What
+say you of him?"
+
+"That he was a loyal man," said the Master.
+
+"But was he a man of fellow-feeling?" said the disciple.
+
+"Of that I am not sure," he answered; "how am I to get at that?"
+
+The disciple went on to say:--"After the assassination of the prince of
+Ts'i by the officer Ts'ui, the latter's fellow-official Ch'in Wan, who
+had half a score teams of horses, gave up all, and turned his back upon
+him. On coming to another State, he observed, 'There are here characters
+somewhat like that of our minister Ts'ui,' and he turned his back upon
+them. Proceeding to a certain other State, he had occasion to make the
+same remark, and left. What say you of him?"
+
+"That he was a pure-minded man," answered the Master.
+
+"But was he a man of fellow-feeling?" urged the disciple.
+
+"Of that I am not sure," he replied; "how am I to get at that?"
+
+Ki Wan was one who thought three times over a thing before he acted. The
+Master hearing this of him, observed, "Twice would have been enough."
+
+Of Ning Wu, the Master said that when matters went well in the State he
+used to have his wits about him: but when they went wrong, he lost them.
+His intelligence might be equalled, but not his witlessness!
+
+Once, when the Master lived in the State of Ch'in, he exclaimed, "Let me
+get home again! Let me get home! My school-children [13] are wild and
+impetuous! Though they are somewhat accomplished, and perfect in one
+sense in their attainments, yet they know not how to make nice
+discriminations."
+
+Of Peh-I and Shuh Ts'i he said, "By the fact of their not remembering
+old grievances, they gradually did away with resentment."
+
+Of Wei-shang Kau he said, "Who calls him straightforward? A person once
+begged some vinegar of him, and he begged it from a neighbor, and then
+presented him with it!"
+
+"Fine speech," said he, "and studied mien, and superfluous show of
+deference--of such things Tso-k'iu Ming was ashamed, I too am ashamed of
+such things. Also of hiding resentment felt towards an opponent and
+treating him as a friend--of this kind of thing he was ashamed, and so
+too am I."
+
+Attended once by the two disciples Yen Yuen and Tsz-lu, he said, "Come
+now, why not tell me, each of you, what in your hearts you are really
+after?"
+
+"I should like," said Tsz-lu, "for myself and my friends and associates,
+carriages and horses, and to be clad in light furs! nor would I mind
+much if they should become the worse for wear."
+
+"And I should like," said Yen Yuen, "to live without boasting of my
+abilities, and without display of meritorious deeds."
+
+Tsz-lu then said, "I should like, sir, to hear what your heart is set
+upon."
+
+The Master replied, "It is this:--in regard to old people, to give them
+quiet and comfort; in regard to friends and associates, to be faithful
+to them; in regard to the young, to treat them with fostering affection
+and kindness."
+
+On one occasion the Master exclaimed, "Ah, 'tis hopeless! I have not yet
+seen the man who can see his errors, so as inwardly to accuse himself."
+
+"In a small cluster of houses there may well be," said he, "some whose
+integrity and sincerity may compare with mine; but I yield to none in
+point of love of learning."
+
+
+[Footnote 10: Lit., a State of 1,000 war chariots.]
+
+[Footnote 11: Lit., a House of 100 war chariots.]
+
+[Footnote 12: A great statesman of Confucius's time.]
+
+[Footnote 13: A familiar way of speaking of his disciples in their
+hearing.]
+
+
+
+BOOK VI
+
+More Characteristics--Wisdom--Philanthropy
+
+
+Of Yen Yung, a disciple, the Master said, "Yung might indeed do for a
+prince!"
+
+On being asked by this Yen Yung his opinion of a certain individual, the
+Master replied, "He is passable. Impetuous, though."
+
+"But," argued the disciple, "if a man habituate himself to a reverent
+regard for duty--even while in his way of doing things he is
+impetuous--in the oversight of the people committed to his charge, is he
+not passable? If, on the other hand, he habituate himself to impetuosity
+of mind, and show it also in his way of doing things, is he not then
+over-impetuous?"
+
+"You are right," said the Master.
+
+When the Duke Ngai inquired which of the disciples were devoted to
+learning, Confucius answered him, "There was one Yen Hwúi who loved
+it--a man whose angry feelings towards any particular person he did not
+suffer to visit upon another; a man who would never fall into the same
+error twice. Unfortunately his allotted time was short, and he died, and
+now his like is not to be found; I have never heard of one so devoted to
+learning."
+
+While Tsz-hwa, a disciple, was away on a mission to Ts'i, the disciple
+Yen Yu, on behalf of his mother, applied for some grain. "Give her three
+pecks," said the Master. He applied for more. "Give her eight, then."
+Yen gave her fifty times that amount. The Master said, "When Tsz-hwa
+went on that journey to Ts'i, he had well-fed steeds yoked to his
+carriage, and was arrayed in light furs. I have learnt that the
+'superior man' should help those whose needs are urgent, not help the
+rich to be more rich."
+
+When Yuen Sz became prefect under him, he gave him nine hundred measures
+of grain, but the prefect declined to accept them.[14] "You must not,"
+said the Master. "May they not be of use to the villages and hamlets
+around you?"
+
+Speaking of Yen Yung again, the Master said, "If the offspring of a
+speckled ox be red in color, and horned, even though men may not wish to
+take it for sacrifice, would the spirits of the hills and streams reject
+it?"
+
+Adverting to Hwúi again, he said, "For three months there would not be
+in his breast one thought recalcitrant against his feeling of good-will
+towards his fellow-men. The others may attain to this for a day or for a
+month, but there they end."
+
+When asked by Ki K'ang whether Tsz-lu was fit to serve the government,
+the Master replied, "Tsz-lu is a man of decision: what should prevent
+him from serving the government?"
+
+Asked the same question respecting Tsz-kung and Yen Yu he answered
+similarly, pronouncing Tsz-kung to be a man of perspicacity, and Yen Yu
+to be one versed in the polite arts.
+
+When the head of the Ki family sent for Min Tsz-k'ien to make him
+governor of the town of Pi, that disciple said, "Politely decline for
+me. If the offer is renewed, then indeed I shall feel myself obliged to
+go and live on the further bank of the Wan."
+
+Peh-niu had fallen ill, and the Master was inquiring after him. Taking
+hold of his hand held out from the window, he said, "It is taking him
+off! Alas, his appointed time has come! Such a man, and to have such an
+illness!"
+
+Of Hwúi, again: "A right worthy man indeed was he! With his simple
+wooden dish of rice, and his one gourd-basin of drink, away in his poor
+back lane, in a condition too grievous for others to have endured, he
+never allowed his cheery spirits to droop. Aye, a right worthy soul was
+he!"
+
+"It is not," Yen Yu once apologized, "that I do not take pleasure in
+your doctrines; it is that I am not strong enough." The Master rejoined,
+"It is when those who are not strong enough have made some moderate
+amount of progress that they fail and give up; but you are now drawing
+your own line for yourself."
+
+Addressing Tsz-hiá, the Master said, "Let your scholarship be that of
+gentlemen, and not like that of common men."
+
+When Tsz-yu became governor of Wu-shing, the Master said to him, "Do you
+find good men about you?" The reply was, "There is Tan-t'ai Mieh-ming,
+who when walking eschews by-paths, and who, unless there be some public
+function, never approaches my private residence."
+
+"Mang Chi-fan," said the Master, "is no sounder of his own praises.
+During a stampede he was in the rear, and as they were about to enter
+the city gate he whipped up his horses, and said, 'Twas not my daring
+made me lag behind. My horses would not go.'"
+
+_Obiter dicta_ of the Master:--
+
+"Whoever has not the glib utterance of the priest T'o, as well as the
+handsomeness of Prince Cháu of Sung, will find it hard to keep out of
+harm's way in the present age.
+
+"Who can go out but by that door? Why walks no one by these guiding
+principles?
+
+"Where plain naturalness is more in evidence than polish, we have--the
+man from the country. Where polish is more in evidence than naturalness,
+we have--the town scribe. It is when naturalness and polish are equally
+evident that we have the ideal man.
+
+"The life of a man is--his rectitude. Life without it--such may you have
+the good fortune to avoid!
+
+"They who know it are not as those who love it, nor they who love it as
+those who rejoice in it--that is, have the fruition of their love for
+it.
+
+"To the average man, and those above the average, it is possible to
+discourse on higher subjects; to those from the average downwards, it is
+not possible."
+
+Fan Ch'i put a query about wisdom. The Master replied, "To labor for the
+promoting of righteous conduct among the people of the land; to be
+serious in regard to spiritual beings, and to hold aloof from
+them;--this may be called wisdom."
+
+To a further query, about philanthropy, he replied, "Those who possess
+that virtue find difficulty with it at first, success later.
+
+"Men of practical knowledge," he said, "find their gratification among
+the rivers of the lowland, men of sympathetic social feeling find theirs
+among the hills. The former are active and bustling, the latter calm and
+quiet. The former take their day of pleasure, the latter look to length
+of days."
+
+Alluding to the States of Ts'i and Lu, he observed, that Ts'i, by one
+change, might attain to the condition of Lu; and that Lu, by one change,
+might attain to good government.
+
+An exclamation of the Master (satirizing the times, when old terms
+relating to government were still used while bereft of their old
+meaning):--"A quart, and not a quart! _quart_, indeed! _quart_, indeed!"
+
+Tsai Wo, a disciple, put a query. Said he, "Suppose a philanthropic
+person were told, 'There's a fellow-creature down in the well!' Would he
+go down after him?"
+
+"Why should he really do so?" answered the Master. "The good man or, a
+superior man might be induced to go, but not to go down. He may be
+misled, but not befooled."
+
+"The superior man," said he, "with his wide study of books, and hedging
+himself round by the Rules of Propriety, is not surely, after all that,
+capable of overstepping his bounds."
+
+Once when the Master had had an interview with Nan-tsz, which had
+scandalized his disciple Tsz-lu, he uttered the solemn adjuration, "If I
+have done aught amiss, may Heaven reject me! may Heaven reject me!"
+
+"How far-reaching," said he, "is the moral excellence that flows from
+the Constant Mean! [15] It has for a long time been rare among the
+people."
+
+Tsz-kung said, "Suppose the case of one who confers benefits far and
+wide upon the people, and who can, in so doing, make his bounty
+universally felt--how would you speak of him? Might he be called
+philanthropic?"
+
+The Master exclaimed, "What a work for philanthropy! He would require
+indeed to be a sage! He would put into shade even Yau and Shun!--Well, a
+philanthropic person, desiring for himself a firm footing, is led on to
+give one to others; desiring for himself an enlightened perception of
+things, he is led on to help others to be similarly enlightened. If one
+could take an illustration coming closer home to us than yours, that
+might be made the starting-point for speaking about philanthropy."
+
+
+[Footnote 14: At this time Confucius was Criminal Judge in his native
+State of Lu. Yuen Sz had been a disciple. The commentators add that this
+was the officer's proper salary, and that he did wrong to refuse it.]
+
+[Footnote 15: The doctrine afterwards known by that name, and which gave
+its title to a Confucian treatise.]
+
+
+
+BOOK VII
+
+Characteristics of Confucius--An Incident
+
+
+Said the Master:--
+
+"I, as a transmitter[16] and not an originator, and as one who believes
+in and loves the ancients, venture to compare myself with our old P'ang.
+
+"What find you indeed in me?--a quiet brooder and memorizer; a student
+never satiated with learning; an unwearied monitor of others!
+
+"The things which weigh heavily upon my mind are these--failure to
+improve in the virtues, failure in discussion of what is learnt,
+inability to walk according to knowledge received as to what is right
+and just, inability also to reform what has been amiss."
+
+In his hours of recreation and refreshment the Master's manner was easy
+and unconstrained, affable and winning.
+
+Once he exclaimed, "Alas! I must be getting very feeble; 'tis long since
+I have had a repetition of the dreams in which I used to see the Duke of
+Chow. [17]
+
+"Concentrate the mind," said he, "upon the Good Way.
+
+"Maintain firm hold upon Virtue.
+
+"Rely upon Philanthropy.
+
+"Find recreation in the Arts. [18]
+
+"I have never withheld instruction from any, even from those who have
+come for it with the smallest offering.
+
+"No subject do I broach, however, to those who have no eager desire to
+learn; no encouraging hint do I give to those who show no anxiety to
+speak out their ideas; nor have I anything more to say to those who,
+after I have made clear one corner of the subject, cannot from that give
+me the other three."
+
+If the Master was taking a meal, and there were any in mourning beside
+him, he would not eat to the full.
+
+On one day on which he had wept, on that day he would not sing.
+
+Addressing his favorite disciple, he said, "To you only and myself it
+has been given to do this--to go when called to serve, and to go back
+into quiet retirement when released from office."
+
+Tsz-lu, hearing the remark said, "But if, sir, you had the handling of
+the army of one of the greater States,[19] whom would you have
+associated with you in that case?"
+
+The Master answered:--
+
+  "Not the one 'who'll rouse the tiger,'
+   Not the one 'who'll wade the Ho;'
+
+not the man who can die with no regret. He must be one who should watch
+over affairs with apprehensive caution, a man fond of strategy, and of
+perfect skill and effectiveness in it."
+
+As to wealth, he remarked, "If wealth were an object that I could go in
+quest of, I should do so even if I had to take a whip and do grooms'
+work. But seeing that it is not, I go after those objects for which I
+have a liking."
+
+Among matters over which he exercised great caution were times of
+fasting, war, and sickness.
+
+When he was in the State of Ts'i, and had heard the ancient Shau music,
+he lost all perception of the taste of his meat. "I had no idea," said
+he, "that music could have been brought to this pitch."
+
+In the course of conversation Yen Yu said, "Does the Master take the
+part of the Prince of Wei?" "Ah yes!" said Tsz-kung, "I will go and ask
+him that."
+
+On going in to him, that disciple began, "What sort of men were Peh-I
+and Shuh Ts'i?" "Worthies of the olden time," the Master replied. "Had
+they any feelings of resentment?" was the next question. "Their aim and
+object," he answered, "was that of doing the duty which every man owes
+to his fellows, and they succeeded in doing it;--what room further for
+feelings of resentment?" The questioner on coming out said, "The Master
+does not take his part."
+
+"With a meal of coarse rice," said the Master, "and with water to drink,
+and my bent arm for my pillow--even thus I can find happiness. Riches
+and honors without righteousness are to me as fleeting clouds."
+
+"Give me several years more to live," said he, "and after fifty years'
+study of the 'Book of Changes' I might come to be free from serious
+error."
+
+The Master's regular subjects of discourse were the "Books of the Odes"
+and "History," and the up-keeping of the Rules of Propriety. On all of
+these he regularly discoursed.
+
+The Duke of Shih questioned Tsz-lu about Confucius, and the latter did
+not answer.
+
+Hearing of this, the Master said, "Why did you not say, He is a man with
+a mind so intent on his pursuits that he forgets his food, and finds
+such pleasure in them that he forgets his troubles, and does not know
+that old age is coming upon him?"
+
+"As I came not into life with any knowledge of it," he said, "and as my
+likings are for what is old, I busy myself in seeking knowledge there."
+
+Strange occurrences, exploits of strength, deeds of lawlessness,
+references to spiritual beings--such-like matters the Master avoided in
+conversation.
+
+"Let there," he said, "be three men walking together: from that number I
+should be sure to find my instructors; for what is good in them I should
+choose out and follow, and what is not good I should modify."
+
+On one occasion he exclaimed, "Heaven begat Virtue in me; what can man
+do unto me?"
+
+To his disciples he once said, "Do you look upon me, my sons, as keeping
+anything secret from you? I hide nothing from you. I do nothing that is
+not manifest to your eyes, my disciples. That is so with me."
+
+Four things there were which he kept in view in his
+teaching--scholarliness, conduct of life, honesty, faithfulness.
+
+"It is not given to me," he said, "to meet with a sage; let me but
+behold a man of superior mind, and that will suffice. Neither is it
+given to me to meet with a good man; let me but see a man of constancy,
+and it will suffice. It is difficult for persons to have constancy, when
+they pretend to have that which they are destitute of, to be full when
+they are empty, to do things on a grand scale when their means are
+contracted!"
+
+When the Master fished with hook and line, he did not also use a net.
+When out with his bow, he would never shoot at game in cover.
+
+"Some there may be," said he, "who do things in ignorance of what they
+do. I am not of these. There is an alternative way of knowing things,
+viz.--to sift out the good from the many things one hears, and follow
+it; and to keep in memory the many things one sees."
+
+Pupils from Hu-hiang were difficult to speak with. One youth came to
+interview the Master, and the disciples were in doubt whether he ought
+to have been seen. "Why so much ado," said the Master, "at my merely
+permitting his approach, and not rather at my allowing him to draw back?
+If a man have cleansed himself in order to come and see me, I receive
+him as such; but I do not undertake for what he will do when he goes
+away."
+
+"Is the philanthropic spirit far to seek, indeed?" the Master exclaimed;
+"I wish for it, and it is with me!"
+
+The Minister of Crime in the State of Ch'in asked Confucius whether Duke
+Ch'an, of Lu was acquainted with the Proprieties; and he answered, "Yes,
+he knows them."
+
+When Confucius had withdrawn, the minister bowed to Wu-ma K'i, a
+disciple, and motioned to him to come forward. He said, "I have heard
+that superior men show no partiality; are they, too, then, partial? That
+prince took for his wife a lady of the Wu family, having the same
+surname as himself, and had her named 'Lady Tsz of Wu, the elder,' If he
+knows the Proprieties, then who does not?"
+
+The disciple reported this to the Master, who thereupon remarked, "Well
+for me! If I err in any way, others are sure to know of it."
+
+When the Master was in company with any one who sang, and who sang well,
+he must needs have the song over again, and after that would join in it.
+
+"Although in letters," he said, "I may have none to compare with me, yet
+in my personification of the 'superior man' I have not as yet been
+successful."
+
+"'A Sage and a Philanthropist?' How should I have the ambition?" said
+he. "All that I can well be called is this--An insatiable student, an
+unwearied teacher;--this, and no more."--"Exactly what we, your
+disciples, cannot by any learning manage to be," said Kung-si Hwa.
+
+Once when the Master was seriously ill, Tsz-lu requested to be allowed
+to say prayers for him. "Are such available?" asked the Master. "Yes,"
+said he; "and the Manual of Prayers says, 'Pray to the spirits above and
+to those here below,'"
+
+"My praying has been going on a long while," said the Master.
+
+"Lavish living," he said, "renders men disorderly; miserliness makes
+them hard. Better, however, the hard than the disorderly."
+
+Again, "The man of superior mind is placidly composed; the small-minded
+man is in a constant state of perturbation."
+
+The Master was gentle, yet could be severe; had an over-awing presence,
+yet was not violent; was deferential, yet easy.
+
+
+[Footnote 16: In reference to his editing the six Classics of his time.]
+
+[Footnote 17: This was one of his "beloved ancients," famous for what he
+did in helping to found the dynasty of Chow, a man of great political
+wisdom, a scholar also, and poet. It was the "dream" of Confucius's life
+to restore the country to the condition in which the Duke of Chow left
+it.]
+
+[Footnote 18: These were six in number, viz.: Ceremonial, Music,
+Archery, Horsemanship, Language, and Calculation.]
+
+[Footnote 19: Lit., three forces. Each force consisted of 12,500 men,
+and three of such forces were the equipment of a greater State.]
+
+
+
+BOOK VIII
+
+Sayings of Tsang--Sentences of the Master
+
+
+Speaking of T'ai-pih the Master said that he might be pronounced a man
+of the highest moral excellence; for he allowed the empire to pass by
+him onwards to a third heir; while the people, in their ignorance of his
+motives, were unable to admire him for so doing.
+
+"Without the Proprieties," said the Master, "we have these results: for
+deferential demeanor, a worried one; for calm attentiveness, awkward
+bashfulness; for manly conduct, disorderliness; for straightforwardness,
+perversity.
+
+"When men of rank show genuine care for those nearest to them in blood,
+the people rise to the duty of neighborliness and sociability. And when
+old friendships among them are not allowed to fall off, there will be a
+cessation of underhand practices among the people."
+
+The Scholar Tsang was once unwell, and calling his pupils to him he said
+to them, "Disclose to view my feet and my hands. What says the Ode?--
+
+  'Act as from a sense of danger,
+    With precaution and with care,
+  As a yawning gulf o'erlooking,
+    As on ice that scarce will bear,'
+
+At all times, my children, I know how to keep myself free from bodily
+harm."
+
+Again, during an illness of his, Mang King, an official, went to ask
+after him. The Scholar had some conversation with him, in the course of
+which he said--
+
+  "'Doleful the cries of a dying bird,
+      Good the last words of a dying man,'
+
+There are three points which a man of rank in the management of his
+duties should set store upon:--A lively manner and deportment, banishing
+both severity and laxity; a frank and open expression of countenance,
+allied closely with sincerity; and a tone in his utterances utterly free
+from any approach to vulgarity and impropriety. As to matters of bowls
+and dishes, leave such things to those who are charged with the care of
+them."
+
+Another saying of the Scholar Tsang: "I once had a friend who, though he
+possessed ability, would go questioning men of none, and, though
+surrounded by numbers, would go with his questions to isolated
+individuals; who also, whatever he might have, appeared as if he were
+without it, and, with all his substantial acquirements, made as though
+his mind were a mere blank; and when insulted would not retaliate;--this
+was ever his way."
+
+Again he said: "The man that is capable of being intrusted with the
+charge of a minor on the throne, and given authority over a large
+territory, and who, during the important term of his superintendence
+cannot be forced out of his position, is not such a 'superior man'? That
+he is, indeed."
+
+Again:--"The learned official must not be without breadth and power of
+endurance: the burden is heavy, and the way is long.
+
+"Suppose that he take his duty to his fellow-men as his peculiar burden,
+is that not indeed a heavy one? And since only with death it is done
+with, is not the way long?"
+
+
+Sentences of the Master:--
+
+"From the 'Book of Odes' we receive impulses; from the 'Book of the
+Rules,' stability; from the 'Book on Music,' refinement. [20]
+
+"The people may be put into the way they should go, though they may not
+be put into the way of understanding it.
+
+"The man who likes bravery, and yet groans under poverty, has mischief
+in him. So, too, has the misanthrope, groaning at any severity shown
+towards him.
+
+"Even if a person were adorned with the gifts of the Duke of Chow, yet
+if he were proud and avaricious, all the rest of his qualities would not
+indeed be worth looking at.
+
+"Not easily found is the man who, after three years' study, has failed
+to come upon some fruit of his toil.
+
+"The really faithful lover of learning holds fast to the Good Way till
+death.
+
+"He will not go into a State in which a downfall is imminent, nor take
+up his abode in one where disorder reigns. When the empire is well
+ordered he will show himself; when not, he will hide himself away. Under
+a good government it will be a disgrace to him if he remain in poverty
+and low estate; under a bad one, it would be equally disgraceful to him
+to hold riches and honors.
+
+"If not occupying the office, devise not the policy.
+
+"When the professor Chi began his duties, how grand the finale of the
+First of the Odes used to be! How it rang in one's ears!
+
+"I cannot understand persons who are enthusiastic and yet not
+straightforward; nor those who are ignorant and yet not attentive; nor
+again those folks who are simple-minded and yet untrue.
+
+"Learn, as if never overtaking your object, and yet as if apprehensive
+of losing it.
+
+"How sublime was the handling of the empire by Shun and Yu!--it was as
+nothing to them!
+
+"How great was Yau as a prince! Was he not sublime! Say that Heaven only
+is great, then was Yau alone after its pattern! How profound was he! The
+people could not find a name for him. How sublime in his achievements!
+How brilliant in his scholarly productions!"
+
+
+Shun had for his ministers five men, by whom he ordered the empire.
+
+King Wu (in his day) stated that he had ten men as assistants for the
+promotion of order.
+
+With reference to these facts Confucius observed, "Ability is hard to
+find. Is it not so indeed? During the three years' interregnum between
+Yau and Shun there was more of it than in the interval before this
+present dynasty appeared. There were, at this latter period, one woman,
+and nine men only.
+
+"When two-thirds of the empire were held by King Wan, he served with
+that portion the House of Yin. We speak of the virtue of the House of
+Chow; we may say, indeed, that it reached the pinnacle of excellence."
+
+"As to Yu," added the Master, "I can find no flaw in him. Living on
+meagre food and drink; yet providing to the utmost in his filial
+offerings to the spirits of the dead! Dressing in coarse garments; yet
+most elegant when vested in his sacrificial apron and coronet! Dwelling
+in a poor palace; yet exhausting his energies over those
+boundary-ditches and watercourses! I can find no flaw in Yu."
+
+
+[Footnote 20: Comparison of three of the Classics: the "Shi-King," the
+"Li Ki," and the "Yoh." The last is lost.]
+
+
+
+BOOK IX
+
+His Favorite Disciple's Opinion of Him
+
+
+Topics on which the Master rarely spoke were--Advantage, and Destiny,
+and Duty of man to man.
+
+A man of the village of Tah-hiang exclaimed of him, "A great man is
+Confucius!--a man of extensive learning, and yet in nothing has he quite
+made himself a name!"
+
+The Master heard of this, and mentioning it to his disciples he said,
+"What then shall I take in hand? Shall I become a carriage driver, or an
+archer? Let me be a driver!"
+
+"The sacrificial cap," he once said, "should, according to the Rules, be
+of linen; but in these days it is of pure silk. However, as it is
+economical, I do as all do.
+
+"The Rule says, 'Make your bow when at the lower end of the hall'; but
+nowadays the bowing is done at the upper part. This is great freedom;
+and I, though I go in opposition to the crowd, bow when at the lower
+end."
+
+The Master barred four words:--he would have no "shall's," no "must's,"
+no "certainty's," no "I's."
+
+Once, in the town of K'wang fearing that his life was going to be taken,
+the Master exclaimed, "King Wan is dead and gone; but is not '_wan_'
+[21] with you here? If Heaven be about to allow this '_wan_' to perish,
+then they who survive its decease will get no benefit from it. But so
+long as Heaven does not allow it to perish, what can the men of K'wang
+do to me?"
+
+A high State official, after questioning Tsz-kung, said, "Your Master is
+a sage, then? How many and what varied abilities must be his!"
+
+The disciple replied, "Certainly Heaven is allowing him full
+opportunities of becoming a sage, in addition to the fact that his
+abilities are many and varied."
+
+When the Master heard of this he remarked, "Does that high official know
+me? In my early years my position in life was low, and hence my ability
+in many ways, though exercised in trifling matters. In the gentleman is
+there indeed such variety of ability? No."
+
+From this, the disciple Lau used to say, "'Twas a saying of the Master:
+'At a time when I was not called upon to use them, I acquired my
+proficiency in the polite arts.'"
+
+"Am I, indeed," said the Master, "possessed of knowledge? I know
+nothing. Let a vulgar fellow come to me with a question--a man with an
+emptyish head--I may thrash out with him the matter from end to end, and
+exhaust myself in doing it!"
+
+"Ah!" exclaimed he once, "the phoenix does not come! and no symbols
+issue from the river! May I not as well give up?"
+
+Whenever the Master met with a person in mourning, or with one in
+full-dress cap and kirtle, or with a blind person, although they might
+be young persons, he would make a point of rising on their appearance,
+or, if crossing their path, would do so with quickened step!
+
+Once Yen Yuen exclaimed with a sigh (with reference to the Master's
+doctrines), "If I look up to them, they are ever the higher; if I try to
+penetrate them, they are ever the harder; if I gaze at them as if before
+my eyes, lo, they are behind me!--Gradually and gently the Master with
+skill lures men on. By literary lore he gave me breadth; by the Rules of
+Propriety he narrowed me down. When I desire a respite, I find it
+impossible; and after I have exhausted my powers, there seems to be
+something standing straight up in front of me, and though I have the
+mind to make towards it I make no advance at all."
+
+Once when the Master was seriously ill, Tsz-lu induced the other
+disciples to feign they were high officials acting in his service.
+During a respite from his malady the Master exclaimed, "Ah! how long has
+Tsz-lu's conduct been false? Whom should I delude, if I were to pretend
+to have officials under me, having none? Should I deceive Heaven?
+Besides, were I to die, I would rather die in the hands of yourselves,
+my disciples, than in the hands of officials. And though I should fail
+to have a grand funeral over me, I should hardly be left on my death on
+the public highway, should I?"
+
+Tsz-kung once said to him, "Here is a fine gem. Would you guard it
+carefully in a casket and store it away, or seek a good price for it and
+sell it?" "Sell it, indeed," said the Master--"that would I; but I
+should wait for the bidder."
+
+The Master protested he would "go and live among the nine wild tribes."
+
+"A rude life," said some one;--"how could you put up with it?"
+
+"What rudeness would there be," he replied, "if a 'superior man' was
+living in their midst?"
+
+Once he remarked, "After I came back from Wei to Lu the music was put
+right, and each of the Festal Odes and Hymns was given its appropriate
+place and use."
+
+"Ah! which one of these following," he asked on one occasion, "are to be
+found exemplified in me--proper service rendered to superiors when
+abroad; duty to father and elder brother when at home; duty that shrinks
+from no exertion when dear ones die; and keeping free from the confusing
+effects of wine?"
+
+Standing once on the bank of a mountain stream, he said (musingly),
+"Like this are those that pass away--no cessation, day or night!"
+
+
+Other sayings:--
+
+"Take an illustration from the making of a hill. A simple basketful is
+wanting to complete it, and the work stops. So I stop short.
+
+"Take an illustration from the levelling of the ground. Suppose again
+just one basketful is left, when the work has so progressed. There I
+desist!
+
+"Ah! it was Hwúi, was it not? who, when I had given him his lesson, was
+the unflagging one!
+
+"Alas for Hwúi! I saw him ever making progress. I never saw him stopping
+short.
+
+"Blade, but no bloom--or else bloom, but no produce; aye, that is the
+way with some!
+
+"Reverent regard is due to youth. How know we what difference there may
+be in them in the future from what they are now? Yet when they have
+reached the age of forty or fifty, and are still unknown in the world,
+then indeed they are no more worthy of such regard.
+
+"Can any do otherwise than assent to words said to them by way of
+correction? Only let them reform by such advice, and it will then be
+reckoned valuable. Can any be other than pleased with words of gentle
+suasion? Only let them comply with them fully, and such also will be
+accounted valuable. With those who are pleased without so complying, and
+those who assent but do not reform, I can do nothing at all.
+
+"Give prominent place to loyalty and sincerity.
+
+"Have no associates in study who are not advanced somewhat like
+yourself.
+
+"When you have erred, be not afraid to correct yourself.
+
+"It may be possible to seize and carry off the chief commander of a
+large army, but not possible so to rob one poor fellow of his will.
+
+"One who stands--clad in hempen robe, the worse for wear--among others
+clad in furs of fox and badger, and yet unabashed--'tis Tsz-lu, that, is
+it not?"
+
+Tsz-lu used always to be humming over the lines--
+
+  "From envy and enmity free,
+  What deed doth he other than good?"
+
+"How should such a rule of life," asked the Master, "be sufficient to
+make any one good?"
+
+"When the year grows chilly, we know the pine and cypress are the last
+to fade.
+
+"The wise escape doubt; the good-hearted, trouble; the bold,
+apprehension.
+
+"Some may study side by side, and yet be asunder when they
+come to the logic of things. Some may go on together in this
+latter course, but be wide apart in the standards they reach in
+it. Some, again, may together reach the same standard, and
+yet be diverse in weight of character."
+
+  "The blossom is out on the cherry tree,
+    With a flutter on every spray.
+  Dost think that my thoughts go not out to thee?
+    Ah, why art thou far away!"
+
+Commenting on these lines the Master said, "There can hardly have been
+much 'thought going out,' What does distance signify?"
+
+
+[Footnote 21: "Wan" was the honorary appellation of the great sage and
+ruler, whose praise is in the "Shi-King" as one of the founders of the
+Chow dynasty, and the term represented civic talent and virtues, as
+distinct from Wu, the martial talent--the latter being the honorary
+title of his son and successor. "Wan" also often stands for literature
+and polite accomplishments. Here Confucius simply means, "If you kill
+me, you kill a sage."]
+
+
+
+BOOK X
+
+Confucius in Private and Official Life
+
+
+In his own village, Confucius presented a somewhat plain and simple
+appearance, and looked unlike a man who possessed ability of speech.
+
+But in the ancestral temple, and at Court, he spoke with the fluency and
+accuracy of a debater, but ever guardedly.
+
+At Court, conversing with the lower order of great officials, he spoke
+somewhat firmly and directly; with those of the higher order his tone
+was somewhat more affable.
+
+When the prince was present he was constrainedly reverent in his
+movements, and showed a proper degree of grave dignity in demeanor.
+
+Whenever the prince summoned him to act as usher to the Court, his look
+would change somewhat, and he would make as though he were turning round
+to do obeisance.
+
+He would salute those among whom he took up his position, using the
+right hand or the left, and holding the skirts of his robe in proper
+position before and behind. He would make his approaches with quick
+step, and with elbows evenly bent outwards.
+
+When the visitor withdrew, he would not fail to report the execution of
+his commands, with the words, "The visitor no longer looks back."
+
+When he entered the palace gate, it was with the body somewhat bent
+forward, almost as though he could not be admitted. When he stood still,
+this would never happen in the middle of the gateway; nor when moving
+about would he ever tread on the threshold. When passing the throne, his
+look would change somewhat, he would turn aside and make a sort of
+obeisance, and the words he spoke seemed as though he were deficient in
+utterance.
+
+On going up the steps to the audience chamber, he would gather up with
+both hands the ends of his robe, and walk with his body bent somewhat
+forward, holding back his breath like one in whom respiration has
+ceased. On coming out, after descending one step his countenance would
+relax and assume an appearance of satisfaction. Arrived at the bottom,
+he would go forward with quick step, his elbows evenly bent outwards,
+back to his position, constrainedly reverent in every movement.
+
+When holding the sceptre in his hand, his body would be somewhat bent
+forward, as if he were not equal to carrying it; wielding it now higher,
+as in a salutation, now lower, as in the presentation of a gift; his
+look would also be changed and appear awestruck; and his gait would seem
+retarded, as if he were obeying some restraining hand behind.
+
+When he presented the gifts of ceremony, he would assume a placid
+expression of countenance. At the private interview he would be cordial
+and affable.
+
+The good man would use no purple or violet colors for the facings of his
+dress. [22] Nor would he have red or orange color for his undress. [23]
+For the hot season he wore a singlet, of either coarse or fine texture,
+but would also feel bound to have an outer garment covering it. For his
+black robe he had lamb's wool; for his white one, fawn's fur; and for
+his yellow one, fox fur. His furred undress robe was longer, but the
+right sleeve was shortened. He would needs have his sleeping-dress one
+and a half times his own length. For ordinary home wear he used thick
+substantial fox or badger furs. When he left off mourning, he would wear
+all his girdle trinkets. His kirtle in front, when it was not needed for
+full cover, he must needs have cut down. He would never wear his (black)
+lamb's-wool, or a dark-colored cap, when he went on visits of condolence
+to mourners. [24] On the first day of the new moon, he must have on his
+Court dress and to Court. When observing his fasts, he made a point of
+having bright, shiny garments, made of linen. He must also at such times
+vary his food, and move his seat to another part of his dwelling-room.
+
+As to his food, he never tired of rice so long as it was clean and pure,
+nor of hashed meats when finely minced. Rice spoiled by damp, and sour,
+he would not touch, nor tainted fish, nor bad meat, nor aught of a bad
+color or smell, nor aught overdone in cooking, nor aught out of season.
+Neither would he eat anything that was not properly cut, or that lacked
+its proper seasonings. Although there might be an abundance of meat
+before him, he would not allow a preponderance of it to rob the rice of
+its beneficial effect in nutrition. Only in the matter of wine did he
+set himself no limit, yet he never drank so much as to confuse himself.
+Tradesmen's wines, and dried meats from the market, he would not touch.
+Ginger he would never have removed from the table during a meal. He was
+not a great eater. Meat from the sacrifices at the prince's temple he
+would never put aside till the following day. The meat of his own
+offerings he would never give out after three days' keeping, for after
+that time none were to eat it.
+
+At his meals he would not enter into discussions; and when reposing
+(afterwards) he would not utter a word.
+
+Even should his meal consist only of coarse rice and vegetable broth or
+melons, he would make an offering, and never fail to do so religiously.
+
+He would never sit on a mat that was not straight.
+
+After a feast among his villagers, he would wait before going away until
+the old men had left.
+
+When the village people were exorcising the pests, he would put on his
+Court robes and stand on the steps of his hall to receive them.
+
+When he was sending a message of inquiry to a person in another State,
+he would bow twice on seeing the messenger off.
+
+Ki K'ang once sent him a present of some medicine. He bowed, and
+received it; but remarked, "Until I am quite sure of its properties I
+must not venture to taste it."
+
+Once when the stabling was destroyed by fire, he withdrew from the
+Court, and asked, "Is any person injured? "--without inquiring as to the
+horses.
+
+Whenever the prince sent him a present of food, he was particular to set
+his mat in proper order, and would be the first one to taste it. If the
+prince's present was one of raw meat, he must needs have it cooked, and
+make an oblation of it. If the gift were a live animal, he would be sure
+to keep it and care for it.
+
+When he was in waiting, and at a meal with the prince, the prince would
+make the offering,[25] and he (the Master) was the pregustator.
+
+When unwell, and the prince came to see him, he would arrange his
+position so that his head inclined towards the east, would put over him
+his Court robes, and draw his girdle across them.
+
+When summoned by order of the prince, he would start off without waiting
+for his horses to be put to.
+
+On his entry into the Grand Temple, he inquired about everything
+connected with its usages.
+
+If a friend died, and there were no near relatives to take him to, he
+would say, "Let him be buried from my house."
+
+For a friend's gift--unless it consisted of meat that had been offered
+in sacrifice--he would not bow, even if it were a carriage and horses.
+
+In repose he did not lie like one dead. In his home life he was not
+formal in his manner.
+
+Whenever he met with a person in mourning, even though it were a
+familiar acquaintance, he would be certain to change his manner; and
+when he met with any one in full-dress cap, or with any blind person, he
+would also unfailingly put on a different look, even though he were
+himself in undress at the time.
+
+In saluting any person wearing mourning he would bow forwards towards
+the front bar of his carriage; in the same manner he would also salute
+the bearer of a census-register.
+
+When a sumptuous banquet was spread before him, a different expression
+would be sure to appear in his features, and he would rise up from his
+seat.
+
+At a sudden thunder-clap, or when the wind grew furious, his look would
+also invariably be changed.
+
+On getting into his car, he would never fail (first) to stand up erect,
+holding on by the strap. When in the car, he would never look about, nor
+speak hastily, nor bring one hand to the other.
+
+  "Let one but make a movement in his face,
+  And the bird will rise and seek some safer place."
+
+Apropos of this, he said, "Here is a hen-pheasant from Shan Liang--and
+in season! and in season!" After Tsz-lu had got it prepared, he smelt it
+thrice, and then rose up from his seat.
+
+
+[Footnote 22: Because, it is said, such colors were adopted in fasting
+and mourning.]
+
+[Footnote 23: Because they did not belong to the five correct colors
+(viz. green, yellow, carnation, white, and black), and were affected
+more by females.]
+
+[Footnote 24: Since white was, as it is still, the mourning color.]
+
+[Footnote 25: The act of "grace," before eating.]
+
+
+
+BOOK XI
+
+Comparative Worth of His Disciples
+
+
+"The first to make progress in the Proprieties and in Music," said the
+Master, "are plain countrymen; after them, the men of higher standing.
+If I had to employ any of them, I should stand by the former."
+
+"Of those," said he, "who were about me when I was in the Ch'in and
+Ts'ai States, not one now is left to approach my door."
+
+"As for Hwui," [26] said the Master, "he is not one to help me on: there
+is nothing I say but he is not well satisfied with."
+
+"What a dutiful son was Min Tsz-k'ien!" he exclaimed. "No one finds
+occasion to differ from what his parents and brothers have said of him."
+
+Nan Yung used to repeat three times over the lines in the Odes about the
+white sceptre. Confucius caused his own elder brother's daughter to be
+given in marriage to him.
+
+When Ki K'ang inquired which of the disciples were fond of learning,
+Confucius answered him, "There was one Yen Hwúi who was fond of it; but
+unfortunately his allotted time was short, and he died; and now his like
+is not to be found."
+
+When Yen Yuen died, his father, Yen Lu, begged for the Master's carriage
+in order to get a shell for his coffin. "Ability or no ability," said
+the Master, "every father still speaks of 'my son.' When my own son Li
+died, and the coffin for him had no shell to it, I know I did not go on
+foot to get him one; but that was because I was, though retired, in the
+wake of the ministers, and could not therefore well do so."
+
+On the death of Yen Yuen the Master exclaimed, "Ah me! Heaven is ruining
+me, Heaven is ruining me!"
+
+On the same occasion, his wailing for that disciple becoming excessive,
+those who were about him said, "Sir, this is too much!"--"Too much?"
+said he; "if I am not to do so for him, then--for whom else?"
+
+The disciples then wished for the deceased a grand funeral. The Master
+could not on his part consent to this. They nevertheless gave him one.
+Upon this he remarked, "He used to look upon me as if I were his father.
+I could never, however, look on him as a son. Twas not my mistake, but
+yours, my children."
+
+Tsz-lu propounded a question about ministering to the spirits of the
+departed. The Master replied, "Where there is scarcely the ability to
+minister to living men, how shall there be ability to minister to the
+spirits?" On his venturing to put a question concerning death, he
+answered, "Where there is scarcely any knowledge about life, how shall
+there be any about death?"
+
+The disciple Min was by his side, looking affable and bland; Tsz-lu
+also, looking careless and intrepid; and Yen Yu and Tsz-kung, firm and
+precise. The Master was cheery. "One like Tsz-lu there," said he, "does
+not come to a natural end."
+
+Some persons in Lu were taking measures in regard to the Long Treasury
+House. Min Tsz-k'ien observed, "How if it were repaired on the old
+lines?" The Master upon this remarked, "This fellow is not a talker, but
+when he does speak he is bound to hit the mark!"
+
+"There is Yu's harpsichord," exclaimed the Master--"what is it doing at
+my door?" On seeing, however, some disrespect shown to him by the other
+disciples, he added, "Yu has got as far as the top of the hall; only he
+has not yet entered the house."
+
+Tsz-kung asked which was the worthier of the two--Tsz-chang or Tsz-hiá.
+"The former," answered the Master, "goes beyond the mark; the latter
+falls short of it."
+
+"So then Tsz-chang is the better of the two, is he?" said he.
+
+"To go too far," he replied, "is about the same as to fall short."
+
+The Chief of the Ki family was a wealthier man than the Duke of Chow had
+been, and yet Yen Yu gathered and hoarded for him, increasing his wealth
+more and more.
+
+"He is no follower of mine," said the Master. "It would serve him right,
+my children, to sound the drum, and set upon him."
+
+Characteristics of four disciples:--Tsz-káu was simple-minded; Tsang Si,
+a dullard; Tsz-chang, full of airs; Tsz-lu, rough.
+
+"As to Hwúi," said the Master, "he comes near to perfection, while
+frequently in great want. Tsz-kung does not submit to the appointments
+of Heaven; and yet his goods are increased;--he is often successful in
+his calculations."
+
+Tsz-chang wanted to know some marks of the naturally Good Man.
+
+"He does not walk in others' footprints," said the Master; "yet he does
+not get beyond the hall into the house."
+
+Once the Master said, "Because we allow that a man's words have
+something genuine in them, are they necessarily those of a superior man?
+or words carrying only an outward semblance and show of gravity?"
+
+Tsz-lu put a question about the practice of precepts one has heard. The
+Master's reply was, "In a case where there is a father or elder brother
+still left with you, how should you practise all you hear?"
+
+When, however, the same question was put to him by Yen Yu, his reply
+was, "Yes; do so."
+
+Kung-si Hwa animadverted upon this to the Master. "Tsz-lu asked you,
+sir," said he, "about the practice of what one has learnt, and you said,
+'There may be a father or elder brother still alive'; but when Yen Yu
+asked the same question, you answered, 'Yes, do so.' I am at a loss to
+understand you, and venture to ask what you meant."
+
+The Master replied, "Yen Yu backs out of his duties; therefore I push
+him on. Tsz-lu has forwardness enough for them both; therefore I hold
+him back."
+
+On the occasion of that time of fear in K'wang, Yen Yuen having fallen
+behind, the Master said to him (afterwards), "I took it for granted you
+were a dead man." "How should I dare to die," said he, "while you, sir,
+still lived?"
+
+On Ki Tsz-jen putting to him a question anent Tsz-lu and Yen Yu, as to
+whether they might be called "great ministers," the Master answered, "I
+had expected your question, sir, to be about something extraordinary,
+and lo! it is only about these two. Those whom we call 'great ministers'
+are such as serve their prince conscientiously, and who, when they
+cannot do so, retire. At present, as regards the two you ask about, they
+may be called 'qualified ministers.'"
+
+"Well, are they then," he asked, "such as will follow their leader?"
+
+"They would not follow him who should slay his father and his prince!"
+was the reply.
+
+Through the intervention of Tsz-lu, Tsz-kau was being appointed governor
+of Pi.
+
+"You are spoiling a good man's son," said the Master.
+
+Tsz-lu rejoined, "But he will have the people and their superiors to
+gain experience from, and there will be the altars; what need to read
+books? He can become a student afterwards."
+
+"Here is the reason for my hatred of glib-tongued people," said the
+Master.
+
+On one occasion Tsz-lu, Tsang Sin, Yen Yu, and Kung-si Hwa were sitting
+near him. He said to them, "Though I may be a day older than you, do not
+(for the moment) regard me as such. While you are living this unoccupied
+life you are saying, 'We do not become known.' Now suppose some one got
+to know you, what then?"
+
+Tsz-lu--first to speak--at once answered, "Give me a State of large size
+and armament, hemmed in and hampered by other larger States, the
+population augmented by armies and regiments, causing a dearth in it of
+food of all kinds; give me charge of that State, and in three years'
+time I should make a brave country of it, and let it know its place."
+
+The Master smiled at him. "Yen," said he, "how would it be with you?"
+
+"Give me," said Yen, "a territory of sixty or seventy li square, or of
+fifty or sixty square; put me in charge of that, and in three years I
+should make the people sufficiently prosperous. As regards their
+knowledge of ceremonial or music, I should wait for superior men to
+teach them that."
+
+"And with you, Kung-si, how would it be?"
+
+This disciple's reply was, "I have nothing to say about my capabilities
+for such matters; my wish is to learn. I should like to be a junior
+assistant, in dark robe and cap, at the services of the ancestral
+temple, and at the Grand Receptions of the Princes by the Sovereign."
+
+"And with you, Tsang Sin?"
+
+This disciple was strumming on his harpsichord, but now the twanging
+ceased, he turned from the instrument, rose to his feet, and answered
+thus: "Something different from the choice of these three." "What harm?"
+said the Master; "I want each one of you to tell me what his heart is
+set upon." "Well, then," said he, "give me--in the latter part of
+spring--dressed in full spring-tide attire--in company with five or six
+young fellows of twenty, [27] or six or seven lads under that age, to do
+the ablutions in the I stream, enjoy a breeze in the rain-dance, [28]
+and finish up with songs on the road home."
+
+The Master drew in his breath, sighed, and exclaimed, "Ah, I take with
+you!"
+
+The three other disciples having gone out, leaving Tsang Sin behind, the
+latter said, "What think you of the answers of those three?"--"Well,
+each told me what was uppermost in his mind," said the Master;--"simply
+that."
+
+"Why did you smile at Tsz-lu, sir?"
+
+"I smiled at him because to have the charge of a State requires due
+regard to the Rules of Propriety, and his words betrayed a lack of
+modesty."
+
+"But Yen, then--he had a State in view, had he not?"
+
+"I should like to be shown a territory such as he described which does
+not amount to a State."
+
+"But had not Kung-si also a State in view?"
+
+"What are ancestral temples and Grand Receptions, but for the feudal
+lords to take part in? If Kung-si were to become an unimportant
+assistant at these functions, who could become an important one?"
+
+
+[Footnote 26: The men of virtuous life were Yen Yuen (Hwúi), Min
+Tsz-k'ien, Yen Pihniu, and Chung-kung (Yen Yung); the speakers and
+debaters were Tsai Wo and Tsz-kung; the (capable) government servants
+were Yen Yu and Tsz-lu; the literary students, Tsz-yu and Tsz-hiá.]
+
+[Footnote 27: Lit., capped ones. At twenty they underwent the ceremony
+of capping, and were considered men.]
+
+[Footnote 28: I.e., before the altars, where offerings were placed with
+prayer for rain. A religious dance.]
+
+
+
+BOOK XII
+
+The Master's Answers--Philanthropy--Friendships
+
+
+Yen Yuen was asking about man's proper regard for his fellow-man. The
+Master said to him, "Self-control, and a habit of falling back upon
+propriety, virtually effect it. Let these conditions be fulfilled for
+one day, and every one round will betake himself to the duty. Is it to
+begin in one's self, or think you, indeed! it is to begin in others?"
+
+"I wanted you to be good enough," said Yen Yuen, "to give me a brief
+synopsis of it."
+
+Then said the Master, "Without Propriety use not your eyes; without it
+use not your ears, nor your tongue, nor a limb of your body."
+
+"I may be lacking in diligence," said Yen Yuen, "but with your favor I
+will endeavor to carry out this advice."
+
+Chung-kung asked about man's proper regard for his fellows.
+
+To him the Master replied thus: "When you go forth from your door, be as
+if you were meeting some guest of importance. When you are making use of
+the common people (for State purposes), be as if you were taking part in
+a great religious function. Do not set before others what you do not
+desire yourself. Let there be no resentful feelings against you when you
+are away in the country, and none when at home."
+
+"I may lack diligence," said Chung-kung, "but with your favor I will
+endeavor to carry out this advice."
+
+Sz-ma Niu asked the like question. The answer he received was this: "The
+words of the man who has a proper regard for his fellows are uttered
+with difficulty."
+
+"'His words--uttered with difficulty?'" he echoed, in surprise. "Is that
+what is meant by proper regard for one's fellow-creatures?"
+
+"Where there is difficulty in doing," the Master replied, "will there
+not be some difficulty in utterance?"
+
+The same disciple put a question about the "superior man." "Superior
+men," he replied, "are free from trouble and apprehension."
+
+"'Free from trouble and apprehension!'" said he. "Does that make them
+'superior men'?"
+
+The Master added, "Where there is found, upon introspection, to be no
+chronic disease, how shall there be any trouble? how shall there be any
+apprehension?"
+
+The same disciple, being in trouble, remarked, "I am alone in having no
+brother, while all else have theirs--younger or elder."
+
+Tsz-hiá said to him, "I have heard this: 'Death and life have destined
+times; wealth and honors rest with Heaven. Let the superior man keep
+watch over himself without ceasing, showing deference to others, with
+propriety of manners--and all within the four seas will be his brethren.
+How should he be distressed for lack of brothers!'" [29]
+
+Tsz-chang asked what sort of man might be termed "enlightened."
+
+The Master replied, "That man with whom drenching slander and cutting
+calumny gain no currency may well be called enlightened. Ay, he with
+whom such things make no way may well be called enlightened in the
+extreme."
+
+Tsz-kung put a question relative to government. In reply the Master
+mentioned three essentials:--sufficient food, sufficient armament, and
+the people's confidence.
+
+"But," said the disciple, "if you cannot really have all three, and one
+has to be given up, which would you give up first?"
+
+"The armament," he replied.
+
+"And if you are obliged to give up one of the remaining two, which would
+it be?"
+
+"The food," said he. "Death has been the portion of all men from of old.
+Without the people's trust nothing can stand."
+
+Kih Tsz-shing once said, "Give me the inborn qualities of a gentleman,
+and I want no more. How are such to come from book-learning?"
+
+Tsz-kung exclaimed, "Ah! sir, I regret to hear such words from you. A
+gentleman!--But 'a team of four can ne'er o'er-take the tongue!'
+Literary accomplishments are much the same as inborn qualities, and
+inborn qualities as literary accomplishments. A tiger's or leopard's
+skin without the hair might be a dog's or sheep's when so made bare."
+
+Duke Ngai was consulting Yu Joh. Said he, "It is a year of dearth, and
+there is an insufficiency for Ways and Means--what am I to do?"
+
+"Why not apply the Tithing Statute?" said the minister.
+
+"But two tithings would not be enough for my purposes," said the duke;
+"what would be the good of applying the Statute?"
+
+The minister replied, "So long as the people have enough left for
+themselves, who of them will allow their prince to be without enough?
+But--when the people have not enough, who will allow their prince all
+that he wants?"
+
+Tsz-chang was asking how the standard of virtue was to be raised, and
+how to discern what was illusory or misleading. The Master's answer was,
+"Give a foremost place to honesty and faithfulness, and tread the path
+of righteousness, and you will raise the standard of virtue. As to
+discerning what is illusory, here is an example of an illusion:--Whom
+you love you wish to live; whom you hate you wish to die. To have wished
+the same person to live and also to be dead--there is an illusion for
+you."
+
+Duke King of Ts'i consulted Confucius about government. His answer was,
+"Let a prince be a prince, and ministers be ministers; let fathers be
+fathers, and sons be sons."
+
+"Good!" exclaimed the duke; "truly if a prince fail to be a prince, and
+ministers to be ministers, and if fathers be not fathers, and sons not
+sons, then, even though I may have my allowance of grain, should I ever
+be able to relish it?"
+
+"The man to decide a cause with half a word," exclaimed the Master, "is
+Tsz-lu!"
+
+Tsz-lu never let a night pass between promise and performance.
+
+"In hearing causes, I am like other men," said the Master. "The great
+point is--to prevent litigation."
+
+Tsz-chang having raised some question about government, the Master said
+to him, "In the settlement of its principles be unwearied; in its
+administration--see to that loyally."
+
+"The man of wide research," said he, "who also restrains himself by the
+Rules of Propriety, is not likely to transgress."
+
+Again, "The noble-minded man makes the most of others' good qualities,
+not the worst of their bad ones. Men of small mind do the reverse of
+this."
+
+Ki K'ang was consulting him about the direction of public affairs.
+Confucius answered him, "A director should be himself correct. If you,
+sir, as a leader show correctness, who will dare not to be correct?"
+
+Ki K'ang, being much troubled on account of robbers abroad, consulted
+Confucius on the matter. He received this reply: "If you, sir, were not
+covetous, neither would they steal, even were you to bribe them to do
+so."
+
+Ki K'ang, when consulting Confucius about the government, said, "Suppose
+I were to put to death the disorderly for the better encouragement of
+the orderly--what say you to that?"
+
+"Sir," replied Confucius, "in the administration of government why
+resort to capital punishment? Covet what is good, and the people will be
+good. The virtue of the noble-minded man is as the wind, and that of
+inferior men as grass; the grass must bend, when the wind blows upon
+it."
+
+Tsz-chang asked how otherwise he would describe the learned official who
+might be termed influential.
+
+"What, I wonder, do you mean by one who is influential?" said the
+Master.
+
+"I mean," replied the disciple, "one who is sure to have a reputation
+throughout the country, as well as at home."
+
+"That," said the Master, "is reputation, not influence. The influential
+man, then, if he be one who is genuinely straightforward and loves what
+is just and right, a discriminator of men's words, and an observer of
+their looks, and in honor careful to prefer others to himself--will
+certainly have influence, both throughout the country and at home. The
+man of mere reputation, on the other hand, who speciously affects
+philanthropy, though in his way of procedure he acts contrary to it,
+while yet quite evidently engrossed with that virtue--will certainly
+have reputation, both in the country and at home."
+
+Fan Ch'i, strolling with him over the ground below the place of the
+rain-dance, said to him, "I venture to ask how to raise the standard of
+virtue, how to reform dissolute habits, and how to discern what is
+illusory?"
+
+"Ah! a good question indeed!" he exclaimed. "Well, is not putting duty
+first, and success second, a way of raising the standard of virtue? And
+is not attacking the evil in one's self, and not the evil which is in
+others, a way of reforming dissolute habits? And as to illusions, is not
+one morning's fit of anger, causing a man to forget himself, and even
+involving in the consequences those who are near and dear to him--is not
+that an illusion?"
+
+The same disciple asked him what was meant by "a right regard for one's
+fellow-creatures." He replied, "It is love to man."
+
+Asked by him again what was meant by wisdom, he replied, "It is
+knowledge of man."
+
+Fan Ch'i did not quite grasp his meaning.
+
+The Master went on to say, "Lift up the straight, set aside the crooked,
+so can you make the crooked straight."
+
+Fan Ch'i left him, and meeting with Tsz-hiá he said, "I had an interview
+just now with the Master, and I asked him what wisdom was. In his answer
+he said, 'Lift up the straight, set aside the crooked, and so can you
+make the crooked straight.' What was his meaning?"
+
+"Ah! words rich in meaning, those," said the other. "When Shun was
+emperor, and was selecting his men from among the multitude, he 'lifted
+up' Káu-yáu; and men devoid of right feelings towards their kind went
+far away. And when T'ang was emperor, and chose out his men from the
+crowd, he 'lifted up' I-yin--with the same result."
+
+Tsz-kung was consulting him about a friend. "Speak to him frankly, and
+respectfully," said the Master, "and gently lead him on. If you do not
+succeed, then stop; do not submit yourself to indignity."
+
+The learned Tsang observed, "In the society of books the 'superior man'
+collects his friends; in the society of his friends he is furthering
+good-will among men."
+
+
+[Footnote 29: From Confucius, it is generally thought.]
+
+
+
+BOOK XIII
+
+Answers on the Art of Governing--Consistency
+
+
+Tsz-lu was asking about government. "Lead the way in it," said the
+Master, "and work hard at it."
+
+Requested to say more, he added, "And do not tire of it."
+
+Chung-kung, on being made first minister to the Chief of the Ki family,
+consulted the Master about government, and to him he said, "Let the
+heads of offices be heads. Excuse small faults. Promote men of sagacity
+and talent."
+
+"But," he asked, "how am I to know the sagacious and talented, before
+promoting them?"
+
+"Promote those whom you do know," said the Master.
+
+"As to those of whom you are uncertain, will others omit to notice
+them?"
+
+Tsz-lu said to the Master, "As the prince of Wei, sir, has been waiting
+for you to act for him in his government, what is it your intention to
+take in hand first?"
+
+"One thing of necessity," he answered--"the rectification of terms."
+
+"That!" exclaimed Tsz-lu. "How far away you are, sir! Why such
+rectification?"
+
+"What a rustic you are, Tsz-lu!" rejoined the Master. "A gentleman would
+be a little reserved and reticent in matters which he does not
+understand. If terms be incorrect, language will be incongruous; and if
+language be incongruous, deeds will be imperfect. So, again, when deeds
+are imperfect, propriety and harmony cannot prevail, and when this is
+the case laws relating to crime will fail in their aim; and if these
+last so fail, the people will not know where to set hand or foot. Hence,
+a man of superior mind, certain first of his terms, is fitted to speak;
+and being certain of what he says can proceed upon it. In the language
+of such a person there is nothing heedlessly irregular--and that is the
+sum of the matter."
+
+Fan Ch'i requested that he might learn something of husbandry. "For
+that." said the Master, "I am not equal to an old husbandman." Might he
+then learn something of gardening? he asked. "I am not equal to an old
+gardener." was the reply.
+
+"A man of little mind, that!" said the Master, when Fan Ch'i had gone
+out. "Let a man who is set over the people love propriety, and they will
+not presume to be disrespectful. Let him be a lover of righteousness,
+and they will not presume to be aught but submissive. Let him love
+faithfulness and truth, and they will not presume not to lend him their
+hearty assistance. Ah, if all this only were so, the people from all
+sides would come to such a one, carrying their children on their backs.
+What need to turn his hand to husbandry?
+
+"Though a man," said he, "could hum through the Odes--the three
+hundred--yet should show himself unskilled when given some
+administrative work to do for his country; though he might know much of
+that other lore, yet if, when sent on a mission to any quarter, he could
+answer no question personally and unaided, what after all is he good
+for?
+
+"Let a leader," said he, "show rectitude in his own personal character,
+and even without directions from him things will go well. If he be not
+personally upright, his directions will not be complied with."
+
+Once he made the remark, "The governments of Lu and of Wei are in
+brotherhood."
+
+Of King, a son of the Duke of Wei, he observed that "he managed his
+household matters well. On his coming into possession, he thought, 'What
+a strange conglomeration!'--Coming to possess a little more, it was,
+'Strange, such a result!' And when he became wealthy, 'Strange, such
+elegance!'"
+
+The Master was on a journey to Wei, and Yen Yu was driving him. "What
+multitudes of people!" he exclaimed. Yen Yu asked him, "Seeing they are
+so numerous, what more would you do for them?"
+
+"Enrich them," replied the Master.
+
+"And after enriching them, what more would you do for them?"
+
+"Instruct them."
+
+"Were any one of our princes to employ me," he said, "after a
+twelvemonth I might have made some tolerable progress;"
+
+Again, "How true is that saying, 'Let good men have the management of a
+country for a century, and they would be adequate to cope with
+evil-doers, and thus do away with capital punishments,'"
+
+Again, "Suppose the ruler to possess true kingly qualities, then surely
+after one generation there would be good-will among men."
+
+Again, "Let a ruler but see to his own rectitude, and what trouble will
+he then have in the work before him? If he be unable to rectify himself,
+how is he to rectify others?"
+
+Once when Yen Yu was leaving the Court, the Master accosted him. "Why so
+late?" he asked. "Busy with legislation," Yen replied. "The details of
+it," suggested the Master; "had it been legislation, I should have been
+there to hear it, even though I am not in office."
+
+Duke Ting asked if there were one sentence which, if acted upon, might
+have the effect of making a country prosperous.
+
+Confucius answered, "A sentence could hardly be supposed to do so much
+as that. But there is a proverb people use which says, 'To play the
+prince is hard, to play the minister not easy.' Assuming that it is
+understood that 'to play the prince is hard,' would it not be probable
+that with that one sentence the country should be made to prosper?"
+
+"Is there, then," he asked, "one sentence which, if acted upon, would
+have the effect of ruining a country?"
+
+Confucius again replied, "A sentence could hardly be supposed to do so
+much as that. But there is a proverb men have which says, 'Not gladly
+would I play the prince, unless my words were ne'er withstood.' Assuming
+that the words were good, and that none withstood them, would not that
+also be good? But assuming that they were not good, and yet none
+withstood them, would it not be probable that with that one saying he
+would work his country's ruin?"
+
+When the Duke of Sheh consulted him about government, he replied, "Where
+the near are gratified, the far will follow."
+
+When Tsz-hiá became governor of Kü-fu, and consulted him about
+government, he answered, "Do not wish for speedy results. Do not look at
+trivial advantages. If you wish for speedy results, they will not be
+far-reaching; and if you regard trivial advantages you will not
+successfully deal with important affairs."
+
+The Duke of Sheh in a conversation with Confucius said, "There are
+some straightforward persons in my neighborhood. If a father has stolen
+a sheep, the son will give evidence against him."
+
+"Straightforward people in my neighborhood are different from those,"
+said Confucius. "The father will hold a thing secret on his son's
+behalf, and the son does the same for his father. They are on their way
+to becoming straightforward."
+
+Fan Ch'i was asking him about duty to one's fellow-men. "Be courteous,"
+he replied, "in your private sphere; be serious in any duty you take in
+hand to do; be leal-hearted in your intercourse with others. Even though
+you were to go amongst the wild tribes, it would not be right for you to
+neglect these duties."
+
+In answer to Tsz-kung, who asked, "how he would characterize one who
+could fitly be called 'learned official,'" the Master said, "He may be
+so-called who in his private life is affected with a sense of his own
+unworthiness, and who, when sent on a mission to any quarter of the
+empire, would not disgrace his prince's commands."
+
+"May I presume," said his questioner, "to ask what sort you would put
+next to such?"
+
+"Him who is spoken of by his kinsmen as a dutiful son, and whom the
+folks of his neighborhood call' good brother.'"
+
+"May I still venture to ask whom you would place next in order?"
+
+"Such as are sure to be true to their word, and effective in their
+work--who are given to hammering, as it were, upon one note--of inferior
+calibre indeed, but fit enough, I think, to be ranked next."
+
+"How would you describe those who are at present in the government
+service?"
+
+"Ugh! mere peck and panier men!--not worth taking into the reckoning."
+
+Once he remarked, "If I cannot get _via media_ men to impart instruction
+to, then I must of course take the impetuous and undisciplined! The
+impetuous ones will at least go forward and lay hold on things; and the
+undisciplined have at least something in them which needs to be brought
+out."
+
+"The Southerners," said he, "have the proverb, 'The man who sticks not
+to rule will never make a charm-worker or a medical man,'
+Good!--'Whoever is intermittent in his practise of virtue will live to
+be ashamed of it.' Without prognostication," he added, "that will indeed
+be so."
+
+"The nobler-minded man," he remarked, "will be agreeable even when he
+disagrees; the small-minded man will agree and be disagreeable."
+
+Tsz-kung was consulting him, and asked, "What say you of a person who
+was liked by all in his village?"
+
+"That will scarcely do," he answered.
+
+"What, then, if they all disliked him?"
+
+"That, too," said he, "is scarcely enough. Better if he were liked by
+the good folk in the village, and disliked by the bad."
+
+"The superior man," he once observed, "is easy to serve, but difficult
+to please. Try to please him by the adoption of wrong principles, and
+you will fail. Also, when such a one employs others, he uses them
+according to their capacity. The inferior man is, on the other hand,
+difficult to serve, but easy to please. Try to please him by the
+adoption of wrong principles, and you will succeed. And when he employs
+others he requires them to be fully prepared for everything."
+
+Again, "The superior man can be high without being haughty. The inferior
+man can be haughty if not high."
+
+"The firm, the unflinching, the plain and simple, the slow to speak,"
+said he once, "are approximating towards their duty to their
+fellow-men."
+
+Tsz-lu asked how he would characterize one who might fitly be called an
+educated gentleman. The master replied, "He who can properly be
+so-called will have in him a seriousness of purpose, a habit of
+controlling himself, and an agreeableness of manner: among his friends
+and associates the seriousness and the self-control, and among his
+brethren the agreeableness of manner."
+
+"Let good and able men discipline the people for seven years," said the
+Master, "and after that they may do to go to war."
+
+But, said he, "To lead an undisciplined people to war--that I call
+throwing them away."
+
+
+
+BOOK XIV
+
+Good and Bad Government--Miscellaneous Sayings
+
+
+Yuen Sz asked what might be considered to bring shame on one.
+
+"Pay," said the Master; "pay--ever looking to that, whether the country
+be well or badly governed."
+
+"When imperiousness, boastfulness, resentments, and covetousness cease
+to prevail among the people, may it be considered that mutual good-will
+has been effected?" To this question the Master replied, "A hard thing
+overcome, it may be considered. But as to the mutual good-will--I cannot
+tell."
+
+"Learned officials," said he, "who hanker after a home life, are not
+worthy of being esteemed as such."
+
+Again, "In a country under good government, speak boldly, act boldly.
+When the land is ill-governed, though you act boldly, let your words be
+moderate."
+
+Again, "Men of virtue will needs be men of words--will speak out--but
+men of words are not necessarily men of virtue. They who care for their
+fellow-men will needs be bold, but the bold may not necessarily be such
+as care for their fellow-men."
+
+Nan-kung Kwoh, who was consulting Confucius, observed respecting I, the
+skilful archer, and Ngau, who could propel a boat on dry land, that
+neither of them died a natural death; while Yu and Tsih, who with their
+own hands had labored at husbandry, came to wield imperial sway.
+
+The Master gave him no reply. But when the speaker had gone out he
+exclaimed, "A superior man, that! A man who values virtue, that!"
+
+"There have been noble-minded men," said he, "who yet were wanting in
+philanthropy; but never has there been a small-minded man who had
+philanthropy in him."
+
+He asked, "Can any one refuse to toil for those he loves? Can any one
+refuse to exhort, who is true-hearted?"
+
+Speaking of the preparation of Government Notifications in his day he
+said, "P'i would draw up a rough sketch of what was to be said; the
+Shishuh then looked it carefully through and put it into proper shape;
+Tsz-yu next, who was master of the ceremonial of State intercourse,
+improved and adorned its phrases; and Tsz-ch'an of Tung-li added his
+scholarly embellishments thereto."
+
+To some one who asked his opinion of the last-named, he said, "He was a
+kind-hearted man." Asked what he thought of Tsz-si, he exclaimed, "Alas
+for him! alas for him!"--Asked again about Kwan Chung, his answer was,
+"As to him, he once seized the town of P'in with its three hundred
+families from the Chief of the Pih clan, who, afterwards reduced to
+living upon coarse rice, with all his teeth gone, never uttered a word
+of complaint."
+
+"It is no light thing," said he, "to endure poverty uncomplainingly; and
+a difficult thing to bear wealth without becoming arrogant."
+
+Respecting Mang Kung-ch'oh, he said that, while he was fitted for
+something better than the post of chief officer in the Cháu or Wei
+families, he was not competent to act as minister in small States like
+those of T'ang or Sieh.
+
+Tsz-lu asked how he would describe a perfect man. He replied, "Let a man
+have the sagacity of Tsang Wu-chung, the freedom from covetousness of
+Kung-ch'oh, the boldness of Chwang of P'in, and the attainments in
+polite arts of Yen Yu; and gift him further with the graces taught by
+the 'Books of Rites' and 'Music'--then he may be considered a perfect
+man. But," said he, "what need of such in these days? The man that may
+be regarded as perfect now is the one who, seeing some advantage to
+himself, is mindful of righteousness; who, seeing danger, risks his
+life; and who, if bound by some covenant of long standing, never forgets
+its conditions as life goes on."
+
+Respecting Kung-shuh Wan, the Master inquired of Kung-ming Kiá, saying,
+"Is it true that your master never speaks, never laughs, never takes
+aught from others?"
+
+"Those who told you that of him," said he, "have gone too far. My master
+speaks when there is occasion to do so, and men are not surfeited with
+his speaking. When there is occasion to be merry too, he will laugh, but
+men have never overmuch of his laughing. And whenever it is just and
+right to take things from others, he will take them, but never so as to
+allow men to think him burdensome." "Is that the case with him?" said
+the Master. "Can it be so?"
+
+Respecting Tsang Wu-chung the Master said, "When he sought from Lu the
+appointment of a successor to him, and for this object held on to his
+possession of the fortified city of Fang--if you say he was not then
+using constraint towards his prince, I must refuse to believe it."
+
+Duke Wan of Tsin he characterized as "artful but not upright"; and Duke
+Hwan of Ts'i as "upright but not artful."
+
+Tsz-lu remarked, "When Duke Hwan caused his brother Kiu to be put to
+death, Shau Hwuh committed suicide, but Kwan Chung did not. I should say
+he was not a man who had much good-will in him--eh?"
+
+The Master replied, "When Duke Hwan held a great gathering of the feudal
+lords, dispensing with military equipage, it was owing to Kwan Chung's
+energy that such an event was brought about. Match such good-will as
+that--match it if you can."
+
+Tsz-kung then spoke up. "But was not Kwan Chung wanting in good-will? He
+could not give up his life when Duke Hwan caused his brother to be put
+to death. Besides, he became the duke's counsellor."
+
+"And in acting as his counsellor put him at the head of all the feudal
+lords," said the Master, "and unified and reformed the whole empire; and
+the people, even to this day, reap benefit from what he did. Had it not
+been for him we should have been going about with locks unkempt and
+buttoning our jackets (like barbarians) on the left. Would you suppose
+that he should show the same sort of attachment as exists between a poor
+yokel and his one wife--that he would asphyxiate himself in some sewer,
+leaving no one the wiser?"
+
+Kung-shuh Wan's steward, who became the high officer Sien, went up
+accompanied by Wan to the prince's hall of audience.
+
+When Confucius heard of this he remarked, "He may well be esteemed a
+'Wan,'"
+
+The Master having made some reference to the lawless ways of Duke Ling
+of Wei, Ki K'ang said to him, "If he be like that, how is it he does not
+ruin his position?"
+
+Confucius answered, "The Chung-shuh, Yu, is charged with the
+entertainment of visitors and strangers; the priest T'o has charge of
+the ancestral temple; and Wang-sun Kiá has the control of the army and
+its divisions:--with men such as those, how should he come to ruin?"
+
+He once remarked, "He who is unblushing in his words will with
+difficulty substantiate them."
+
+Ch'in Shing had slain Duke Kien. Hearing of this, Confucius, after
+performing his ablutions, went to Court and announced the news to Duke
+Ngai, saying, "Ch'in Hang has slain his prince. May I request that you
+proceed against him?"
+
+"Inform the Chiefs of the Three Families," said the duke.
+
+Soliloquizing upon this, Confucius said, "Since he uses me to back his
+ministers, [30] I did not dare not to announce the matter to him; and
+now he says, 'Inform the Three Chiefs.'"
+
+He went to the Three Chiefs and informed them, but nothing could be
+done. Whereupon again he said, "Since he uses me to back his ministers,
+I did not dare not to announce the matter."
+
+Tsz-lu was questioning him as to how he should serve his prince.
+"Deceive him not, but reprove him," he answered.
+
+"The minds of superior men," he observed, "trend upwards; those of
+inferior men trend downwards."
+
+Again, "Students of old fixed their eyes upon themselves: now they learn
+with their eyes upon others."
+
+Kü Pih-yuh despatched a man with a message to Confucius. Confucius gave
+him a seat, and among other inquiries he asked, "How is your master
+managing?" "My master," he replied, "has a great wish to be seldom at
+fault, and as yet he cannot manage it."
+
+"What a messenger!" exclaimed he admiringly, when the man went out.
+"What a messenger!"
+
+"When not occupying the office," was a remark of his, "devise not the
+policy."
+
+The Learned Tsang used to say, "The thoughts of the 'superior man' do
+not wander from his own office."
+
+"Superior men," said the Master, "are modest in their words, profuse in
+their deeds."
+
+Again, "There are three attainments of the superior man which are beyond
+me--the being sympathetic without anxiety, wise without scepticism,
+brave without fear."
+
+"Sir," said Tsz-kung, "that is what you say of yourself."
+
+Whenever Tsz-kung drew comparisons from others, the Master would say,
+"Ah, how wise and great you must have become! Now I have no time to do
+that."
+
+Again, "My great concern is, not that men do not know me, but that they
+cannot."
+
+Again, "If a man refrain from making preparations against his being
+imposed upon, and from counting upon others' want of good faith towards
+him, while he is foremost to perceive what is passing--surely that is a
+wise and good man."
+
+Wi-shang Mau accosted Confucius, saying, "Kiu, how comes it that you
+manage to go perching and roosting in this way? Is it not because you
+show yourself so smart a speaker, now?"
+
+"I should not dare do that," said Confucius. "Tis that I am sick of
+men's immovableness and deafness to reason."
+
+"In a well-bred horse," said he, "what one admires is not its speed, but
+its good points."
+
+Some one asked, "What say you of the remark, 'Requite enmity with
+kindness'?"
+
+"How then," he answered, "would you requite kindness? Requite enmity
+with straightforwardness, and kindness with kindness."
+
+"Ah! no one knows me!" he once exclaimed.
+
+"Sir," said Tsz-kung, "how comes it to pass that no one knows you?"
+
+"While I murmur not against Heaven," continued the Master, "nor cavil at
+men; while I stoop to learn and aspire to penetrate into things that are
+high; yet 'tis Heaven alone knows what I am."
+
+Liáu, a kinsman of the duke, having laid a complaint against Tsz-lu
+before Ki K'ang, an officer came to Confucius to inform him of the fact,
+and he added, "My lord is certainly having his mind poisoned by his
+kinsman Liáu, but through my influence perhaps we may yet manage to see
+him exposed in the marketplace or the Court."
+
+"If right principles are to have their course, it is so destined," said
+the Master; "if they are not to have their course, it is so destined.
+What can Liáu do against Destiny?"
+
+"There are worthy men," said the Master, "fleeing from the world; some
+from their district; some from the sight of men's looks; some from the
+language they hear."
+
+"The men who have risen from their posts and withdrawn in this manner
+are seven in number."
+
+Tsz-lu, having lodged overnight in Shih-mun, was accosted by the
+gate-keeper in the morning. "Where from?" he asked. "From Confucius,"
+Tsz-lu responded. "That is the man," said he, "who knows things are not
+up to the mark, and is making some ado about them, is it not?"
+
+When the Master was in Wei, he was once pounding on the musical stone,
+when a man with a basket of straw crossed his threshold, and exclaimed,
+"Ah, there is a heart that feels! Aye, drub the stone!" After which he
+added, "How vulgar! how he hammers away on one note!--and no one knows
+him, and he gives up, and all is over!
+
+  Be it deep, our skirts we'll raise to the waist,
+  --Or shallow, then up to the knee,'"
+
+"What determination!" said the Master. "Yet it was not
+hard to do."
+
+Tsz-chang once said to him, "In the 'Book of the Annals'
+it is stated that while Káu-tsung was in the Mourning Shed he
+spent the three years without speaking. What is meant by
+that?"
+
+"Why must you name Káu-tsung?" said the Master. "It
+was so with all other ancient sovereigns: when one of them
+died, the heads of every department agreed between themselves
+that they should give ear for three years to the Prime Minister."
+
+"When their betters love the Rules, then the folk are easy
+tools," was a saying of the Master.
+
+Tsz-lu having asked what made a "superior man," he answered,
+"Self-culture, with a view to becoming seriously-minded."
+
+"Nothing more than that?" said he.
+
+"Self-culture with a view to the greater satisfaction of
+others," added the Master.
+
+"That, and yet no more?"
+
+"Self-culture with a view to the greater satisfaction of all the
+clans and classes," he again added. "Self-culture for the sake
+of all--a result that, that would almost put Yau and Shun into
+the shade!"
+
+To Yuen Jang, [31] who was sitting waiting for him in a squatting
+(disrespectful) posture, the Master delivered himself as follows:
+"The man who in his youth could show no humility or subordination,
+who in his prime misses his opportunity, and who when old age
+comes upon him will not die--that man is a miscreant." And he
+tapped him on the shin with his staff.
+
+Some one asked about his attendant--a youth from the village
+of Kiueh--whether he was one who improved. He replied, "I note
+that he seats himself in the places reserved for his betters,
+and that when he is walking he keeps abreast with his seniors.
+He is not one of those who care for improvement: he wants to
+be a man all at once."
+
+
+[Footnote 30: Confucius had now retired from office, and this incident
+occurred only two years before his death.]
+
+[Footnote 31: It is a habit with the Chinese, when a number are out
+walking together, for the eldest to go first, the others pairing off
+according to their age. It is a custom much older than the time of
+Confucius.]
+
+
+
+BOOK XV
+
+Practical Wisdom--Reciprocity the Rule of Life
+
+
+Duke Ling of Wei was consulting Confucius about army arrangements. His
+answer was, "Had you asked me about such things as temple requisites, I
+have learnt that business, but I have not yet studied military matters."
+And he followed up this reply by leaving on the following day.
+
+After this, during his residence in the State of Ch'in, his followers,
+owing to a stoppage of food supply, became so weak and ill that not one
+of them could stand. Tsz-lu, with indignation pictured on his
+countenance, exclaimed, "And is a gentleman to suffer starvation?"
+
+"A gentleman," replied the Master, "will endure it unmoved, but a common
+person breaks out into excesses under it."
+
+Addressing Tsz-kung, the Master said, "You regard me as one who studies
+and stores up in his mind a multiplicity of things--do you not?"--"I
+do," he replied; "is it not so?"--"Not at all. I have one idea--one cord
+on which to string all."
+
+To Tsz-lu he remarked, "They who know Virtue are rare."
+
+"If you would know one who without effort ruled well, was not Shun such
+a one? What did he indeed do? He bore himself with reverent dignity and
+undeviatingly 'faced the south,' and that was all."
+
+Tsz-chang was consulting him about making way in life. He answered, "Be
+true and honest in all you say, and seriously earnest in all you do, and
+then, even if your country be one inhabited by barbarians, South or
+North, you will make your way. If you do not show yourself thus in word
+and deed how should you succeed, even in your own district or
+neighborhood?--When you are afoot, let these two counsels be two
+companions preceding you, yourself viewing them from behind; when you
+drive, have them in view as on the yoke of your carriage. Then may you
+make your way."
+
+Tsz-chang wrote them on the two ends of his cincture.
+
+"Straight was the course of the Annalist Yu," said the Master--"aye,
+straight as an arrow flies; were the country well governed or ill
+governed, his was an arrow-like course.
+
+"A man of masterly mind, too, is Kü Pih-yuh! When the land is being
+rightly governed he will serve; when it is under bad government he is
+apt to recoil, and brood."
+
+"Not to speak to a man." said he, "to whom you ought to speak, is to
+lose your man; to speak to one to whom you ought not to speak is to lose
+your words. Those who are wise will not lose their man nor yet their
+words."
+
+Again, "The scholar whose heart is in his work, and who is
+philanthropic, seeks not to gain a livelihood by any means that will do
+harm to his philanthropy. There have been men who have destroyed their
+own lives in the endeavor to bring that virtue in them to perfection."
+
+Tsz-kung asked how to become philanthropic. The Master answered him
+thus: "A workman who wants to do his work well must first sharpen his
+tools. In whatever land you live, serve under some wise and good man
+among those in high office, and make friends with the more humane of its
+men of education."
+
+Yen Yuen consulted him on the management of a country. He answered:--
+
+"Go by the Hiá Calendar. Have the State carriages like those of the Yin
+princes. Wear the Chow cap. For your music let that of Shun be used for
+the posturers. Put away the songs of Ch'ing, and remove far from you men
+of artful speech: the Ch'ing songs are immodest, and artful talkers are
+dangerous."
+
+Other sayings of the Master:--
+
+"They who care not for the morrow will the sooner have their sorrow.
+
+"Ah, 'tis hopeless! I have not yet met with the man who loves Virtue as
+he loves Beauty.
+
+"Was not Tsang Wan like one who surreptitiously came by the post he
+held? He knew the worth of Hwúi of Liu-hiá, and could not stand in his
+presence.
+
+"Be generous yourself, and exact little from others; then you banish
+complaints.
+
+"With one who does not come to me inquiring 'What of this?' and 'What of
+that?' I never can ask 'What of this?' and give him up.
+
+"If a number of students are all day together, and in their conversation
+never approach the subject of righteousness, but are fond merely of
+giving currency to smart little sayings, they are difficult indeed to
+manage.
+
+"When the 'superior man' regards righteousness as the thing material,
+gives operation to it according to the Rules of Propriety, lets it issue
+in humility, and become complete in sincerity--there indeed is your
+superior man!
+
+"The trouble of the superior man will be his own want of ability: it
+will be no trouble to him that others do not know him.
+
+"Such a man thinks it hard to end his days and leave a name to be no
+longer named.
+
+"The superior man is exacting of himself; the common man is exacting of
+others.
+
+"A superior man has self-respect, and does not strive; is sociable, yet
+no party man.
+
+"He does not promote a man because of his words, or pass over the words
+because of the man."
+
+Tsz-kung put to him the question, "Is there one word upon which the
+whole life may proceed?"
+
+The Master replied, "Is not Reciprocity such a word?--what you do not
+yourself desire, do not put before others."
+
+"So far as I have to do with others, whom do I over-censure? whom do I
+over-praise? If there be something in them that looks very praiseworthy,
+that something I put to the test. I would have the men of the present
+day to walk in the straight path whereby those of the Three Dynasties
+have walked.
+
+"I have arrived as it were at the annalist's blank page.--Once he who
+had a horse would lend it to another to mount; now, alas! it is not so.
+
+"Artful speech is the confusion of Virtue. Impatience over little things
+introduces confusion into great schemes.
+
+"What is disliked by the masses needs inquiring into; so also does that
+which they have a preference for.
+
+"A man may give breadth to his principles: it is not principles (in
+themselves) that give breadth to the man.
+
+"Not to retract after committing an error may itself be called error.
+
+"If I have passed the whole day without food and the whole night without
+sleep, occupied with my thoughts, it profits me nothing: I were better
+engaged in learning.
+
+"The superior man deliberates upon how he may walk in truth, not upon
+what he may eat. The farmer may plough, and be on the way to want: the
+student learns, and is on his way to emolument. To live a right life is
+the concern of men of nobler minds: poverty gives them none.
+
+"Whatsoever the intellect may attain to, unless the humanity within is
+powerful enough to keep guard over it, is assuredly lost, even though it
+be gained.
+
+"If there be intellectual attainments, and the humanity within is
+powerful enough to keep guard over them, yet, unless (in a ruler) there
+be dignity in his rule, the people will fail to show him respect.
+
+"Again, given the intellectual attainments, and humanity sufficient to
+keep watch over them, and also dignity in ruling, yet if his movements
+be not in accordance with the Rules of Propriety, he is not yet fully
+qualified.
+
+"The superior man may not be conversant with petty details, and yet may
+have important matters put into his hands. The inferior man may not be
+charged with important matters, yet may be conversant with the petty
+details.
+
+"Good-fellowship is more to men than fire and water. I have seen men
+stepping into fire and into water, and meeting with death thereby; I
+have not yet seen a man die from planting his steps in the path of
+good-fellowship.
+
+"Rely upon good nature. 'Twill not allow precedence even to a teacher.
+
+"The superior man is inflexibly upright, and takes not things upon
+trust.
+
+"In serving your prince, make your service the serious concern, and let
+salary be a secondary matter.
+
+"Where instruction is to be given, there must be no distinction of
+persons.
+
+"Where men's methods are not identical, there can be no planning by one
+on behalf of another.
+
+"In speaking, perspicuity is all that is needed."
+
+When the blind music-master Mien paid him a visit, on his approaching
+the steps the Master called out "Steps," and on his coming to the mat,
+said "Mat." When all in the room were seated, the Master told him
+"So-and-so is here, so-and-so is here."
+
+When the music-master had left, Tsz-chang said to him, "Is that the way
+to speak to the music-master?" "Well," he replied, "it is certainly the
+way to assist him."
+
+
+
+BOOK XVI
+
+Against Intestine Strife--Good and Bad Friendships
+
+
+The Chief of the Ki family was about to make an onslaught upon the
+Chuen-yu domain.
+
+Yen Yu and Tsz-lu in an interview with Confucius told him, "The Ki is
+about to have an affair with Chuen-yu."
+
+"Yen," said Confucius, "does not the fault lie with you? The Chief of
+Chuen-yu in times past was appointed lord of the East Mung (mountain);
+besides, he dwells within the confines of your own State, and is an
+official of the State-worship; how can you think of making an onslaught
+upon him?"
+
+"It is the wish of our Chief," said Yen Yu, "not the wish of either of
+us ministers."
+
+Confucius said, "Yen, there is a sentence of Cháu Jin which runs thus:
+'Having made manifest their powers and taken their place in the official
+list, when they find themselves incompetent they resign; if they cannot
+be firm when danger threatens the government, nor lend support when it
+is reeling, of what use then shall they be as Assistants?'--Besides, you
+are wrong in what you said. When a rhinoceros or tiger breaks out of its
+cage--when a jewel or tortoise-shell ornament is damaged in its
+casket--whose fault is it?"
+
+"But," said Yen Yu, "so far as Chuen-yu is concerned, it is now
+fortified, and it is close to Pi; and if he does not now take it, in
+another generation it will certainly be a trouble to his descendants."
+
+"Yen!" exclaimed Confucius, "it is a painful thing to a superior man to
+have to desist from saying, 'My wish is so-and-so,' and to be obliged to
+make apologies. For my part, I have learnt this--that rulers of States
+and heads of Houses are not greatly concerned about their small
+following, but about the want of equilibrium in it--that they do not
+concern themselves about their becoming poor, but about the best means
+of living quietly and contentedly; for where equilibrium is preserved
+there will be no poverty, where there is harmony their following will
+not be small, and where there is quiet contentment there will be no
+decline nor fall. Now if that be the case, it follows that if men in
+outlying districts are not submissive, then a reform in education and
+morals will bring them to; and when they have been so won, then will you
+render them quiet and contented. At the present time you two are
+Assistants of your Chief; the people in the outlying districts are not
+submissive, and cannot be brought round. Your dominion is divided,
+prostrate, dispersed, cleft in pieces, and you as its guardians are
+powerless. And plans are being made for taking up arms against those who
+dwell within your own State. I am apprehensive that the sorrow of the Ki
+family is not to lie in Chuen-yu, but in those within their own screen."
+
+"When the empire is well-ordered," said Confucius, "it is from the
+emperor that edicts regarding ceremonial, music, and expeditions to
+quell rebellion go forth. When it is being ill governed, such edicts
+emanate from the feudal lords; and when the latter is the case, it will
+be strange if in ten generations there is not a collapse. If they
+emanate merely from the high officials, it will be strange if the
+collapse do not come in five generations. When the State-edicts are in
+the hands of the subsidiary ministers, it will be strange if in three
+generations there is no collapse.
+
+"When the empire is well-ordered, government is not left in the hands of
+high officials.
+
+"When the empire is well-ordered, the common people will cease to
+discuss public matters."
+
+"For five generations," he said, "the revenue has departed from the
+ducal household. Four generations ago the government fell into the hands
+of the high officials. Hence, alas! the straitened means of the
+descendants of the three Hwan families."
+
+"There are," said he, "three kinds of friendships which are profitable,
+and three which are detrimental. To make friends with the upright, with
+the trustworthy, with the experienced, is to gain benefit; to make
+friends with the subtly perverse, with the artfully pliant, with the
+subtle in speech, is detrimental."
+
+Again, "There are three kinds of pleasure which are profitable, and
+three which are detrimental. To take pleasure in going regularly through
+the various branches of Ceremonial and Music, in speaking of others'
+goodness, in having many worthy wise friends, is profitable. To take
+pleasure in wild bold pleasures, in idling carelessly about, in the too
+jovial accompaniments of feasting, is detrimental."
+
+Again, "Three errors there be, into which they who wait upon their
+superior may fall:--(1) to speak before the opportunity comes to them to
+speak, which I call heedless haste; (2) refraining from speaking when
+the opportunity has come, which I call concealment; and (3) speaking,
+regardless of the mood he is in, which I call blindness."
+
+Again, "Three things a superior should guard against:--(1) against the
+lusts of the flesh in his earlier years while the vital powers are not
+fully developed and fixed; (2) against the spirit of combativeness when
+he has come to the age of robust manhood and when the vital powers are
+matured and strong, and (3) against ambitiousness when old age has come
+on and the vital powers have become weak and decayed."
+
+"Three things also such a man greatly reveres:--(1) the ordinances of
+Heaven, (2) great men, (3) words of sages. The inferior man knows not
+the ordinances of Heaven and therefore reveres them not, is unduly
+familiar in the presence of great men, and scoffs at the words of
+sages."
+
+"They whose knowledge comes by birth are of all men the first in
+understanding; they to whom it comes by study are next; men of poor
+intellectual capacity, who yet study, may be added as a yet inferior
+class; and lowest of all are they who are poor in intellect and never
+learn."
+
+"Nine things there are of which the superior man should be mindful:--to
+be clear in vision, quick in hearing, genial in expression, respectful
+in demeanor, true in word, serious in duty, inquiring in doubt, firmly
+self-controlled in anger, just and fair when the way to success opens
+out before him."
+
+"Some have spoken of 'looking upon goodness as upon something beyond
+their reach,' and of 'looking upon evil as like plunging one's hands
+into scalding liquid';--I have seen the men, I have heard the sayings.
+
+"Some, again, have talked of 'living in seclusion to work out their
+designs,' and of 'exercising themselves in righteous living in order to
+render their principles the more effective';--I have heard the sayings,
+I have not seen the men."
+
+"Duke King of Ts'i had his thousand teams of four, yet on the day of his
+death the people had nothing to say of his goodness. Peh-I and Shuh-Ts'i
+starved at the foot of Shau-yang, and the people make mention of them to
+this day.
+
+  'E'en if not wealth thine object be,
+  'Tis all the same, thou'rt changed to me.'
+
+"Is not this apropos in such cases?"
+
+Tsz-k'in asked of Pih-yu, "Have you heard anything else peculiar from
+your father?"
+
+"Not yet," said he. "Once, though, he was standing alone when I was
+hurrying past him over the vestibule, and he said, 'Are you studying the
+Odes?' 'Not yet,' I replied. 'If you do not learn the Odes,' said he,
+'you will not have the wherewithal for conversing,' I turned away and
+studied the Odes. Another day, when he was again standing alone and I
+was hurrying past across the vestibule, he said to me, 'Are you learning
+the Rules of Propriety?' 'Not yet,' I replied. 'If you have not studied
+the Rules, you have nothing to stand upon,' said he. I turned away and
+studied the Rules.--These two things I have heard from him."
+
+Tsz-k'in turned away, and in great glee exclaimed, "I asked one thing,
+and have got three. I have learnt something about the Odes, and about
+the Rules, and moreover I have learnt how the superior man will turn
+away his own son."
+
+The wife of the ruler of a State is called by her husband "My helpmeet."
+She speaks of herself as "Your little handmaiden." The people of that
+State call her "The prince's helpmeet," but addressing persons of
+another State they speak of her as "Our little princess." When persons
+of another State name her they say also "Your prince's helpmeet."
+
+
+
+BOOK XVII
+
+The Master Induced to Take Office--Nature and Habit
+
+
+Yang Ho was desirous of having an interview with Confucius, but on the
+latter's failing to go and see him, he sent a present of a pig to his
+house. Confucius went to return his acknowledgments for it at a time
+when he was not at home. They met, however, on the way.
+
+He said to Confucius, "Come, I want a word with you. Can that man be
+said to have good-will towards his fellow-men who hugs and hides his own
+precious gifts and allows his country to go on in blind error?"
+
+"He cannot," was the reply.
+
+"And can he be said to be wise who, with a liking for taking part in the
+public service, is constantly letting slip his opportunities?"
+
+"He cannot," was the reply again.
+
+"And the days and months are passing; and the years do not wait for us."
+
+"True," said Confucius; "I will take office."
+
+It was a remark of the Master that while "by nature we approximate
+towards each other, by experience we go far asunder."
+
+Again, "Only the supremely wise and the most deeply ignorant do not
+alter."
+
+The Master once, on his arrival at Wu-shing, heard the sound of stringed
+instruments and singing. His face beamed with pleasure, and he said
+laughingly, "To kill a cock--why use an ox-knife?"
+
+Tsz-yu, the governor, replied, "In former days, sir, I heard you say,
+'Let the superior man learn right principles, and he will be loving to
+other men; let the ordinary person learn right principles, and he will
+be easily managed.'"
+
+The Master (turning to his disciples) said, "Sirs, what he says is
+right: what I said just now was only in play."
+
+Having received an invitation from Kung-shan Fuh-jau, who was in revolt
+against the government and was holding to his district of Pi, the Master
+showed an inclination to go.
+
+Tsz-lu was averse to this, and said, "You can never go, that is certain;
+how should you feel you must go to that person?"
+
+"Well," said the Master, "he who has invited me must surely not have
+done so without a sufficient reason! And if it should happen that my
+services were enlisted, I might create for him another East Chow--don't
+you think so?"
+
+Tsz-chang asked Confucius about the virtue of philanthropy. His answer
+was, "It is the being able to put in practice five qualities, in any
+place under the sun."
+
+"May I ask, please, what these are?" said the disciple.
+
+"They are," he said, "dignity, indulgence, faithfulness, earnestness,
+kindness. If you show dignity you will not be mocked; if you are
+indulgent you will win the multitude; if faithful, men will place their
+trust in you; if earnest, you will do something meritorious; and if
+kind, you will be enabled to avail yourself amply of men's services."
+
+Pih Hih sent the Master an invitation, and he showed an inclination to
+go.
+
+Tsz-lu (seeing this) said to him, "In former days, sir, I have heard you
+say, 'A superior man will not enter the society of one who does not that
+which is good in matters concerning himself'; and this man is in revolt,
+with Chung-man in his possession; if you go to him, how will the case
+stand?"
+
+"Yes," said the Master, "those are indeed my words; but is it not said,
+'What is hard may be rubbed without being made thin,' and 'White may be
+stained without being made black'?--I am surely not a gourd! How am I to
+be strung up like that kind of thing--and live without means?"
+
+"Tsz-lu," said the Master, "you have heard of the six words with their
+six obfuscations?"
+
+"No," said he, "not so far."
+
+"Sit down, and I will tell you them. They are these six virtues, cared
+for without care for any study about them:--philanthropy, wisdom,
+faithfulness, straightforwardness, courage, firmness. And the six
+obfuscations resulting from not liking to learn about them are,
+respectively, these:--fatuity, mental dissipation, mischievousness,
+perversity, insubordination, impetuosity."
+
+"My children," said he once, "why does no one of you study the
+Odes?--They are adapted to rouse the mind, to assist observation, to
+make people sociable, to arouse virtuous indignation. They speak of
+duties near and far--the duty of ministering to a parent, the duty of
+serving one's prince; and it is from them that one becomes conversant
+with the names of many birds, and beasts, and plants, and trees."
+
+To his son Pih-yu he said, "Study you the Odes of Chow and the South,
+and those of Shau and the South. The man who studies not these is, I
+should say, somewhat in the position of one who stands facing a wall!"
+
+"'Etiquette demands it.' 'Etiquette demands it,' so people plead," said
+he; "but do not these hankerings after jewels and silks indeed demand
+it? Or it is, 'The study of Music requires it'--'Music requires it'; but
+do not these predilections for bells and drums require it?"
+
+Again, "They who assume an outward appearance of severity, being
+inwardly weak, may be likened to low common men; nay, are they not
+somewhat like thieves that break through walls and steal?"
+
+Again, "The plebeian kind of respect for piety is the very pest of
+virtue."
+
+Again, "Listening on the road, and repeating in the lane--this is
+abandonment of virtue."
+
+"Ah, the low-minded creatures!" he exclaimed. "How is it possible indeed
+to serve one's prince in their company? Before they have got what they
+wanted they are all anxiety to get it, and after they have got it they
+are all anxiety lest they should lose it; and while they are thus full
+of concern lest they should lose it, there is no length to which they
+will not go."
+
+Again, "In olden times people had three moral infirmities; which, it may
+be, are now unknown. Ambitiousness in those olden days showed itself in
+momentary outburst; the ambitiousness of to-day runs riot. Austerity in
+those days had its sharp angles; in these it is irritable and perverse.
+Feebleness of intellect then was at least straightforward; in our day it
+is never aught but deceitful."
+
+Again, "Rarely do we find mutual good feeling where there is fine speech
+and studied mien."
+
+Again, "To me it is abhorrent that purple color should be made to
+detract from that of vermilion. Also that the Odes of Ch'ing should be
+allowed to introduce discord in connection with the music of the Festal
+Songs and Hymns. Also that sharp-whetted tongues should be permitted to
+subvert governments."
+
+Once said he, "Would that I could dispense with speech!"
+
+"Sir," said Tsz-kung, "if you were never to speak, what should your
+pupils have to hand down from you?"
+
+"Does Heaven ever speak?" said the Master. "The four seasons come and
+go, and all creatures live and grow. Does Heaven indeed speak?"
+
+Once Ju Pi desired an interview with Confucius, from which the latter
+excused himself on the score of ill-health; but while the attendant was
+passing out through the doorway with the message he took his lute and
+sang, in such a way as to let him hear him.
+
+Tsai Wo questioned him respecting the three years' mourning, saying that
+one full twelve-month was a long time--that, if gentlemen were for three
+years to cease from observing rules of propriety, propriety must
+certainly suffer, and that if for three years they neglected music,
+music must certainly die out--and that seeing nature has taught us that
+when the old year's grain is finished the new has sprung up for
+us--seeing also that all the changes[32] in procuring fire by friction
+have been gone through in the four seasons--surely a twelve-month might
+suffice.
+
+The Master asked him, "Would it be a satisfaction to you--that returning
+to better food, that putting on of fine clothes?"
+
+"It would," said he.
+
+"Then if you can be satisfied in so doing, do so. But to a gentleman,
+who is in mourning for a parent, the choicest food will not be
+palatable, nor will the listening to music be pleasant, nor will
+comforts of home make him happy in mind. Hence he does not do as you
+suggest. But if you are now happy in your mind, then do so."
+
+Tsai Wo went out. And the Master went on to say, "It is want of human
+feeling in this man. After a child has lived three years it then breaks
+away from the tender nursing of its parents. And this three years'
+mourning is the customary mourning prevalent all over the empire. Can
+this man have enjoyed the three years of loving care from his parents?"
+
+"Ah, it is difficult," said he, "to know what to make of those who are
+all day long cramming themselves with food and are without anything to
+apply their minds to! Are there no dice and chess players? Better,
+perhaps, join in that pursuit than do nothing at all!"
+
+"Does a gentleman," asked Tsz-lu, "make much account of bravery?"
+
+"Righteousness he counts higher," said the Master. "A gentleman who is
+brave without being just may become turbulent; while a common person who
+is brave and not just may end in becoming a highwayman."
+
+Tsz-kung asked, "I suppose a gentleman will have his aversions as well
+as his likings?"
+
+"Yes," replied the Master, "he will dislike those who talk much about
+other people's ill-deeds. He will dislike those who, when occupying
+inferior places, utter defamatory words against their superiors. He will
+dislike those who, though they may be brave, have no regard for
+propriety. And he will dislike those hastily decisive and venturesome
+spirits who are nevertheless so hampered by limited intellect."
+
+"And you, too, Tsz-kung," he continued, "have your aversions, have you
+not?"
+
+"I dislike," said he, "those plagiarists who wish to pass for wise
+persons. I dislike those people who wish their lack of humility to be
+taken for bravery. I dislike also those divulgers of secrets who think
+to be accounted straightforward."
+
+"Of all others," said the Master, "women-servants and men-servants are
+the most difficult people to have the care of. Approach them in a
+familiar manner, and they take liberties; keep them at a distance, and
+they grumble."
+
+Again, "When a man meets with odium at forty, he will do so to the end."
+
+
+[Footnote 32: Different woods were adopted for this purpose at the
+various seasons.]
+
+
+
+BOOK XVIII
+
+Good Men in Seclusion--Duke of Chow to His Son
+
+
+"In the reign of the last king of the Yin dynasty," Confucius I said,
+"there were three men of philanthropic spirit:--the viscount of Wei, who
+withdrew from him; the viscount of Ki, who became his bondsman; and
+Pi-kan, who reproved him and suffered death."
+
+Hwúi of Liu-hiá, who filled the office of Chief Criminal Judge, was
+thrice dismissed. A person remarked to him, "Can you not yet bear to
+withdraw?" He replied, "If I act in a straightforward way in serving
+men, whither in these days should I go, where I should not be thrice
+dismissed? Were I to adopt crooked ways in their service, why need I
+leave the land where my parents dwell?"
+
+Duke King of Ts'i remarked respecting his attitude towards Confucius,
+"If he is to be treated like the Chief of the Ki family, I cannot do it.
+I should treat him as somewhere between the Ki and Mang Chiefs.--I am
+old," he added, "and not competent to avail myself of him."
+
+Confucius, hearing of this, went away.
+
+The Ts'i officials presented to the Court of Lu a number of female
+musicians. Ki Hwan accepted them, and for three days no Court was held.
+
+Confucius went away.
+
+Tsieh-yu, the madman [33] of Ts'u, was once passing Confucius, singing
+as he went along. He sang--
+
+  "Ha, the phoenix! Ha, the phoenix!
+  How is Virtue lying prone!
+  Vain to chide for what is o'er,
+  Plan to meet what's yet in store.
+  Let alone! Let alone!
+  Risky now to serve a throne."
+
+Confucius alighted, wishing to enter into conversation with him; but the
+man hurried along and left him, and he was therefore unable to get a
+word with him.
+
+Ch'ang-tsü and Kieh-nih [34] were working together on some ploughed
+land. Confucius was passing by them, and sent Tsz-lu to ask where the
+ford was.
+
+Ch'ang-tsü said, "Who is the person driving the carriage?"
+
+"Confucius," answered Tsz-lu.
+
+"He of Lu?" he asked.
+
+"The same," said Tsz-lu.
+
+"He knows then where the ford is," said he.
+
+Tsz-lu then put his question to Kieh-nih; and the latter asked, "Who are
+you?"
+
+Tsz-lu gave his name.
+
+"You are a follower of Confucius of Lu, are you not?"
+
+"You are right," he answered.
+
+"Ah, as these waters rise and overflow their bounds," said he, "'tis so
+with all throughout the empire; and who is he that can alter the state
+of things? And you are a follower of a learned man who withdraws from
+his chief; had you not better be a follower of such as have forsaken the
+world?" And he went on with his harrowing, without stopping.
+
+Tsz-lu went and informed his Master of all this. He was deeply touched,
+and said, "One cannot herd on equal terms with beasts and birds: if I am
+not to live among these human folk, then with whom else should I live?
+Only when the empire is well ordered shall I cease to take part in the
+work of reformation."
+
+Tsz-lu was following the Master, but had dropped behind on the way, when
+he encountered an old man with a weed-basket slung on a staff over his
+shoulder. Tsz-lu inquired of him, "Have you seen my Master, sir?" Said
+the old man, "Who is your master?--you who never employ your four limbs
+in laborious work; you who do not know one from another of the five
+sorts of grain!" And he stuck his staff in the ground, and began his
+weeding.
+
+Tsz-lu brought his hands together on his breast and stood still.
+
+The old man kept Tsz-lu and lodged him for the night, killed a fowl and
+prepared some millet, entertained him, and brought his two sons out to
+see him.
+
+On the morrow Tsz-lu went on his way, and told all this to the Master,
+who said, "He is a recluse," and sent Tsz-lu back to see him again. But
+by the time he got there he was gone.
+
+Tsz-lu remarked upon this, "It is not right he should evade official
+duties. If he cannot allow any neglect of the terms on which elders and
+juniors should live together, how is it that he neglects to conform to
+what is proper as between prince and public servant? He wishes for
+himself personally a pure life, yet creates disorder in that more
+important relationship. When a gentleman undertakes public work, he will
+carry out the duties proper to it; and he knows beforehand that right
+principles may not win their way."
+
+Among those who have retired from public life have been Peh-I and
+Shuh-Ts'i, Yu-chung, I-yih, Chu-chang, Hwúi of Liuhia, and Sháu-lien.
+
+"Of these," said the Master, "Peh-I and Shuh-Ts'i may be characterized,
+I should say, as men who never declined from their high resolve nor
+soiled themselves by aught of disgrace.
+
+"Of Hwúi of Liu-hiá and Sháu-lien, if one may say that they did decline
+from high resolve, and that they did bring disgrace upon themselves, yet
+their words were consonant with established principles, and their action
+consonant with men's thoughts and wishes; and this is all that may be
+said of them.
+
+"Of Yu-chung and I-yih, if it be said that when they retired into
+privacy they let loose their tongues, yet in their aim at personal
+purity of life they succeeded, and their defection was also successful
+in its influence.
+
+"My own rule is different from any adopted by these: I will take no
+liberties, I will have no curtailing of my liberty."
+
+The chief music-master went off to Ts'i. Kan, the conductor of the music
+at the second repast, went over to Ts'u. Liáu, conductor at the third
+repast, went over to Ts'ai. And Kiueh, who conducted at the fourth, went
+to Ts'in.
+
+Fang-shuh, the drummer, withdrew into the neighborhood of the Ho. Wu the
+tambourer went to the Han. And Yang the junior music-master, and Siang
+who played on the musical stone, went to the sea-coast.
+
+Anciently the Duke of Chow, addressing his son the Duke of Lu, said, "A
+good man in high place is not indifferent about the members of his own
+family, and does not give occasion to the chief ministers to complain
+that they are not employed; nor without great cause will he set aside
+old friendships; nor does he seek for full equipment for every kind of
+service in any single man."
+
+There were once eight officials during this Chow dynasty, who were four
+pairs of twins, all brothers--the eldest pair Tab and Kwoh, the next Tub
+and Hwuh, the third Yé and Hiá, the youngest Sui and Kwa.
+
+
+[Footnote 33: He only pretended to be mad, in order to escape being
+employed in the public service.]
+
+[Footnote 34: Two worthies who had abandoned public life, owing to the
+state of the times.]
+
+
+
+BOOK XIX
+
+Teachings of Various Chief Disciples
+
+
+"The learned official," said Tsz-chang, "who when he sees danger ahead
+will risk his very life, who when he sees a chance of success is mindful
+of what is just and proper, who in his religious acts is mindful of the
+duty of reverence, and when in mourning thinks of his loss, is indeed a
+fit and proper person for his place."
+
+Again he said, "If a person hold to virtue but never advance in it, and
+if he have faith in right principles and do not build himself up in
+them, how can he be regarded either as having such, or as being without
+them?"
+
+Tsz-hiá's disciples asked Tsz-chang his views about intercourse with
+others. "What says your Master?" he rejoined. "He says," they replied,
+"'Associate with those who are qualified, and repel from you such as are
+not,'" Tsz-chang then said, "That is different from what I have learnt.
+A superior man esteems the worthy and wise, and bears with all. He makes
+much of the good and capable, and pities the incapable. Am I eminently
+worthy and wise?--who is there then among men whom I will not bear with?
+Am I not worthy and wise?--others will be minded to repel me: I have
+nothing to do with repelling them."
+
+Sayings of Tsz-hiá:--
+
+"Even in inferior pursuits there must be something worthy of
+contemplation, but if carried to an extreme there is danger of
+fanaticism; hence the superior man does not engage in them.
+
+"The student who daily recognizes how much he yet lacks, and as the
+months pass forgets not what he has succeeded in learning, may
+undoubtedly be called a lover of learning.
+
+"Wide research and steadfast purpose, eager questioning and close
+reflection--all this tends to humanize a man.
+
+"As workmen spend their time in their workshops for the perfecting of
+their work, so superior men apply their minds to study in order to make
+themselves thoroughly conversant with their subjects.
+
+"When an inferior man does a wrong thing, he is sure to gloss it over.
+
+"The superior man is seen in three different aspects:--look at him from
+a distance, he is imposing in appearance; approach him, he is gentle and
+warm-hearted; hear him speak, he is acute and strict.
+
+"Let such a man have the people's confidence, and he will get much work
+out of them; so long, however, as he does not possess their confidence
+they will regard him as grinding them down.
+
+"When confidence is reposed in him, he may then with impunity administer
+reproof; so long as it is not, he will be regarded as a detractor.
+
+"Where there is no over-stepping of barriers in the practice of the
+higher virtues, there may be freedom to pass in and out in the practice
+of the lower ones."
+
+Tsz-yu had said, "The pupils in the school of Tsz-hiá are good enough at
+such things as sprinkling and scrubbing floors, answering calls and
+replying to questions from superiors, and advancing and retiring to and
+from such; but these things are only offshoots--as to the root of things
+they are nowhere. What is the use of all that?"
+
+When this came to the ears of Tsz-hiá, he said, "Ah! there he is
+mistaken. What does a master, in his methods of teaching, consider first
+in his precepts? And what does he account next, as that about which he
+may be indifferent? It is like as in the study of plants--classification
+by _differentiae_. How may a master play fast and loose in his methods
+of instruction? Would they not indeed be sages, who could take in at
+once the first principles and the final developments of things?"
+
+
+Further observations of Tsz-hiá:--
+
+"In the public service devote what energy and time remain to study.
+After study devote what energy and time remain to the public service.
+
+"As to the duties of mourning, let them cease when the grief is past.
+
+"My friend Tsz-chang, although he has the ability to tackle hard things,
+has not yet the virtue of philanthropy."
+
+The learned Tsang observed, "How loftily Tsz-chang bears himself!
+Difficult indeed along with him to practise philanthropy!"
+
+Again he said, "I have heard this said by the Master, that 'though men
+may not exert themselves to the utmost in other duties, yet surely in
+the duty of mourning for their parents they will do so!'"
+
+Again, "This also I have heard said by the Master: 'The filial piety of
+Mang Chwang in other respects might be equalled, but as manifested in
+his making no changes among his father's ministers, nor in his father's
+mode of government--that aspect of it could not easily be equalled.'"
+
+Yang Fu, having been made senior Criminal Judge by the Chief of the Mang
+clan, consulted with the learned Tsang. The latter advised him as
+follows: "For a long time the Chiefs have failed in their government,
+and the people have become unsettled. When you arrive at the facts of
+their cases, do not rejoice at your success in that, but rather be sorry
+for them, and have pity upon them."
+
+Tsz-kung once observed, "We speak of 'the iniquity of Cháu'--but 'twas
+not so great as this. And so it is that the superior man is averse from
+settling in this sink, into which everything runs that is foul in the
+empire."
+
+Again he said, "Faults in a superior man are like eclipses of the sun or
+moon: when he is guilty of a trespass men all see it; and when he is
+himself again, all look up to him."
+
+Kung-sun Ch'an of Wei inquired of Tsz-kung how Confucius acquired his
+learning.
+
+Tsz-kung replied, "The teachings of Wan and Wu have not yet fallen to
+the ground. They exist in men. Worthy and wise men have the more
+important of these stored up in their minds; and others, who are not
+such, store up the less important of them; and as no one is thus without
+the teachings of Wan and Wu, how should our Master not have learned? And
+moreover what permanent preceptor could he have?"
+
+Shuh-sun Wu-shuh, addressing the high officials at the Court, remarked
+that Tsz-kung was a greater worthy than Confucius.
+
+Tsz-fuh King-pih went and informed Tsz-kung of this remark.
+
+Tsz-kung said, "Take by way of comparison the walls outside our houses.
+My wall is shoulder-high, and you may look over it and see what the
+house and its contents are worth. My Master's wall is tens of feet high,
+and unless you should effect an entrance by the door, you would fail to
+behold the beauty of the ancestral hall and the rich array of all its
+officers. And they who effect an entrance by the door, methinks, are
+few! Was it not, however, just like him--that remark of the Chief?"
+
+Shuh-sun Wu-shuh had been casting a slur on the character of Confucius.
+
+"No use doing that," said Tsz-kung; "he is irreproachable. The wisdom
+and worth of other men are little hills and mounds of earth:
+traversible. He is the sun, or the moon, impossible to reach and pass.
+And what harm, I ask, can a man do to the sun or the moon, by wishing to
+intercept himself from either? It all shows that he knows not how to
+gauge capacity."
+
+Tsz-k'in, addressing Tsz-kung, said, "You depreciate yourself. Confucius
+is surely not a greater worthy than yourself."
+
+Tsz-kung replied, "In the use of words one ought never to be
+incautious; because a gentleman for one single utterance of his is apt
+to be considered a wise man, and for a single utterance may be accounted
+unwise. No more might one think of attaining to the Master's perfections
+than think of going upstairs to Heaven! Were it ever his fortune to be
+at the head of the government of a country, then that which is spoken of
+as 'establishing the country' would be establishment indeed; he would be
+its guide and it would follow him, he would tranquillize it and it would
+render its willing homage: he would give forward impulses to it to which
+it would harmoniously respond. In his life he would be its glory, at his
+death there would be great lamentation. How indeed could such as he be
+equalled?"
+
+
+
+BOOK XX
+
+Extracts from the Book of History
+
+
+The Emperor Yau said to Shun, "Ah, upon you, upon your person, lies the
+Heaven-appointed order of succession! Faithfully hold to it, without any
+deflection; for if within the four seas necessity and want befall the
+people, your own revenue will forever come to an end."
+
+Shun also used the same language in handing down the appointment to Yu.
+
+The Emperor T'ang in his prayer, said, "I, the child Li, presume to
+avail me of an ox of dusky hue, and presume to manifestly announce to
+Thee, O God, the most high and Sovereign Potentate, that to the
+transgressor I dare not grant forgiveness, nor yet keep in abeyance Thy
+ministers. Judgment rests in Thine heart, O God. Should we ourself
+transgress, may the guilt not be visited everywhere upon all. Should the
+people all transgress, be the guilt upon ourself!"
+
+Chow possessed great gifts, by which the able and good were richly
+endowed.
+
+"Although," said King Wu, "he is surrounded by his near relatives, they
+are not to be compared with men of humane spirit. The people are
+suffering wrongs, and the remedy rests with me--the one man."
+
+After Wu had given diligent attention to the various weights and
+measures, examined the laws and regulations, and restored the degraded
+officials, good government everywhere ensued.
+
+He caused ruined States to flourish again, reinstated intercepted heirs,
+and promoted to office men who had gone into retirement; and the hearts
+of the people throughout the empire drew towards him.
+
+Among matters of prime consideration with him were these--food for the
+people, the duty of mourning, and sacrificial offerings to the departed.
+
+He was liberal and large-hearted, and so won all hearts; true, and so
+was trusted by the people; energetic, and thus became a man of great
+achievements; just in his rule, and all were well content.
+
+Tsz-chang in a conversation with Confucius asked, "What say you is
+essential for the proper conduct of government?"
+
+The Master replied, "Let the ruler hold in high estimation the five
+excellences, and eschew the four evils; then may he conduct his
+government properly."
+
+"And what call you the five excellences?" he was asked.
+
+"They are," he said, "Bounty without extravagance; burdening without
+exciting discontent; desire without covetousness; dignity without
+haughtiness; show of majesty without fierceness."
+
+"What mean you," asked Tsz-chang, "by bounty without extravagance?"
+
+"Is it not this," he replied--"to make that which is of benefit to the
+people still more beneficial? When he selects for them such labors as it
+is possible for them to do, and exacts them, who will then complain? So
+when his desire is the virtue of humaneness, and he attains it, how
+shall he then be covetous? And if--whether he have to do with few or
+with many, with small or with great--he do not venture ever to be
+careless, is not this also to have dignity without haughtiness? And
+if--when properly vested in robe and cap, and showing dignity in his
+every look--his appearance be so imposing that the people look up to and
+stand in awe of him, is not this moreover to show majesty without
+fierceness?"
+
+"What, then, do you call the four evils?" said Tsz-chang.
+
+The answer here was, "Omitting to instruct the people and then
+inflicting capital punishment on them--which means cruel tyranny.
+Omitting to give them warning and yet looking for perfection in
+them--which means oppression. Being slow and late in issuing
+requisitions, and exacting strict punctuality in the returns--which
+means robbery. And likewise, in intercourse with men, to expend and to
+receive in a stingy manner--which is to act the part of a mere
+commissioner."
+
+"None can be a superior man," said the Master, "who does not recognize
+the decrees of Heaven.
+
+"None can have stability in him without a knowledge of the proprieties.
+
+"None can know a man without knowing his utterances."
+
+
+
+
+
+THE SAYINGS OF MENICUS
+
+[Translated into English by James Legge_]
+
+
+
+INTRODUCTION
+
+
+A hundred years after the time of Confucius the Chinese nation seemed to
+have fallen back into their original condition of lawlessness and
+oppression. The King's power and authority was laughed to scorn, the
+people were pillaged by the feudal nobility, and famine reigned in many
+districts. The foundations of truth and social order seemed to be
+overthrown. There were teachers of immorality abroad, who published the
+old Epicurean doctrine, "Let us eat and drink, for to-morrow we die."
+This teaching was accompanied by a spirit of cold-blooded egotism which
+extinguished every spark of Confucian altruism. Even the pretended
+disciples of Confucius confused the precepts of the Master, and by
+stripping them of their narrow significance rendered them nugatory. It
+was at this point that Mang-tsze, "Mang the philosopher," arose. He was
+sturdy in bodily frame, vigorous in mind, profound in political sagacity
+and utterly fearless in denouncing the errors of his countrymen. He had
+been brought up among the disciples of Confucius, in whose province he
+was born B.C. 372, but he was much more active and aggressive, less a
+Mystic than a fanatic, in comparison! with his Master. He resolved on
+active measures in stemming the tendency of his day. He did indeed
+surround himself with a school of disciples, but instead of making a
+series of desultory travels, teaching in remote places and along the
+high-road, he went to the heart of the evil. He presented himself like a
+second John the Baptist at the courts of kings and princes, and there
+boldly denounced vice and misrule. It was not difficult for a Chinese
+scholar and teacher to find access to the highest of the land. The
+Chinese believed in the divine right of learning, just as they believed
+in the divine right of kings. Mang employed every weapon of persuasion
+in trying to combat heresy and oppression; alternately ridiculing and
+reproving: now appealing in a burst of moral enthusiasm, and now
+denouncing in terms of cutting sarcasm the abuses which after all he
+failed to check. The last prince whom he successfully confronted was the
+Marquis of Lu, who turned him carelessly away. He accepted this as the
+Divine sentence of his failure, "That I have not found in this marquis,
+a ruler who would hearken to me is an intimation of heaven." Henceforth
+he lived in retirement until his ninety-seventh year; but from his
+apparent failure sprang a practical success. His written teachings are
+amongst the most lively and epigrammatic works of Chinese literature,
+have done much to keep alive amongst his countrymen the spirit of
+Confucianism, and even Western readers may drink wisdom from this spring
+of Oriental lore. The following selections from his sayings well exhibit
+the spirit of his system of philosophy and morality.
+
+ E.W.
+
+
+
+
+THE SAYINGS OF MENCIUS
+
+
+
+BOOK I
+
+KING HWUY OF LËANG
+
+
+Part I
+
+Mencius went to see King Hwuy of Lëang. [1] The king said, "Venerable
+Sir, since you have not counted it far to come here a distance of a
+thousand li, may I presume that you are likewise provided with counsels
+to profit my kingdom?" Mencius replied, "Why must your Majesty used that
+word 'profit'? What I am likewise provided with are counsels to
+benevolence and righteousness; and these are my only topics.
+
+"If your Majesty say, 'What is to be done to profit my kingdom?' the
+great officers will say, 'What is to be done to profit our families?'
+and the inferior officers and the common people will say, 'What is to be
+done to profit our persons?' Superiors and inferiors will try to take
+the profit the one from the other, and the kingdom will be endangered.
+In the kingdom of ten thousand chariots, the murderer of his ruler will
+be the chief of a family of a thousand chariots. In the State of a
+thousand chariots, the murderer of his ruler will be the chief of a
+family of a hundred chariots. To have a thousand in ten thousand, and a
+hundred in a thousand, cannot be regarded as not a large allowance; but
+if righteousness be put last and profit first, they will not be
+satisfied without snatching all.
+
+"There never was a man trained to benevolence who neglected his parents.
+There never was a man trained to righteousness who made his ruler an
+after consideration. Let your Majesty likewise make benevolence and
+righteousness your only themes--Why must you speak of profit?"
+
+When Mencius, another day, was seeing King Hwuy of Lëang, the King went
+and stood with him by a pond, and, looking round on the wild geese and
+deer, large and small, said, "Do wise and good princes also take
+pleasure in these things?" Mencius replied, "Being wise and good, they
+then have pleasure in these things. If they are not wise and good,
+though they have these things, they do not find pleasure." It is said in
+the 'Book of Poetry':--
+
+  'When he planned the commencement of the Marvellous tower,
+  He planned it, and defined it,
+  And the people in crowds undertook the work,
+  And in no time completed it.
+  When he planned the commencement, he said, "Be not in a hurry."
+  But the people came as if they were his children.
+  The king was in the Marvellous park,
+  Where the does were lying down--
+  The does so sleek and fat;
+  With the white birds glistening.
+  The king was by the Marvellous pond;--
+  How full was it of fishes leaping about!'
+
+King Wan used the strength of the people to make his tower and pond, and
+the people rejoiced to do the work, calling the tower 'the Marvellous
+Tower,' and the pond 'the Marvellous Pond,' and being glad that he had
+his deer, his fishes and turtles. The ancients caused their people to
+have pleasure as well as themselves, and therefore they could enjoy it.
+
+"In the Declaration of T'ang it is said, 'O Sun, when wilt thou expire?
+We will die together with thee.' The people wished for Këeh's death,
+though they should die with him. Although he had his tower, his pond,
+birds and animals, how could he have pleasure alone?"
+
+King Hwuy of Lëang said, "Small as my virtue is, in the government of my
+kingdom, I do indeed exert my mind to the utmost. If the year be bad
+inside the Ho, I remove as many of the people as I can to the east of
+it, and convey grain to the country inside. If the year be bad on the
+east of the river, I act on the same plan. On examining the governmental
+methods of the neighboring kingdoms, I do not find there is any ruler
+who exerts his mind as I do. And yet the people of the neighboring kings
+do not decrease, nor do my people increase--how is this?"
+
+Mencius replied, "Your Majesty loves war; allow me to take an
+illustration from war. The soldiers move forward at the sound of the
+drum; and when the edges of their weapons have been crossed, on one
+side, they throw away their buff coats, trail their weapons behind them,
+and run. Some run a hundred paces and then stop; some run fifty paces
+and stop. What would you think if these, because they had run but fifty
+paces, should laugh at those who ran a hundred paces?" The king said,
+"They cannot do so. They only did not run a hundred paces; but they also
+ran." Mencius said, "Since your Majesty knows this you have no ground to
+expect that your people will become more numerous than those of the
+neighboring kingdoms.
+
+"If the seasons of husbandry be not interfered with, the grain will be
+more than can be eaten. If close nets are not allowed to enter the pools
+and ponds, the fish and turtles will be more than can be consumed. If
+the axes and bills enter the hill-forests only at the proper times, the
+wood will be more than can be used. When the grain and fish and turtles
+are more than can be eaten, and there is more wood than can be used,
+this enables the people to nourish their living and do all offices for
+their dead, without any feeling against any. But this condition, in
+which the people nourish their living, and do all offices to their dead
+without having any feeling against any, is the first step in the Royal
+way.
+
+"Let mulberry trees be planted about the homesteads with their five
+acres, and persons of fifty years will be able to wear silk. In keeping
+fowls, pigs, dogs, and swine, let not their time of breeding be
+neglected, and persons of seventy years will be able to eat flesh. Let
+there not be taken away the time that is proper for the cultivation of
+the field allotment of a hundred acres, and the family of several mouths
+will not suffer from hunger. Let careful attention be paid to the
+teaching in the various schools, with repeated inculcation of the filial
+and fraternal duties, and gray-haired men will not be seen upon the
+roads, carrying burdens on their backs or on their heads. It has never
+been that the ruler of a State where these results were seen, persons of
+seventy wearing silk and eating flesh, and the black-haired people
+suffering neither from hunger nor cold, did not attain to the Royal
+dignity.
+
+"Your dogs and swine eat the food of men, and you do not know to store
+up of the abundance. There are people dying from famine on the roads,
+and you do not know to issue your stores for their relief. When men die,
+you say, 'It is not owing to me; it is owing to the year,' In what does
+this differ from stabbing a man and killing him, and then saying, 'It
+was not I; it was the weapon'? Let your Majesty cease to lay the blame
+on the year and instantly the people, all under the sky, will come to
+you."
+
+King Hwuy of Lëang said, "I wish quietly to receive your instructions."
+Mencius replied, "Is there any difference between killing a man with a
+stick and with a sword?" "There is no difference," was the answer.
+
+Mencius continued, "Is there any difference between doing it with a
+sword and with governmental measures?" "There is not," was the answer
+again.
+
+Mencius then said, "In your stalls there are fat beasts; in your stables
+there are fat horses. But your people have the look of hunger, and in
+the fields there are those who have died of famine. This is leading on
+beasts to devour men. Beasts devour one another, and men hate them for
+doing so. When he who is called the parent of the people conducts his
+government so as to be chargeable with leading on beasts to devour men,
+where is that parental relation to the people? Chung-ne said, 'Was he
+not without posterity who first made wooden images to bury with the
+dead?' So he said, because that man made the semblances of men and used
+them for that purpose; what shall be thought of him who causes his
+people to die of hunger?"
+
+King Hwuy of Lëang said, "There was not in the kingdom a stronger State
+than Ts'in, as you, venerable Sir, know. But since it descended to me,
+on the east we were defeated by Ts'e, and then my eldest son perished;
+on the west we lost seven hundred li of territory to Ts'in; and on the
+south we have sustained disgrace at the hands of Ts'oo. I have brought
+shame on my departed predecessors, and wish on their account to wipe it
+away once for all. What course is to be pursued to accomplish this?"
+
+Mencius replied, "With a territory only a hundred li square it has been
+possible to obtain the Royal dignity. If your Majesty will indeed
+dispense a benevolent government to the people, being sparing in the use
+of punishments and fines, and making the taxes and levies of produce
+light, so causing that the fields shall be ploughed deep, and the
+weeding well attended to, and that the able-bodied, during their days of
+leisure, shall cultivate their filial piety, fraternal duty,
+faithfulness, and truth, serving thereby, at home, their fathers and
+elder brothers, and, abroad, their elders and superiors, you will then
+have a people who can be employed with sticks which they have prepared
+to oppose the strong buff-coats and sharp weapons of the troops of Ts'in
+and Ts'oo.
+
+"The rulers of those States rob their people of their time, so that they
+cannot plough and weed their fields in order to support their parents.
+Parents suffer from cold and hunger; elder and younger brothers, wives
+and children, are separated and scattered abroad. Those rulers drive
+their people into pitfalls or into the water; and your Majesty will go
+to punish them. In such a case, who will oppose your Majesty? In
+accordance with this is the saying, 'The benevolent has no enemy!' I beg
+your Majesty not to doubt what I said."
+
+Mencius had an interview with King Sëang[2] of Lëang. When he came out
+he said to some persons, "When I looked at him from a distance, he did
+not appear like a ruler; when I drew near to him, I saw nothing
+venerable about him. Abruptly he asked me, 'How can the kingdom, all
+under the sky, be settled?' I replied, 'It will be settled by being
+united under one sway,'
+
+"'Who can so unite it?' he asked.
+
+"I replied, 'He who has no pleasure in killing men can so unite it.'
+
+"'Who can give it to him?' he asked.
+
+"I replied, 'All under heaven will give it to him. Does your Majesty
+know the way of the growing grain? During the seventh and eighth months,
+when drought prevails, the plants become dry. Then the clouds collect
+densely in the heavens, and send down torrents of rain, so that the grain
+erects itself as if by a shoot. When it does so, who can keep it back?
+Now among those who are shepherds of men throughout the kingdom, there
+is not one who does not find pleasure in killing men. If there were one
+who did not find pleasure in killing men, all the people under the sky
+would be looking towards him with outstretched necks. Such being indeed
+the case, the people would go to him as water flows downwards with a
+rush, which no one can repress."
+
+King Seuen of Ts'e asked, saying, "May I be informed by you of the
+transactions of Hwan of Ts'e and Wan of Ts'in?"
+
+Mencius replied, "There were none of the disciples of Chung-ne who spoke
+about the affairs of Hwan and Wan, and therefore they have not been
+transmitted to these after-ages; your servant has not heard of them. If
+you will have me speak, let it be about the principles of attaining to
+the Royal sway."
+
+The king said, "Of what kind must his virtue be who can attain to the
+Royal sway?" Mencius said, "If he loves and protects the people, it is
+impossible to prevent him from attaining it."
+
+The king said, "Is such an one as poor I competent to love and protect
+the people?" "Yes," was the reply. "From what do you know that I am
+competent to that?" "I have heard," said Mencius, "from Hoo Heih the
+following incident:--'The king,' said he, 'was sitting aloft in the
+hall, when some people appeared leading a bull past below it. The king
+saw it, and asked where the bull was going, and being answered that they
+were going to consecrate a bell with its blood, he said, "Let it go, I
+cannot bear its frightened appearance--as if it were an innocent person
+going to the place of death." They asked in reply whether, if they did
+so, they should omit the consecration of the bell, but the king said,
+"How can that be omitted? Change it for a sheep."' I do not know whether
+this incident occurred."
+
+"It did," said the king, and Mencius replied, "The heart seen in this is
+sufficient to carry you to the Royal sway. The people all supposed that
+your Majesty grudged the animal, but your servant knows surely that it
+was your Majesty's not being able to bear the sight of the creature's
+distress which made you do as you did."
+
+The king said, "You are right; and yet there really was an appearance of
+what the people imagined. But though Ts'e be narrow and small, how
+should I grudge a bull? Indeed it was because I could not bear its
+frightened appearance, as if it were an innocent person going to the
+place of death, that therefore I changed it for a sheep."
+
+Mencius said, "Let not your Majesty deem it strange that the people
+should think you grudged the animal. When you changed a large one for a
+small, how should they know the true reason? If you felt pained by its
+being led without any guilt to the place of death, what was there to
+choose between a bull and a sheep?" The king laughed and said, "What
+really was my mind in the matter? I did not grudge the value of the
+bull, and yet I changed it for a sheep! There was reason in the people's
+saying that I grudged the creature."
+
+Mencius said, "There is no harm in their saying so. It was an artifice
+of benevolence. You saw the bull, and had not seen the sheep. So is the
+superior man affected towards animals, that, having seen them alive, he
+cannot bear to see them die, and, having heard their dying cries, he
+cannot bear to eat their flesh. On this account he keeps away from his
+stalls and kitchen."
+
+The king was pleased and said, "The Ode says,
+
+  'What other men have in their minds,
+  I can measure by reflection,'
+
+This might be spoken of you, my Master. I indeed did the thing, but when
+I turned my thoughts inward and sought for it, I could not discover my
+own mind. When you, Master, spoke those words, the movements of
+compassion began to work in my mind. But how is it that this heart has
+in it what is equal to the attainment of the Royal sway?"
+
+Mencius said, "Suppose a man were to make this statement to your
+Majesty, 'My strength is sufficient to lift three thousand catties, but
+is not sufficient to lift one feather; my eyesight is sharp enough to
+examine the point of an autumn hair, but I do not see a wagon-load of
+fagots,' would your Majesty allow what he said?" "No," was the king's
+remark, and Mencius proceeded, "Now here is kindness sufficient to reach
+to animals, and yet no benefits are extended from it to the people--how
+is this? is an exception to be made here? The truth is, the feather's
+not being lifted is because the strength was not used; the wagon-load of
+firewood's not being seen is because the eyesight was not used; and the
+people's not being loved and protected is because the kindness is not
+used. Therefore your Majesty's not attaining to the Royal sway is
+because you do not do it, and not because you are not able to do it."
+
+The king asked, "How may the difference between him who does not do a
+thing and him who is not able to do it be graphically set forth?"
+Mencius replied, "In such a thing as taking the T'ae mountain under your
+arm, and leaping with it over the North Sea, if you say to people, 'I am
+not able to do it,' that is a real case of not being able. In such a
+matter as breaking off a branch from a tree at the order of a superior,
+if you say to people, 'I am not able to do it,' it is not a case of not
+being able to do it. And so your Majesty's not attaining to the Royal
+sway is not such a case as that of taking the T'ae mountain under your
+arm and leaping over the North Sea with it; but it is a case like that
+of breaking off a branch from a tree.
+
+"Treat with reverence due to age the elders in your own family, so that
+those in the families of others shall be similarly treated; treat with
+the kindness due to youth the young in your own family, so that those in
+the families of others shall be similarly treated--do this and the
+kingdom may be made to go round in your palm. It is said in the 'Book of
+Poetry,'
+
+  'His example acted on his wife,
+  Extended to his brethren,
+  And was felt by all the clans and States;'
+
+Telling us how King Wan simply took this kindly heart, and exercised it
+towards those parties. Therefore the carrying out of the feeling of
+kindness by a ruler will suffice for the love and protection of all
+within the four seas; and if he do not carry it out, he will not be able
+to protect his wife and children. The way in which the ancients came
+greatly to surpass other men was no other than this, that they carried
+out well what they did, so as to affect others. Now your kindness is
+sufficient to reach to animals, and yet no benefits are extended from it
+to the people. How is this? Is an exception to be made here?
+
+"By weighing we know what things are light, and what heavy. By measuring
+we know what things are long, and what short. All things are so dealt
+with, and the mind requires specially to be so. I beg your Majesty to
+measure it.--Your Majesty collects your equipments of war, endangers
+your soldiers and officers and excites the resentment of the various
+princes--do these things cause you pleasure in your mind?"
+
+The king said, "No. How should I derive pleasure from these things? My
+object in them is to seek for what I greatly desire."
+
+Mencius said, "May I hear from you what it is that your Majesty greatly
+desires?" The king laughed, and did not speak. Mencius resumed, "Are you
+led to desire it because you have not enough of rich and sweet food for
+your mouth? or because you have not enough of light and warm clothing
+for your body? or because you have not enough of beautifully colored
+objects to satisfy your eyes? or because there are not voices and sounds
+enough to fill your ears? or because you have not enough of attendants
+and favorites to stand before you and receive your orders? Your
+Majesty's various officers are sufficient to supply you with all these
+things. How can your Majesty have such a desire on account of them?"
+"No," said the king, "my desire is not on account of them." Mencius
+observed, "Then what your Majesty greatly desires can be known. You
+desire to enlarge your territories, to have Ts'in and Ts'oo coming to
+your court, to rule the Middle States, and to attract to you the
+barbarous tribes that surround them. But to do what you do in order to
+seek for what you desire is like climbing a tree to seek for fish."
+
+"Is it so bad as that?" said the king. "I apprehend it is worse," was
+the reply. "If you climb a tree to seek for fish, although you do not
+get the fish, you have no subsequent calamity. But if you do what you do
+in order to seek for what you desire, doing it even with all your heart,
+you will assuredly afterwards meet with calamities." The king said, "May
+I hear what they will be?" Mencius replied, "If the people of Tsow were
+fighting with the people of Ts'oo, which of them does your Majesty think
+would conquer?" "The people of Ts'oo would conquer," was the answer, and
+Mencius pursued, "So then, a small State cannot contend with a great,
+few cannot contend with many, nor can the weak contend with the strong.
+The territory within the seas would embrace nine divisions, each of a
+thousand li square. All Ts'e together is one of them. If with one part
+you try to subdue the other eight, what is the difference between that
+and Tsow's contending with Ts'oo? With the desire which you have, you
+must turn back to the proper course for its attainment.
+
+"Now, if your Majesty will institute a government whose action shall all
+be benevolent, this will cause all the officers in the kingdom to wish
+to stand in your Majesty's court, the farmers all to wish to plough in
+your Majesty's fields, the merchants, both travelling and stationary,
+all to wish to store their goods in your Majesty's market-places,
+travellers and visitors all to wish to travel on your Majesty's roads,
+and all under heaven who feel aggrieved by their rulers to wish to come
+and complain to your Majesty. When they are so bent, who will be able to
+keep them back?"
+
+The king said, "I am stupid and cannot advance to this. But I wish you,
+my Master, to assist my intentions. Teach me clearly, and although I am
+deficient in intelligence and vigor, I should like to try at least to
+institute such a government."
+
+Mencius replied, "They are only men of education, who, without a certain
+livelihood, are able to maintain a fixed heart. As to the people, if
+they have not a certain livelihood, they will be found not to have a
+fixed heart. And if they have not a fixed heart, there is nothing which
+they will not do in the way of self-abandonment, of moral deflection, of
+depravity, and of wild license. When they have thus been involved in
+crime, to follow them up and punish them, is to entrap the people. How
+can such a thing as entrapping the people be done under the rule of a
+benevolent man?"
+
+"Therefore, an intelligent ruler will regulate the livelihood of the
+people, so as to make sure that, above, they shall have sufficient
+wherewith to serve their parents, and below, sufficient wherewith to
+support their wives and children; that in good years they shall always
+be abundantly satisfied, and that in bad years they shall not be in
+danger of perishing. After this he may urge them, and they will proceed
+to what is good, for in this case the people will follow after that with
+readiness.
+
+"But now the livelihood of the people is so regulated, that, above, they
+have not sufficient wherewith to serve their parents, and, below, they
+have not sufficient wherewith to support their wives and children; even
+in good years their lives are always embittered, and in bad years they
+are in danger of perishing. In such circumstances their only object is
+to escape from death, and they are afraid they will not succeed in doing
+so--what leisure have they to cultivate propriety and righteousness?
+
+"If your Majesty wishes to carry out a benevolent government, why not
+turn back to what is the essential step to its attainment?
+
+"Let mulberry trees be planted about the homesteads with their five
+acres, and persons of fifty years will be able to wear silk. In keeping
+fowls, pigs, dogs, and swine, let not their times of breeding be
+neglected, and persons of seventy years will be able to eat flesh. Let
+there not be taken away the time that is proper for the cultivation of
+the field-allotment of a hundred acres, and the family of eight mouths
+will not suffer from hunger. Let careful attention be paid to the
+teaching in the various schools, with repeated inculcation of the filial
+and fraternal duties, and gray-haired men will not be seen upon the
+roads, carrying burdens on their backs or on their heads. It has never
+been that the ruler of a State, where these results were seen, the old
+wearing silk and eating flesh, and the black-haired people suffering
+neither from hunger nor cold, did not attain to the Royal dignity."
+
+[NOTE: _Books II, III, and IV are omitted_]
+
+
+[Footnote 1: The title of this book in Chinese is--"King Hwuy of Lëang;
+in chapters and sentences." Like the Books of the Confucian Analects,
+those of this work are headed by two or three words at or near the
+commencement of them. Each Book is divided into two parts. This
+arrangement was made by Chaou K'e, and to him are due also the divisions
+into chapters, and sentences, or paragraphs, containing, it may be, many
+sentences.]
+
+[Footnote 2: Sëang was the son of King Hwuy. The first year of his reign
+is supposed to be B.C. 317. Sëang's name was Hih. As a posthumous
+epithet, Sëang has various meanings: "Land-enlarger and Virtuous";
+"Successful in Arms." The interview here recorded seems to have taken
+place immediately after Hih's accession, and Mencius, it is said, was so
+disappointed by it that he soon after left the country.]
+
+
+
+
+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.
+
+
+
+
+THE SHI-KING
+
+
+
+_PART I--LESSONS FROM THE STATES_
+
+
+BOOK I
+
+THE ODES OF CHOW AND THE SOUTH
+
+
+~Celebrating the Virtue of King Wan's Bride~
+
+
+  Hark! from the islet in the stream the voice
+  Of the fish-hawks that o'er their nests rejoice!
+  From them our thoughts to that young lady go,
+  Modest and virtuous, loth herself to show.
+  Where could be found to share our prince's state,
+  So fair, so virtuous, and so fit a mate?
+
+  See how the duckweed's stalks, or short or long,
+  Sway left and right, as moves the current strong!
+  So hard it was for him the maid to find!
+  By day, by night, our prince with constant mind
+  Sought for her long, but all his search was vain.
+  Awake, asleep, he ever felt the pain
+  Of longing thought, as when on restless bed,
+  Tossing about, one turns his fevered head.
+
+  Here long, there short, afloat the duckweed lies;
+  But caught at last, we seize the longed-for prize.
+  The maiden modest, virtuous, coy, is found;
+  Strike every lute, and joyous welcome sound.
+  Ours now, the duckweed from the stream we bear,
+  And cook to use with other viands rare.
+  He has the maiden, modest, virtuous, bright;
+  Let bells and drums proclaim our great delight
+
+
+
+~Celebrating the Industry of King Wan's Queen~
+
+  Sweet was the scene. The spreading dolichos
+  Extended far, down to the valley's depths,
+  With leaves luxuriant. The orioles
+  Fluttered around, and on the bushy trees
+  In throngs collected--whence their pleasant notes
+  Resounded far in richest melody.
+
+  The spreading dolichos extended far,
+  Covering the valley's sides, down to its depths,
+  With leaves luxuriant and dense. I cut
+  It down, then boiled, and from the fibres spun
+  Of cloth, both fine and coarse, large store,
+  To wear, unwearied of such simple dress.
+
+  Now back to my old home, my parents dear
+  To see, I go. The matron I have told,
+  Who will announcement make. Meanwhile my clothes,
+  My private clothes I wash, and rinse my robes.
+  Which of them need be rinsed? and which need not?
+  My parents dear to visit, back I go.
+
+
+
+~In Praise of a Bride~
+
+  Graceful and young the peach-tree stands;
+    How rich its flowers, all gleaming bright!
+  This bride to her new home repairs;
+    Chamber and house she'll order right.
+
+  Graceful and young the peach-tree stands;
+    Large crops of fruit it soon will show.
+  This bride to her new home repairs;
+    Chamber and house her sway shall know.
+
+  Graceful and young the peach-tree stands,
+    Its foliage clustering green and full.
+  This bride to her new home repairs;
+    Her household will attest her rule.
+
+
+
+~Celebrating T'ae-Sze's Freedom from Jealousy~
+
+  In the South are the trees whose branches are bent,
+  And droop in such fashion that o'er their extent
+    All the dolichos' creepers fast cling.
+  See our princely lady, from whom we have got
+  Rejoicing that's endless! May her happy lot
+    And her honors repose ever bring!
+
+  In the South are the trees whose branches are bent,
+  And droop in such fashion that o'er their extent
+    All the dolichos' creepers are spread.
+  See our princely lady, from whom we have got
+  Rejoicing that's endless! Of her happy lot
+    And her honors the greatness ne'er fade!
+
+  In the South are the trees whose branches are bent,
+  And droop in such fashion that o'er their extent
+    All the dolichos' creepers entwine.
+  See our princely lady, from whom we have got
+  Rejoicing that's endless! May her happy lot
+    And her honors complete ever shine!
+
+
+
+~The Fruitfulness of the Locust~
+
+  Ye locusts, wingèd tribes,
+    Gather in concord fine;
+  Well your descendants may
+    In numerous bright hosts shine!
+
+  Ye locusts, wingèd tribes,
+    Your wings in flight resound;
+  Well your descendants may
+    In endless lines be found!
+
+  Ye locusts, wingèd tribes,
+    Together cluster strong;
+  Well your descendants may
+    In swarms forever throng!
+
+
+
+~Lamenting the Absence of a Cherished Friend~
+
+  Though small my basket, all my toil
+    Filled it with mouse-ears but in part.
+  I set it on the path, and sighed
+    For the dear master of my heart.
+
+  My steeds, o'er-tasked, their progress stayed,
+    When midway up that rocky height.
+  Give me a cup from that gilt vase--
+    When shall this longing end in sight?
+
+  To mount that lofty ridge I drove,
+    Until my steeds all changed their hue.
+  A cup from that rhinoceros's horn
+    May help my longing to subdue.
+
+  Striving to reach that flat-topped hill,
+    My steeds, worn out, relaxed their strain;
+  My driver also sank oppressed:--
+    I'll never see my lord again!
+
+
+
+~Celebrating the Goodness of the Descendants of King Wan~
+
+  As the feet of the _lin_, which avoid each living thing,
+  So our prince's noble sons no harm to men will bring.
+                   They are the _lin!_
+
+  As the front of the _lin_, never forward thrust in wrath,
+  So our prince's noble grandsons of love tread the path.
+                   They are the _lin!_
+
+  As the horn of the _lin_, flesh-tipped, no wound to give,
+  So our prince's noble kindred kindly with all live.
+                   They are the _lin!_
+
+[NOTE.--The "lin" is the female of "K'e"--a fabulous animal--the
+symbol of all goodness and benevolence; having the body of a
+deer, the tail of an ox, the hoofs of a horse, one horn, the scales of a
+fish, etc. Its feet do not tread on any living thing--not even on live
+grass; it does not butt with its forehead; and the end of its horn is
+covered with flesh--to show that, while able for war, it wills to have
+peace. The "lin" was supposed to appear inaugurating a golden age,
+but the poet finds a better auspice of that in the character of Wan's
+family and kindred.]
+
+
+
+~The Virtuous Manners of the Young Women~
+
+  High and compressed, the Southern trees
+    No shelter from the sun afford.
+  The girls free ramble by the Han,
+    But will not hear enticing word.
+  Like the broad Han are they,
+    Through which one cannot dive;
+  And like the Keang's long stream,
+    Wherewith no raft can strive.
+
+  Many the fagots bound and piled;
+    The thorns I'd hew still more to make.
+  As brides, those girls their new homes seek;
+    Their colts to feed I'd undertake.
+  Like the broad Han are they,
+    Through which one cannot dive;
+  And like the Keang's long stream,
+    Wherewith no raft can strive.
+
+  Many the fagots bound and piled;
+    The Southern-wood I'd cut for more.
+  As brides, those girls their new homes seek;
+    Food for their colts I'd bring large store.
+  Like the broad Han are they,
+    Through which one cannot dive;
+  And like the Keang's long stream,
+    Wherewith no raft can strive.
+
+
+
+~Praise of a Rabbit-Catcher~
+
+  Careful he sets his rabbit-nets all round;
+ _Chang-chang_ his blows upon the pegs resound.
+  Stalwart the man and bold! his bearing all
+  Shows he might be his prince's shield and wall.
+
+  Careful he is his rabbit-nets to place
+  Where many paths of rabbits' feet bear trace.
+  Stalwart the man and bold! 'tis plain to see
+  He to his prince companion good would be.
+
+  Careful he is his rabbit-nets to spread,
+  Where in the forest's depth the trees give shade.
+  Stalwart the man and bold! fit his the part
+  Guide to his prince to be, and faithful heart.
+
+
+
+~The Song of the Plantain-Gatherers~
+
+  We gather and gather the plantains;
+    Come gather them anyhow.
+  Yes, gather and gather the plantains,
+    And here we have got them now.
+
+  We gather and gather the plantains;
+    Now off the ears we must tear.
+  Yes, gather and gather the plantains,
+    And now the seeds are laid bare.
+
+  We gather and gather the plantains,
+    The seeds in our skirts are placed.
+  Yes, gather and gather the plantains.
+    Ho! safe in the girdled waist!
+
+
+
+~The Affection of the Wives on the Joo~
+
+  Along the raised banks of the Joo,
+    To hew slim stem and branch I wrought,
+  My lord away, my husband true,
+    Like hunger-pang my troubled thought!
+
+  Along the raised banks of the Joo,
+    Branch and fresh shoot confessed my art.
+  I've seen my lord, my husband true,
+    And still he folds me in his heart.
+
+  As the toiled bream makes red its tail,
+    Toil you, Sir, for the Royal House;
+  Amidst its blazing fires, nor quail:--
+    Your parents see you pay your vows.
+
+
+
+
+BOOK II
+
+
+
+THE ODES OF SHAOU AND THE SOUTH
+
+
+
+~The Marriage of a Princess~
+
+    In the magpie's nest
+    Dwells the dove at rest.
+  This young bride goes to her future home;
+  To meet her a hundred chariots come.
+
+    Of the magpie's nest
+    Is the dove possessed.
+  This bride goes to her new home to live;
+  And escort a hundred chariots give.
+
+    The nest magpie wove
+    Now filled by the dove.
+  This bride now takes to her home her way;
+  And these numerous cars her state display.
+
+
+
+~The Industry and Reverence of a Prince's Wife~
+
+  Around the pools, the islets o'er,
+    Fast she plucks white Southern-wood,
+  To help the sacrificial store;
+    And for our prince does service good.
+
+  Where streams among the valleys shine,
+    Of Southern-woods she plucks the white;
+  And brings it to the sacred shrine,
+    To aid our prince in solemn rite.
+
+  In head-dress high, most reverent, she
+    The temple seeks at early dawn.
+  The service o'er, the head-dress see
+    To her own chamber slow withdrawn.
+
+
+
+~The Wife of Some Great Officer Bewails His Absence~
+
+  Shrill chirp the insects in the grass;
+    All about the hoppers spring.
+  While I my husband do not see,
+    Sorrow must my bosom wring.
+      O to meet him!
+      O to greet him!
+    Then my heart would rest and sing.
+
+  Ascending high that Southern hill,
+    Turtle ferns I strove to get.
+  While I my husband do not see,
+    Sorrow must my heart beset.
+      O to meet him!
+      O to greet him!
+    Then my heart would cease to fret.
+
+  Ascending high that Southern hill,
+    Spinous ferns I sought to find.
+  While I my husband do not see,
+    Rankles sorrow in my mind.
+      O to meet him!
+      O to greet him!
+    In my heart would peace be shrined.
+
+
+
+~The Diligence of the Young Wife of an Officer~
+
+  She gathers fast the large duckweed,
+    From valley stream that southward flows;
+  And for the pondweed to the pools
+    Left on the plains by floods she goes.
+
+  The plants, when closed her toil, she puts
+    In baskets round and baskets square.
+  Then home she hies to cook her spoil,
+    In pans and tripods ready there.
+
+  In sacred chamber this she sets,
+    Where the light falls down through the wall.
+  'Tis she, our lord's young reverent wife,
+    Who manages this service all.
+
+
+
+~The Love of the People for the Duke of Shaou~
+
+  O fell not that sweet pear-tree!
+    See how its branches spread.
+      Spoil not its shade,
+      For Shaou's chief laid
+    Beneath it his weary head.
+
+  O clip not that sweet pear-tree!
+    Each twig and leaflet spare.
+      'Tis sacred now,
+      Since the lord of Shaou,
+    When weary, rested him there.
+
+  O touch not that sweet pear-tree!
+    Bend not a twig of it now.
+      There long ago,
+      As the stories show,
+    Oft halted the chief of Shaou.
+
+
+
+~The Easy Dignity of the Officers at Some Court~
+
+  Arrayed in skins of lamb or sheep,
+    With five silk braidings all of white,
+  From court they go, to take their meal,
+    All self-possessed, with spirits light.
+
+  How on their skins of lamb or sheep
+    The five seams wrought with white silk show!
+  With easy steps, and self-possessed,
+    From court to take their meal, they go.
+
+  Upon their skins of lamb or sheep
+    Shines the white silk the seams to link.
+  With easy steps and self-possessed,
+    They go from court to eat and drink.
+
+
+
+~Anxiety of a Young Lady to Get Married~
+
+  Ripe, the plums fall from the bough;
+  Only seven-tenths left there now!
+  Ye whose hearts on me are set,
+  Now the time is fortunate!
+
+  Ripe, the plums fall from the bough;
+  Only three-tenths left there now!
+  Ye who wish my love to gain,
+  Will not now apply in vain!
+
+  No more plums upon the bough!
+  All are in my basket now!
+  Ye who me with ardor seek,
+  Need the word but freely speak!
+
+
+
+BOOK III
+
+
+
+THE ODES OF P'EI
+
+
+~An Officer Bewails the Neglect with which He is Treated~
+
+  It floats about, that boat of cypress wood,
+    Now here, now there, as by the current borne.
+  Nor rest nor sleep comes in my troubled mood;
+    I suffer as when painful wound has torn
+    The shrinking body. Thus I dwell forlorn,
+  And aimless muse, my thoughts of sorrow full.
+    I might with wine refresh my spirit worn;
+  I might go forth, and, sauntering try to cool
+  The fever of my heart; but grief holds sullen rule.
+
+  My mind resembles not a mirror plate,
+    Reflecting all the impressions it receives.
+  The good I love, the bad regard with hate;
+    I only cherish whom my heart believes.
+    Colleagues I have, but yet my spirit grieves,
+  That on their honor I cannot depend.
+    I speak, but my complaint no influence leaves
+  Upon their hearts; with mine no feelings blend;
+  With me in anger they, and fierce disdain contend.
+
+  My mind is fixed, and cannot, like a stone,
+    Be turned at will indifferently about;
+  And what I think, to that, and that alone,
+    I utterance give, alike within, without;
+    Nor can like mat be rolled and carried out.
+  With dignity in presence of them all,
+    My conduct marked, my goodness who shall scout?
+  My foes I boldly challenge, great and small,
+  If there be aught in me they can in question call.
+
+  How full of trouble is my anxious heart!
+    With hate the blatant herd of creatures mean
+  Ceaseless pursue. Of their attacks the smart
+    Keeps my mind in distress. Their venomed spleen
+    Aye vents itself; and with insulting mien
+  They vex my soul; and no one on my side
+    A word will speak. Silent, alone, unseen,
+  I think of my sad case; then opening wide
+  My eyes, as if from sleep, I beat my breast, sore-tried.
+
+  Thy disc, O sun, should ever be complete,
+    While thine, O changing moon, doth wax and wane.
+  But now our sun hath waned, weak and effete,
+    And moons are ever full. My heart with pain
+    Is firmly bound, and held in sorrow's chain,
+  As to the body cleaves an unwashed dress.
+    Silent I think of my sad case; in vain
+  I try to find relief from my distress.
+  Would I had wings to fly where ills no longer press!
+
+
+
+~A Wife Deplores the Absence of Her Husband~
+
+
+  Away the startled pheasant flies,
+    With lazy movement of his wings.
+  Borne was my heart's lord from my eyes;--
+    What pain the separation brings!
+
+  The pheasant, though no more in view,
+    His cry, below, above, forth sends.
+  Alas! my princely lord, 'tis you--
+    Your absence, that my bosom rends.
+
+  At sun and moon I sit and gaze,
+    In converse with my troubled heart.
+  Far, far from me my husband stays!
+    When will he come to heal its smart?
+
+  Ye princely men who with him mate,
+    Say, mark ye not his virtuous way.
+  His rule is--covet nought, none hate;--
+    How can his steps from goodness stray?
+
+
+
+~The Plaint of a Rejected Wife~
+
+  The east wind gently blows,
+    With cloudy skies and rain.
+  'Twixt man and wife should ne'er be strife,
+    But harmony obtain.
+  Radish and mustard plants
+    Are used, though some be poor;
+  While my good name is free from blame,
+    Don't thrust me from your door.
+
+  I go along the road,
+    Slow, with reluctant heart.
+  Your escort lame to door but came,
+    There glad from me to part.
+  Sow-thistle, bitter called,
+    As shepherd's purse is sweet;
+  With your new mate you feast elate,
+    As joyous brothers meet.
+
+  Part clear, the stream of King
+    Is foul beside the Wei.
+  You feast elate with your new mate,
+    And take no heed of me.
+  Loose mate, avoid my dam,
+    Nor dare my basket move!
+  Person slighted, life all blighted,
+    What can the future prove?
+
+  The water deep, in boat,
+    Or raft-sustained, I'd go;
+  And where the stream did narrow seem,
+    I dived or breasted through.
+  I labored to increase
+    Our means, or great or small;
+  When 'mong friends near death did appear,
+    On knees to help I'd crawl.
+
+  No cherishing you give,
+    I'm hostile in your eyes.
+  As pedler's wares for which none cares,
+    My virtues you despise.
+
+  When poverty was nigh,
+   I strove our means to spare;
+  You, now rich grown, me scorn to own;
+   To poison me compare.
+
+  The stores for winter piled
+   Are all unprized in spring.
+  So now, elate with your new mate,
+   Myself away you fling.
+  Your cool disdain for me
+   A bitter anguish hath.
+  The early time, our love's sweet prime,
+   In you wakes only wrath.
+
+
+
+~Soldiers of Wei Bewail Separation from Their Families~
+
+  List to the thunder and roll of the drum!
+    See how we spring and brandish the dart!
+  Some raise Ts'aou's walls; some do field work at home;
+    But we to the southward lonely depart.
+
+  Our chief, Sun Tsze-chung, agreement has made,
+    Our forces to join with Ch'in and with Sung.
+  When shall we back from this service be led?
+    Our hearts are all sad, our courage unstrung.
+
+  Here we are halting, and there we delay;
+    Anon we soon lose our high-mettled steeds.
+  The forest's gloom makes our steps go astray;
+    Each thicket of trees our searching misleads.
+
+  For death as for life, at home or abroad,
+    We pledged to our wives our faithfulest word.
+  Their hands clasped in ours, together we vowed,
+    We'd live to old age in sweetest accord.
+
+  This march to the South can end but in ill;
+    Oh! never shall we our wives again meet.
+  The word that we pledged we cannot fulfil;
+    Us home returning they never will greet.
+
+
+
+~An Officer Tells of His Mean Employment~
+
+  With mind indifferent, things I easy take;
+  In every dance I prompt appearance make:--
+  Then, when the sun is at his topmost height,
+  There, in the place that courts the public sight.
+
+  With figure large I in the courtyard dance,
+  And the duke smiles, when he beholds me prance.
+  A tiger's strength I have; the steeds swift bound;
+  The reins as ribbons in my hands are found.
+
+  See how I hold the flute in my left hand;
+  In right the pheasant's plume, waved like a wand;
+  With visage red, where rouge you think to trace,
+  While the duke pleased, sends down the cup of grace!
+
+  Hazel on hills; the _ling_ in meadow damp;--
+  Each has its place, while I'm a slighted scamp.
+  My thoughts go back to th' early days of Chow,
+  And muse upon its chiefs, not equalled now.
+    O noble chiefs, who then the West adorned,
+    Would ye have thus neglected me and scorned?
+
+
+
+~An Officer Sets Forth His Hard Lot~
+
+  My way leads forth by the gate on the north;
+    My heart is full of woe.
+  I hav'n't a cent, begged, stolen, or lent,
+    And friends forget me so.
+     So let it be! 'tis Heaven's decree.
+     What can I say--a poor fellow like me?
+
+  The King has his throne, sans sorrow or moan;
+    On me fall all his cares,
+  And when I come home, resolved not to roam,
+    Each one indignant stares.
+     So let it be! 'tis Heaven's decree.
+     What can I say--a poor fellow like me?
+
+  Each thing of the King, and the fate of the State,
+    On me come more and more.
+  And when, sad and worn, I come back forlorn,
+    They thrust me from the door.
+      So let it be! 'tis Heaven's decree.
+      What can I say--a poor fellow like me?
+
+
+
+~The Complaint of a Neglected Wife~
+
+  When the upper robe is green,
+  With a yellow lining seen,
+  There we have a certain token,
+  Right is wronged and order broken.
+  How can sorrow from my heart
+  In a case like this depart?
+
+  Color green the robe displays;
+  Lower garment yellow's blaze.
+  Thus it is that favorite mean
+  In the place of wife is seen.
+  Vain the conflict with my grief;
+  Memory denies relief.
+
+  Yes, 'twas you the green who dyed,
+  You who fed the favorite's pride.
+  Anger rises in my heart,
+  Pierces it as with a dart.
+  But on ancient rules lean I,
+  Lest to wrong my thoughts should fly.
+
+  Fine or coarse, if thin the dress,
+  Cold winds always cause distress.
+  Hard my lot, my sorrow deep,
+  But my thoughts in check I keep.
+  Ancient story brings to mind
+  Sufferers who were resigned.
+
+
+[NOTE.--Yellow is one of the five "correct" colors of the Chinese, while
+green is one of the "intermediate" colors that are less esteemed. Here
+we have the yellow used merely as a lining to the green, or employed in
+the lower, or less honorable, part of the dress;--an inversion of
+propriety, and intimating how a favorite had usurped the place of the
+rightful wife and thrust her down.]
+
+
+
+~In Praise of a Maiden~
+
+
+  O sweet maiden, so fair and retiring,
+    At the corner I'm waiting for you;
+  And I'm scratching my head, and inquiring
+    What on earth it were best I should do.
+
+  Oh! the maiden, so handsome and coy,
+    For a pledge gave a slim rosy reed.
+  Than the reed is she brighter, my joy;
+    On her loveliness how my thoughts feed!
+
+  In the pastures a _t'e_ blade she sought,
+    And she gave it, so elegant, rare.
+  Oh! the grass does not dwell in my thought,
+    But the donor, more elegant, fair.
+
+
+
+~Discontent~
+
+  As when the north winds keenly blow,
+  And all around fast falls the snow,
+  The source of pain and suffering great,
+  So now it is in Wei's poor state.
+  Let us join hands and haste away,
+    My friends and lovers all.
+  'Tis not a time will brook delay;
+    Things for prompt action call.
+
+  As when the north winds whistle shrill,
+  And drifting snows each hollow fill,
+  The source of pain and suffering great,
+  So now it is in Wei's poor state,
+  Let us join hands, and leave for aye,
+    My friends and lovers all,
+  'Tis not a time will brook delay;
+    Things for prompt action call.
+
+  We look for red, and foxes meet;
+  For black, and crows our vision greet.
+  The creatures, both of omen bad,
+  Well suit the state of Wei so sad.
+
+  Let us join hands and mount our cars,
+    My friends and lovers all.
+  No time remains for wordy jars;
+    Things for prompt action call.
+
+
+
+~Chwang Keang Bemoans Her Husband's Cruelty~
+
+  Fierce is the wind and cold;
+    And such is he.
+  Smiling he looks, and bold
+    Speaks mockingly.
+  Scornful and lewd his words,
+    Haughty his smile.
+  Bound is my heart with cords
+    In sorrow's coil.
+
+  As cloud of dust wind-blown,
+    Just such is he.
+  Ready he seems to own,
+    And come to me.
+  But he comes not nor goes,
+    Stands in his pride.
+  Long, long, with painful throes,
+    Grieved I abide.
+
+  Strong blew the wind; the cloud
+    Hastened away.
+  Soon dark again, the shroud
+    Covers the day.
+  I wake, and sleep no more
+    Visits my eyes.
+  His course I sad deplore,
+    With heavy sighs.
+
+  Cloudy the sky, and dark;
+    The thunders roll.
+  Such outward signs well mark
+    My troubled soul.
+  I wake, and sleep no more
+    Comes to give rest.
+  His course I sad deplore,
+    In anguished breast.
+
+
+
+[NOTE: Selections from Books IV., V., and VI.,
+have been omitted.--EDITOR.]
+
+
+
+BOOK VII
+
+
+
+THE ODES OF CH'ING
+
+
+
+~The People's Admiration for Duke Woo~
+
+  The black robes well your form befit;
+    When they are worn we'll make you new.
+  Now for your court! oh! there we'll sit,
+    And watch how you your duties do.
+      And when we to our homes repair,
+      We'll send to you our richest fare,
+      Such is the love to you we bear!
+
+  Those robes well with your virtue match;
+    When they are worn we'll make you new.
+  Now for your court! There will we watch,
+    Well pleased, how you your duties do.
+      And when we to our homes repair,
+      We'll send to you our richest fare,
+      Such is the love to you we bear!
+
+  Those robes your character beseem;
+    When they are worn we'll make you new.
+  Now for your court! oh! there we deem
+    It pleasure great your form to view.
+      And when we to our homes repair,
+      We'll send to you our richest fare,
+      Such is the love to you we bear!
+
+
+
+~A Wife Consoled by Her Husband's Arrival~
+
+  Cold is the wind, fast falls the rain,
+    The cock aye shrilly crows.
+  But I have seen my lord again;--
+    Now must my heart repose.
+
+  Whistles the wind, patters the rain,
+    The cock's crow far resounds.
+  But I have seen my lord again,
+    And healed are my heart's wounds.
+
+  All's dark amid the wind and rain,
+    Ceaseless the cock's clear voice!
+  But I have seen my lord again;--
+    Should not my heart rejoice?
+
+
+~In Praise of Some Lady~
+
+  There by his side in chariot rideth she,
+  As lovely flower of the hibiscus tree,
+  So fair her face; and when about they wheel,
+  Her girdle gems of _Ken_ themselves reveal.
+  For beauty all the House of Këang have fame;
+  Its eldest daughter--she beseems her name.
+
+  There on the path, close by him, walketh she,
+  Bright as the blossom of hibiscus tree,
+  And fair her face; and when around they flit,
+  Her girdle gems a tinkling sound emit.
+  Among the Keang she has distinguished place,
+  For virtuous fame renowned, and peerless grace.
+
+
+
+~A Man's Praise of His Wife~
+
+  My path forth from the east gate lay,
+  Where cloud-like moved the girls at play.
+  Numerous are they, as clouds so bright,
+  But not on them my heart's thoughts light.
+  Dressed in a thin white silk, with coiffure gray
+  Is she, my wife, my joy in life's low way.
+
+  Forth by the covering wall's high tower,
+  I went, and saw, like rush in flower,
+  Each flaunting girl. Brilliant are they,
+  But not with them my heart's thoughts stay.
+  In thin white silk, with head-dress madder-dyed,
+  Is she, my sole delight, 'foretime my bride.
+
+
+
+~An Entreaty~
+
+  Along the great highway,
+    I hold you by the cuff.
+  O spurn me not, I pray,
+    Nor break old friendship off.
+
+  Along the highway worn,
+    I hold your hand in mine.
+  Do not as vile me scorn;
+    Your love I can't resign.
+
+
+
+  ~A Woman Scorning Her Lover~
+
+  O dear! that artful boy
+    Refuses me a word!
+  But, Sir, I shall enjoy
+    My food, though you're absurd!
+
+  O dear! that artful boy
+    My table will not share!
+  But, Sir, I shall enjoy
+    My rest, though you're not there!
+
+
+
+~A Lady Mourns the Absence of Her Student Lover~
+
+  You student, with the collar blue,
+    Long pines my heart with anxious pain.
+  Although I do not go to you,
+    Why from all word do you refrain?
+
+  O you, with girdle strings of blue,
+    My thoughts to you forever roam!
+  Although I do not go to you,
+    Yet why to me should you not come?
+
+  How reckless you, how light and wild,
+    There by the tower upon the wall!
+  One day, from sight of you exiled,
+    As long as three long months I call.
+
+
+[NOTE: Selections from Books IV., V., and VI., have been
+omitted.--EDITOR.]
+
+
+
+BOOK VIII
+
+
+
+THE ODES OF TS'E
+
+
+
+~A Wife Urging Her Husband to Action~
+
+  His lady to the marquis says,
+     "The cock has crowed; 'tis late.
+  Get up, my lord, and haste to court.
+     'Tis full; for you they wait."
+  She did not hear the cock's shrill sound,
+  Only the blueflies buzzing round.
+
+  Again she wakes him with the words,
+     "The east, my lord, is bright.
+  A crowded court your presence seeks;
+     Get up and hail the light."
+  'Twas not the dawning light which shone,
+  But that which by the moon was thrown.
+
+  He sleeping still, once more she says,
+     "The flies are buzzing loud.
+  To lie and dream here by your side
+     Were pleasant, but the crowd
+  Of officers will soon retire;
+  Draw not on you and me their ire!"
+
+
+
+~The Folly of Useless Effort~
+
+  The weeds will but the ranker grow,
+    If fields too large you seek to till.
+  To try to gain men far away
+    With grief your toiling heart will fill,
+
+  If fields too large you seek to till,
+    The weeds will only rise more strong.
+  To try to gain men far away
+    Will but your heart's distress prolong.
+
+  Things grow the best when to themselves
+    Left, and to nature's vigor rare.
+  How young and tender is the child,
+    With his twin tufts of falling hair!
+  But when you him ere long behold,
+    That child shall cap of manhood wear!
+
+
+
+~The Prince of Loo~
+
+  A grand man is the prince of Loo,
+    With person large and high.
+  Lofty his front and suited to
+    The fine glance of his eye!
+  Swift are his feet. In archery
+    What man with him can vie?
+  With all these goodly qualities,
+    We see him and we sigh!
+
+  Renowned through all the land is he,
+    The nephew of our lord.
+  With clear and lovely eyes, his grace
+    May not be told by word.
+  All day at target practice,
+    He'll never miss the bird.
+  Such is the prince of Loo, and yet
+    With grief for him we're stirred!
+
+  All grace and beauty he displays,
+    High forehead and eyes bright.
+  And dancing choice! His arrows all
+    The target hit aright.
+  Straight through they go, and every one
+    Lights on the self-same spot.
+  Rebellion he could well withstand,
+    And yet we mourn his lot!
+
+
+
+BOOK IX
+
+
+
+THE ODES OF WEI
+
+
+
+~On the Misgovernment of the State~
+
+  A fruit, small as the garden peach,
+    May still be used for food.
+  A State, though poor as ours, might thrive,
+    If but its rule were good.
+  Our rule is bad, our State is sad,
+    With mournful heart I grieve.
+  All can from instrument and voice
+    My mood of mind perceive.
+  Who know me not, with scornful thought,
+    Deem me a scholar proud.
+  "Those men are right," they fiercely say,
+    "What mean your words so loud?"
+  Deep in my heart my sorrows lie,
+    And none the cause may know.
+  How should they know who never try
+    To learn whence comes our woe?
+
+  The garden jujube, although small,
+    May still be used for food.
+  A State, though poor as ours, might thrive,
+    If but its rule were good.
+  Our rule is bad, our State is sad,
+    With mournful heart I grieve.
+  Methinks I'll wander through the land,
+    My misery to relieve.
+  Who know me not, with scornful thought,
+    Deem that wild views I hold.
+  "Those men are right," they fiercely say,
+    "What mean your words so bold?"
+
+  Deep in my heart my sorrows lie,
+  And none the cause may know.
+  How can they know, who never try
+  To learn whence comes our woe?
+
+
+
+~The Mean Husband~
+
+  Thin cloth of dolichos supplies the shoes,
+    In which some have to brave the frost and cold.
+  A bride, when poor, her tender hands must use,
+    Her dress to make, and the sharp needle hold.
+  This man is wealthy, yet he makes his bride
+    Collars and waistbands for his robes provide.
+
+  Conscious of wealth, he moves with easy mien;
+    Politely on the left he takes his place;
+  The ivory pin is at his girdle seen:--
+    His dress and gait show gentlemanly grace.
+  Why do we brand him in our satire here?
+    'Tis this---his niggard soul provokes the sneer.
+
+
+
+~A Young Soldier on Service~
+
+  To the top of that tree-clad hill I go,
+    And towards my father I gaze,
+  Till with my mind's eye his form I espy,
+    And my mind's ear hears how he says:--
+  "Alas for my son on service abroad!
+    He rests not from morning till eve.
+  May he careful be and come back to me!
+    While he is away, how I grieve!"
+
+  To the top of that barren hill I climb,
+    And towards my mother I gaze,
+  Till with my mind's eye her form I espy,
+    And my mind's ear hears how she says:--
+  "Alas for my child on service abroad!
+    He never in sleep shuts an eye.
+  May he careful be, and come back to me!
+    In the wild may his body not lie!"
+
+  Up the lofty ridge I, toiling, ascend,
+    And towards my brother I gaze,
+  Till with my mind's eye his form I espy,
+    And my mind's ear hears how he says:--
+  "Alas! my young brother, serving abroad,
+    All day with his comrades must roam.
+  May he careful be, and come back to me,
+    And die not away from his home."
+
+
+
+BOOK X
+
+
+
+THE ODES OF TANG
+
+
+
+~The King Goes to War~
+
+  The wild geese fly the bushy oaks around,
+  With clamor loud. _Suh-suh_ their wings resound,
+  As for their feet poor resting-place is found.
+  The King's affairs admit of no delay.
+  Our millet still unsown, we haste away.
+  No food is left our parents to supply;
+  When we are gone, on whom can they rely?
+  O azure Heaven, that shinest there afar,
+  When shall our homes receive us from the war?
+
+  The wild geese on the bushy jujube-trees
+  Attempt to settle and are ill at ease;--
+  _Suh-suh_ their wings go flapping in the breeze.
+  The King's affairs admit of no delay;
+  Our millet still unsown, we haste away.
+  How shall our parents their requirements get?
+  How in our absence shall their wants be met?
+  O azure Heaven, that shinest there afar,
+  When shall our homes receive us from the war?
+
+  The bushy mulberry-trees the geese in rows
+  Seek eager and to rest around them close--
+  With rustling loud, as disappointment grows.
+  The King's affairs admit of no delay;
+  To plant our rice and maize we cannot stay.
+  How shall our parents find their wonted food?
+  When we are gone, who will to them be good?
+  O azure Heaven, that shinest there afar,
+  When shall our homes receive us from the war?
+
+
+
+~Lament of a Bereaved Person~
+
+
+  A russet pear-tree rises all alone,
+  But rich the growth of leaves upon it shown!
+  I walk alone, without one brother left,
+  And thus of natural aid am I bereft.
+  Plenty of people there are all around,
+  But none like my own father's sons are found.
+  Ye travellers, who forever hurry by,
+  Why on me turn the unsympathizing eye?
+  No brother lives with whom my cause to plead;--
+  Why not perform for me the helping deed?
+
+  A russet pear-tree rises all alone,
+  But rich with verdant foliage o'ergrown.
+  I walk alone, without one brother's care,
+  To whom I might, amid my straits repair.
+  Plenty of people there are all around,
+  But none like those of my own name are found.
+  Ye travellers, who forever hurry by,
+  Why on me turn the unsympathizing eye?
+  No brother lives with whom my cause to plead;--
+  Why not perform for me the helping deed?
+
+
+
+~The Drawbacks of Poverty~
+
+  On the left of the way, a russet pear-tree
+  Stands there all alone--a fit image of me.
+  There is that princely man! O that he would come,
+  And in my poor dwelling with me be at home!
+  In the core of my heart do I love him, but say,
+  Whence shall I procure him the wants of the day?
+
+  At the bend in the way a russet pear-tree
+  Stands there all alone--a fit image of me.
+  There is that princely man! O that he would come,
+  And rambling with me be himself here at home!
+  In the core of my heart I love him, but say,
+  Whence shall I procure him the wants of the day?
+
+
+
+~A Wife Mourns for Her Husband~
+
+  The dolichos grows and covers the thorn,
+    O'er the waste is the dragon-plant creeping.
+  The man of my heart is away and I mourn--
+    What home have I, lonely and weeping?
+
+  Covering the jujubes the dolichos grows,
+    The graves many dragon-plants cover;
+  But where is the man on whose breast I'd repose?
+    No home have I, having no lover!
+
+  Fair to see was the pillow of horn,
+    And fair the bed-chamber's adorning;
+  But the man of my heart is not here, and I mourn
+    All alone, and wait for the morning.
+
+  While the long days of summer pass over my head,
+    And long winter nights leave their traces,
+  I'm alone! Till a hundred of years shall have fled,
+    And then I shall meet his embraces.
+
+  Through the long winter nights I am burdened with fears,
+    Through the long summer days I am lonely;
+  But when time shall have counted its hundreds of years
+    I then shall be his--and his only!
+
+
+
+BOOK XI
+
+
+
+THE ODES OF TS'IN
+
+
+
+~Celebrating the Opulence of the Lords of Ts'in~
+
+  Our ruler to the hunt proceeds;
+  And black as iron are his steeds
+  That heed the charioteer's command,
+  Who holds the six reins in his hand.
+  His favorites follow to the chase,
+  Rejoicing in his special grace.
+
+  The season's males, alarmed, arise--
+  The season's males, of wondrous size.
+  Driven by the beaters, forth they spring,
+  Soon caught within the hunters' ring.
+  "Drive on their left," the ruler cries;
+  And to its mark his arrow flies.
+
+  The hunting done, northward he goes;
+  And in the park the driver shows
+  The horses' points, and his own skill
+  That rules and guides them at his will.
+  Light cars whose teams small bells display,
+  The long-and short-mouthed dogs convey.
+
+
+~A Complaint~
+
+  He lodged us in a spacious house,
+    And plenteous was our fare.
+  But now at every frugal meal
+    There's not a scrap to spare.
+  Alas! alas that this good man
+  Could not go on as he began!
+
+
+  ~A Wife's Grief Because of Her Husband's Absence~
+
+  The falcon swiftly seeks the north,
+  And forest gloom that sent it forth.
+  Since I no more my husband see,
+  My heart from grief is never free.
+  O how is it, I long to know,
+  That he, my lord, forgets me so?
+
+  Bushy oaks on the mountain grow,
+  And six elms where the ground is low.
+  But I, my husband seen no more,
+  My sad and joyless fate deplore.
+  O how is it, I long to know,
+  That he, my lord, forgets me so?
+
+  The hills the bushy wild plums show,
+  And pear-trees grace the ground below.
+  But, with my husband from me gone,
+  As drunk with grief, I dwell alone.
+  O how is it, I long to know,
+  That he, my lord, forgets me so?
+
+
+~Lament for Three Brothers~
+
+
+  They flit about, the yellow birds,
+    And rest upon the jujubes find.
+  Who buried were in duke Muh's grave,
+    Alive to awful death consigned?
+
+  'Mong brothers three, who met that fate,
+    'Twas sad the first, Yen-seih to see.
+  He stood alone; a hundred men
+    Could show no other such as he.
+  When to the yawning grave he came,
+  Terror unnerved and shook his frame.
+
+  Why thus destroy our noblest men,
+    To thee we cry, O azure Heaven!
+  To save Yen-seih from death, we would
+    A hundred lives have freely given.
+
+  They flit about, the yellow birds,
+    And on the mulberry-trees rest find.
+  Who buried were in duke Muh's grave,
+    Alive to awful death consigned?
+
+  'Mong brothers three, who met that fate,
+    'Twas sad the next, Chung-hang to see.
+  When on him pressed a hundred men,
+    A match for all of them was he.
+  When to the yawning grave he came,
+  Terror unnerved and shook his frame.
+
+  Why thus destroy our noblest men,
+    To thee we cry, O azure Heaven!
+  To save Chung-hang from death, we would
+    A hundred lives have freely given.
+
+  They flit about, the yellow birds,
+    And rest upon the thorn-trees find.
+  Who buried were in duke Muh's grave,
+    Alive to awful death consigned?
+
+  'Mong brothers three, who met that fate,
+    'Twas sad the third, K'ëen-foo, to see.
+  A hundred men in desperate fight
+    Successfully withstand could he.
+  When to the yawning grave he came,
+  Terror unnerved and shook his frame.
+
+  Why thus destroy our noblest men,
+    To thee we cry, O azure Heaven!
+  To save K'ëen-foo from death, we would
+    A hundred lives have freely given.
+
+
+[NOTE.--The incident related in this poem occurred in the year B.C. 620,
+when the duke of Muh died after playing an important part in the affairs
+of Northwest China. Muh required the three officers here celebrated, to
+be buried with him, and according to the "Historical Records" this
+barbarous practice began with duke Ching, Muh's predecessor. In all, 170
+individuals were buried with Muh. The death of the last distinguished
+man of the Ts'in dynasty, the Emperor I, was subsequently celebrated by
+the entombment with him of all the inmates of his harem.]
+
+
+
+~In Praise of a Ruler of Ts'in~
+
+  What trees grow on the Chung-nan hill?
+    The white fir and the plum.
+  In fur of fox, 'neath 'broidered robe,
+    Thither our prince is come.
+  His face glows with vermilion hue.
+  O may he prove a ruler true!
+
+  What find we on the Chung-nan hill?
+    Deep nook and open glade.
+  Our prince shows there the double _Ke_
+    On lower robe displayed.
+  His pendant holds each tinkling gem,
+  Long life be his, and deathless fame!
+
+
+
+~The Generous Nephew~
+
+  I escorted my uncle to Tsin,
+    Till the Wei we crossed on the way.
+      Then I gave as I left
+      For his carriage a gift
+  Four steeds, and each steed was a bay.
+
+  I escorted my uncle to Tsin,
+    And I thought of him much in my heart.
+      Pendent stones, and with them
+     Of fine jasper a gem,
+  I gave, and then saw him depart.
+
+
+
+BOOK XII
+
+
+
+THE ODES OF CH'IN
+
+
+
+~The Contentment of a Poor Recluse~
+
+My only door some pieces of crossed wood,
+  Within it I can rest enjoy.
+I drink the water wimpling from the spring;
+  Nor hunger can my peace destroy.
+
+Purged from ambition's aims I say, "For fish.
+  We need not bream caught in the Ho;
+Nor, to possess the sweets of love, require
+  To Ts'e, to find a Keang, to go.
+
+"The man contented with his lot, a meal
+  Of fish without Ho carp can make;
+Nor needs, to rest in his domestic joy,
+  A Tsze of Sung as wife to take."
+
+
+
+~The Disappointed Lover~
+
+Where grow the willows near the eastern gate,
+  And 'neath their leafy shade we could recline,
+She said at evening she would me await,
+  And brightly now I see the day-star shine!
+
+Here where the willows near the eastern gate
+  Grow, and their dense leaves make a shady gloom,
+She said at evening she would me await.
+  See now the morning star the sky illume!
+
+
+
+~A Love-Song~
+
+The moon comes forth, bright in the sky;
+A lovelier sight to draw my eye
+  Is she, that lady fair.
+She round my heart has fixed love's chain,
+But all my longings are in vain.
+  'Tis hard the grief to bear.
+
+The moon comes forth, a splendid sight;
+More winning far that lady bright,
+  Object of my desire!
+Deep-seated is my anxious grief;
+In vain I seek to find relief;
+  While glows the secret fire.
+
+The rising moon shines mild and fair;
+More bright is she, whose beauty rare
+  My heart with longing fills.
+With eager wish I pine in vain;
+O for relief from constant pain,
+  Which through my bosom thrills!
+
+
+
+~The Lament of a Lover~
+
+There where its shores the marsh surround,
+Rushes and lotus plants abound.
+Their loveliness brings to my mind
+The lovelier one that I would find.
+In vain I try to ease the smart
+Of wounded love that wrings my heart.
+In waking thought and nightly dreams,
+From every pore the water streams.
+
+All round the marsh's shores are seen
+Valerian flowers and rushes green.
+But lovelier is that Beauty rare,
+Handsome and large, and tall and fair,
+I wish and long to call her mine,
+Doomed with the longing still to pine.
+Nor day nor night e'er brings relief;
+My inmost heart is full of grief.
+
+Around the marsh, in rich display,
+Grow rush and lotus flowers, all gay.
+But not with her do they compare,
+So tall and large, majestic, fair.
+Both day and night, I nothing speed;
+Still clings to me the aching need.
+On side, on back, on face, I lie,
+But vain each change of posture.
+
+
+THE ODES OF KWEI
+
+
+~The Wish of an Unhappy Man~
+
+  Where the grounds are wet and low,
+  There the trees of goat-peach grow,
+  With their branches small and smooth,
+  Glossy in their tender youth.
+  Joy it were to me, O tree,
+  Consciousness to want like thee.
+
+  Where the grounds are wet and low,
+  There the trees of goat-peach grow.
+  Soft and fragrant are their flowers,
+  Glossy from the vernal showers.
+  Joy it were to me, O tree,
+  Ties of home to want like thee.
+
+  Where the grounds are wet and low,
+  There the trees of goat-peach grow,
+  What delicious fruits they bear,
+  Glossy, soft, of beauty rare!
+  Joy it were to me, O tree,
+  Household cares to want like thee.
+
+
+
+BOOK XIV
+
+
+
+THE ODES OF TS'AOU
+
+~Against Frivolous Pursuits~
+
+  Like splendid robes appear the wings
+    Of the ephemeral fly;
+  And such the pomp of those great men,
+    Which soon in death shall lie!
+  I grieve! Would they but come to me!
+    To teach them I should try.
+
+  The wings of the ephemeral fly
+    Are robes of colors gay;
+  And such the glory of those men,
+    Soon crumbling to decay!
+  I grieve! Would they but rest with me,
+    They'd learn a better way!
+
+  The ephemeral fly bursts from its hole,
+    With gauzy wings like snow;
+  So quick the rise, so quick the fall,
+    Of those great men we know!
+  I grieve! Would they but lodge with me,
+    Forth they would wiser go.
+
+
+BOOK XV
+
+
+
+THE ODES OF PIN
+
+
+~The Duke of Chow Tells of His Soldiers~
+
+  To the hills of the east we went,
+    And long had we there to remain.
+  When the word of recall was sent,
+    Thick and fast came the drizzling rain.
+  When told our return we should take,
+    Our hearts in the West were and sore;
+  But there did they clothes for us make:--
+    They knew our hard service was o'er.
+  On the mulberry grounds in our sight
+    The large caterpillars were creeping;
+  Lonely and still we passed the night,
+    All under our carriages sleeping.
+
+  To the hills of the East we went,
+    And long had we there to remain.
+  When the word of recall was sent,
+    Thick and fast came the drizzling rain.
+  The heavenly gourds rise to the eye,
+    With their fruit hanging under the eave.
+  In our chambers the sow-bug we spy;
+    Their webs on our doors spiders weave.
+  Our paddocks seem crowded with deer,
+    With the glow-worm's light all about.
+  Such thoughts, while they filled us with fear,
+    We tried, but in vain, to keep out.
+
+  To the hills of the East we went,
+    And long had we there to remain.
+  When the word of recall was sent,
+    Thick and fast came the drizzling rain.
+
+  On ant-hills screamed cranes with delight;
+    In their rooms were our wives sighing sore.
+  Our homes they had swept and made tight:--
+    All at once we arrived at the door.
+  The bitter gourds hanging are seen,
+    From branches of chestnut-trees high.
+  Three years of toil away we had been,
+    Since such a sight greeted the eye.
+
+  To the hills of the East we went,
+    And long had we there to remain.
+  When the word of recall was sent,
+    Thick and fast came the drizzling rain.
+  With its wings now here, and now there,
+    Is the oriole sporting in flight.
+  Those brides to their husbands repair,
+    Their steeds red and bay, flecked with white.
+  Each mother has fitted each sash;
+    Their equipments are full and complete;
+  But fresh unions, whatever their dash,
+    Can ne'er with reunions compete.
+
+
+
+~There is a Proper Way for Doing Everything~
+
+  In hewing an axe-shaft, how must you act?
+    Another axe take, or you'll never succeed.
+  In taking a wife, be sure 'tis a fact,
+    That with no go-between you never can speed.
+
+  In hewing an axe-shaft, hewing a shaft,
+    For a copy you have the axe in your hand.
+
+  In choosing a wife, you follow the craft,
+    And forthwith on the mats the feast-vessels stand.
+
+
+
+PART II.--MINOR ODES TO THE KINGDOM
+
+
+BOOK I
+
+
+
+DECADE OF LUH MING
+
+
+~A Festal Ode~
+
+  With sounds of happiness the deer
+    Browse on the celery of the meads.
+  A nobler feast is furnished here,
+    With guests renowned for noble deeds.
+  The lutes are struck; the organ blows,
+    Till all its tongues in movement heave.
+  Each basket loaded stands, and shows
+    The precious gifts the guests receive.
+  They love me and my mind will teach,
+  How duty's highest aim to reach.
+
+  With sounds of happiness the deer
+    The southern-wood crop in the meads,
+  What noble guests surround me here,
+    Distinguished for their worthy deeds!
+  From them my people learn to fly
+    Whate'er is mean; to chiefs they give
+  A model and a pattern high;--
+    They show the life they ought to live.
+  Then fill their cups with spirits rare,
+  Till each the banquet's joy shall share.
+
+  With sounds of happiness the deer
+    The salsola crop in the fields.
+  What noble guests surround me here!
+    Each lute for them its music yields.
+  Sound, sound the lutes, or great or small.
+    The joy harmonious to prolong;--
+
+  And with my spirits rich crown all
+    The cups to cheer the festive throng.
+  Let each retire with gladdened heart,
+  In his own sphere to play his part.
+
+
+
+~A Festal Ode Complimenting an Officer~
+
+  On dashed my four steeds, without halt, without stay,
+  Though toilsome and winding from Chow was the way.
+  I wished to return--but the monarch's command
+  Forbade that his business be done with slack hand;
+    And my heart was with sadness oppressed.
+
+  On dashed my four steeds; I ne'er slackened the reins.
+  They snorted and panted--all white, with black manes.
+  I wished to return, but our sovereign's command
+  Forbade that his business be done with slack hand;--
+    And I dared not to pause or to rest.
+
+  Unresting the Filial doves speed in their flight,
+  Ascending, then sweeping swift down from the height,
+  Now grouped on the oaks. The king's high command
+  Forbade that his business be done with slack hand;--
+    And my father I left, sore distressed.
+
+  Unresting the Filial doves speed in their flight,
+  Now fanning the air and anon they alight
+  On the medlars thick grouped. But our monarch's command
+  Forbade that his business be done with slack hand;--
+    Of my mother I thought with sad breast.
+
+  My four steeds I harnessed, all white and black-maned,
+  Which straight on their way, fleet and emulous strained.
+  I wished to return; and now venture in song
+  The wish to express, and announce how I long
+    For my mother my care to attest.
+
+
+[NOTE.--Both Maou and Choo agree that this ode was composed in
+honor of the officer who narrates the story in it, although they say it
+was not written by the officer himself, but was put into his mouth, as
+it were, to express the sympathy of his entertainer with him, and the
+appreciation of his devotion to duty.]
+
+
+
+~The Value of Friendship~
+
+  The woodmen's blows responsive ring,
+    As on the trees they fall;
+  And when the birds their sweet notes sing,
+    They to each other call.
+  From the dark valley comes a bird,
+    And seeks the lofty tree.
+  _Ying_ goes its voice, and thus it cries,
+    "Companion, come to me."
+  The bird, although a creature small,
+    Upon its mate depends;
+  And shall we men, who rank o'er all,
+    Not seek to have our friends?
+  All spirits love the friendly man,
+    And hearken to his prayer.
+  What harmony and peace they can
+    Bestow, his lot shall share.
+
+  _Hoo-hoo_ the woodmen all unite
+    To shout, as trees they fell.
+  They do their work with all their might;--
+    What I have done I'll tell.
+  I've strained and made my spirits clear,
+    The fatted lambs I've killed.
+  With friends who my own surname bear,
+    My hall I've largely filled.
+  Some may be absent, casually,
+    And leave a broken line;
+  But better this than absence by
+    An oversight of mine.
+  My court I've sprinkled and swept clean,
+    Viands in order set.
+  Eight dishes loaded stand with grain;
+    There's store of fatted meat.
+  My mother's kith and kin I'm sure
+    I've widely called by name.
+  That some be hindered better is
+    Than ~I~ give cause for blame.
+
+  On the hill-side the trees they fell,
+    All working with good-will
+  I labor too, with equal zeal.
+    And the host's part fulfil.
+  Spirits I've set in order meet,
+    The dishes stand in rows.
+  The guests are here; no vacant seat
+    A brother absent shows.
+  The loss of kindly feeling oft
+    From slightest things shall grow,
+  Where all the fare is dry and spare,
+    Resentments fierce may glow.
+  My store of spirits is well strained,
+    If short prove the supply,
+  My messengers I straightway send,
+    And what is needed buy.
+  I beat the drums, and in the dance
+    Lead joyously the train.
+  Oh! good it is, when falls the chance
+    The sparkling cup to drain.
+
+
+
+~The Response to a Festal Ode~
+
+  Heaven shields and sets thee fast.
+  It round thee fair has cast
+    Thy virtue pure.
+  Thus richest joy is thine;--
+  Increase of corn and wine,
+  And every gift divine,
+    Abundant, sure.
+
+  Heaven shields and sets thee fast.
+  From it thou goodness hast;
+    Right are thy ways.
+  Its choicest gifts 'twill pour,
+  That last for evermore,
+  Nor time exhaust the store
+    Through endless days.
+
+  Heaven shields and sets thee fast,
+  Makes thine endeavor last
+    And prosper well.
+  Like hills and mountains high,
+  Whose masses touch the sky;
+  Like streams aye surging by;
+    Thine increase swell!
+
+  With rite and auspice fair,
+  Thine offerings thou dost bear,
+    And son-like give,
+  The season's round from spring,
+  To olden duke and king,
+  Whose words to thee we bring:--
+    "Forever live,"
+
+  The spirits of thy dead
+  Pour blessings on thy head,
+    Unnumbered sweet.
+  Thy subjects, simple, good,
+  Enjoy their drink and food.
+  Our tribes of every blood
+    Follow thy feet.
+
+  Like moons that wax in light;
+  Or suns that scale the height;
+    Or ageless hill;
+  Nor change, nor autumn know;
+  As pine and cypress grow;
+  The sons that from thee flow
+    Be lasting still!
+
+
+
+~An Ode of Congratulation~
+
+  The russet pear-tree stands there all alone;
+  How bright the growth of fruit upon it shown!
+  The King's affairs no stinting hands require,
+  And days prolonged still mock our fond desire.
+  But time has brought the tenth month of the year;
+  My woman's heart is torn with wound severe.
+  Surely my warrior lord might now appear!
+
+  The russet pear-tree stands there all alone;
+  How dense the leafy shade all o'er it thrown!
+  The King's affairs require no slackening hand,
+  And our sad hearts their feelings can't command.
+  The plants and trees in beauty shine; 'tis spring.
+  From off my heart its gloom I fain would fling.
+  This season well my warrior home may bring!
+
+  I climbed that northern hill, and medlars sought;
+  The spring nigh o'er, to ripeness they were brought.
+  "The King's affairs cannot be slackly done";--
+  'Tis thus our parents mourn their absent son.
+  But now his sandal car must broken be;
+  I seem his powerful steeds worn out to see.
+  Relief has gone! He can't be far from me!
+
+  Alas! they can't have marched; they don't arrive!
+  More hard it grows with my distress to strive.
+  The time is passed, and still he is not here!
+  My sorrows multiply; great is my fear.
+  But lo! by reeds and shell I have divined,
+  That he is near, they both assure my mind;--
+  Soon at my side my warrior I shall find!
+
+
+
+~An Ode on the Return of the Troops~
+
+  Forth from the city in our cars we drove,
+    Until we halted at the pasture ground.
+  The general came, and there with ardor strove
+    A note of zeal throughout the host to sound.
+    "Direct from court I come, by orders bound
+  The march to hasten";--it was thus he spake.
+    Then with the carriage-officers around,
+  He strictly charged them quick despatch to make:--
+  "Urgent the King's affairs, forthwith the field we take."
+
+  While there we stopped, the second corps appeared,
+    And 'twixt Us and the city took its place.
+  The guiding standard was on high upreared,
+    Where twining snakes the tortoises embrace,
+    While oxtails, crest-like, did the staff's top grace.
+  We watched the sheet unfolding grandly wave;
+    Each flag around showed falcons on its face.
+
+  With anxious care looked on our leader brave;
+  Watchful the carriage-officers appeared and grave.
+
+  Nan Chung, our chief, had heard the royal call
+    To go where inroad by Heen-yuns was made,
+  And 'cross the frontier build a barrier wall.
+    Numerous his chariots, splendidly arrayed!
+    The standards--this where dragons were displayed,
+  And that where snakes round tortoises were coiled--
+    Terrific flew. "Northward our host," he said,
+  "Heaven's son sends forth to tame the Heen-yun wild."
+  Soon by this awful chief would all their tribes be foiled.
+
+  When first we took the field, and northward went,
+    The millet was in flower;--a prospect sweet.
+  Now when our weary steps are homeward bent,
+    The snow falls fast, the mire impedes our feet.
+    Many the hardships we were called to meet,
+  Ere the King's orders we had all fulfilled.
+    No rest we had; often our friends to greet
+  The longing came; but vain regrets we stilled;
+  By tablets stern our hearts with fresh resolve were thrilled.
+
+  "Incessant chirp the insects in the grass;
+    All round about the nimble hoppers spring.
+  From them our thoughts quick to our husbands pass?
+    Although those thoughts our hearts with anguish wring.
+    Oh! could we see them, what relief 'twould bring!
+  Our hearts, rejoiced, at once would feel at rest."
+    Thus did our wives, their case deploring, sing;
+  The while our leader farther on had pressed,
+  And smitten with his power the wild Jung of the west.
+
+  The spring days now are lengthening out their light;
+    The plants and trees are dressed in living green;
+  The orioles resting sing, or wing their flight;
+    Our wives amid the southern-wood are seen,
+    Which white they bring, to feed their silkworms keen.
+  Our host, returned, sweeps onwards to the hall,
+    Where chiefs are questioned, shown the captives mean
+  Nan Chung, majestic, draws the gaze of all,
+  Proud o'er the barbarous foe his victories to recall.
+
+
+
+BOOK II
+
+
+
+THE DECADE OF PIH H'WA
+
+
+
+~An Ode Appropriate to a Festivity~
+
+  The dew lies heavy all around,
+  Nor, till the sun shines, leaves the ground.
+  Far into night we feasting sit;
+  We drink, and none his place may quit.
+
+  The dew lies heavy, and its gems
+  Stud the luxuriant, grassy stems.
+  The happy night with wassail rings;
+  So feasted here the former kings.
+
+  The jujube and the willow-tree
+  All fretted with the dew we see.
+  Each guest's a prince of noble line,
+  In whom the virtues all combine.
+
+  The _t'ung_ and _e_ their fruits display,
+  Pendant from every graceful spray.
+  My guests are joyous and serene,
+  No haggard eye, no ruffled mien.
+
+
+
+BOOK III
+
+
+
+THE DECADE OF TUNG RUNG
+
+
+
+~Celebrating a Hunting Expedition~
+
+  Our chariots were well-built and firm,
+    Well-matched our steeds, and fleet and strong.
+  Four, sleek and large, each chariot drew,
+    And eastward thus we drove along.
+
+  Our hunting cars were light and good,
+    Each with its team of noble steeds.
+  Still further east we took the way
+    To Foo-mere's grassy plains that leads.
+
+  Loud-voiced, the masters of the chase
+    Arranged the huntsmen, high and low.
+  While banners streamed, and ox-tails flew,
+    We sought the prey on distant Gaou.
+
+  Each with full team, the princes came,
+    A lengthened train in bright array.
+  In gold-wrought slippers, knee-caps red,
+    They looked as on an audience day.
+
+  Each right thumb wore the metal guard;
+    On the left arm its shield was bound.
+  In unison the arrows flew;
+    The game lay piled upon the ground.
+
+  The leaders of the tawny teams
+    Sped on their course, direct and true.
+  The drivers perfect skill displayed;
+    Like blow well aimed each arrow flew.
+
+  Neighing and pleased, the steeds returned;
+  The bannered lines back slowly came.
+  No jostling rude disgraced the crowd;
+  The king declined large share of game.
+
+  So did this famous hunt proceed!
+  So free it was from clamorous sound!
+  Well does our King become his place,
+And high the deeds his reign have crowned!
+
+
+
+~The King's Anxiety for His Morning Levée~
+
+  How goes the night? For heavy morning sleep
+  Ill suits the king who men would loyal keep.
+  The courtyard, ruddy with the torch's light,
+  Proclaims unspent the deepest hour of night.
+  Already near the gate my lords appear;
+  Their tinkling bells salute my wakeful ear.
+
+  How goes the night? I may not slumber on.
+  Although not yet the night is wholly gone,
+  The paling torch-light in the court below
+  Gives token that the hours swift-footed go.
+  Already at the gate my lords appear;
+  Their tinkling bells with measured sound draw near.
+
+  How goes the night? I may not slumber now.
+  The darkness smiles with morning on its brow.
+  The courtyard torch no more gives forth its ray,
+  But heralds with its smoke the coming day.
+  My princes pass the gate, and gather there;
+  I see their banners floating in the air.
+
+
+
+~Moral Lessons from Natural Facts~
+
+  All true words fly, as from yon reedy marsh
+  The crane rings o'er the wild its screaming harsh.
+  Vainly you try reason in chains to keep;--
+  Freely it moves as fish sweeps through the deep.
+
+  Hate follows love, as 'neath those sandal-trees
+  The withered leaves the eager searcher sees.
+  The hurtful ne'er without some good was born;--
+  The stones that mar the hill will grind the corn.
+
+  All true words spread, as from the marsh's eye
+  The crane's sonorous note ascends the sky.
+  Goodness throughout the widest sphere abides,
+  As fish round isle and through the ocean glides.
+  And lesser good near greater you shall see,
+  As grows the paper shrub 'neath sandal-tree.
+  And good emerges from what man condemns;--
+  Those stones that mar the hill will polish gems.
+
+
+
+BOOK IV
+
+
+
+THE DECADE OF K'E-FOO
+
+
+
+~On the Completion of a Royal Palace~
+
+  On yonder banks a palace, lo! upshoots,
+    The tender blue of southern hill behind;
+  Firm-founded, like the bamboo's clamping roots;
+    Its roof made pine-like, to a point defined.
+  Fraternal love here bears its precious fruits,
+    And unfraternal schemes be ne'er designed!
+
+  Ancestral sway is his. The walls they rear,
+    Five thousand cubits long; and south and west
+  The doors are placed. Here will the king appear,
+    Here laugh, here talk, here sit him down and rest.
+
+  To mould the walls, the frames they firmly tie;
+    The toiling builders beat the earth and lime.
+  The walls shall vermin, storm, and bird defy;--
+    Fit dwelling is it for his lordly prime.
+
+  Grand is the hall the noble lord ascends;--
+    In height, like human form most reverent, grand;
+  And straight, as flies the shaft when bow unbends;
+    Its tints, like hues when pheasant's wings expand.
+
+  High pillars rise the level court around;
+    The pleasant light the open chamber steeps;
+  And deep recesses, wide alcoves, are found,
+    Where our good king in perfect quiet sleeps.
+
+  Laid is the bamboo mat on rush mat square;--
+    Here shall he sleep, and, waking, say, "Divine
+    What dreams are good? For bear and grizzly bear,
+    And snakes and cobras, haunt this couch of mine."
+
+  Then shall the chief diviner glad reply,
+    "The bears foreshow that Heaven will send you sons.
+  The snakes and cobras daughters prophesy.
+    These auguries are all auspicious ones.
+
+  "Sons shall be his--on couches lulled to rest.
+    The little ones, enrobed, with sceptres play;
+  Their infant cries are loud as stern behest;
+    Their knees the vermeil covers shall display.
+  As king hereafter one shall be addressed;
+    The rest, our princes, all the States shall sway.
+
+  "And daughters also to him shall be born.
+    They shall be placed upon the ground to sleep;
+  Their playthings tiles, their dress the simplest worn;
+    Their part alike from good and ill to keep,
+  And ne'er their parents' hearts to cause to mourn;
+    To cook the food, and spirit-malt to steep."
+
+
+
+~The Condition of King Seuen's Flocks~
+
+  Who dares to say your sheep are few?
+    The flocks are all three hundred strong.
+  Who dares despise your cattle too?
+    There ninety, black-lipped, press along.
+  Though horned the sheep, yet peaceful each appears;
+  The cattle come with moist and flapping ears.
+
+  These climb the heights, those drink the pool;
+    Some lie at rest, while others roam.
+  With rain-coats, and thin splint hats cool,
+    And bearing food, your herdsmen come.
+  In thirties, ranged by hues, the creatures stand;
+  Fit victims they will yield at your command.
+
+  Your herdsmen twigs and fagots bring,
+    With prey of birds and beasts for food.
+  Your sheep, untouched by evil thing,
+    Approach, their health and vigor good.
+  The herdsman's waving hand they all behold,
+  And docile come, and pass into the fold.
+
+  Your herdsmen dream;--fish take the place
+    Of men; on banners falcons fly,
+  Displacing snakes and tortoises.
+    The augur tells his prophecy:--
+  "The first betoken plenteous years; the change
+  Of banners shows of homes a widening range."
+
+
+BOOK V
+
+
+
+THE DECADE OF SEAOU MIN
+
+
+
+~A Eunuch Complains of His Fate~
+
+
+  A few fine lines, at random drawn,
+  Like the shell-pattern wrought in lawn
+    To hasty glance will seem.
+  My trivial faults base slander's slime
+  Distorted into foulest crime,
+    And men me worthless deem.
+
+  A few small points, pricked down on wood,
+  May be made out a picture good
+    Of the bright Southern Sieve.
+  Who planned, and helped those slanderers vile,
+  My name with base lies to defile?
+    Unpitied, here I grieve.
+
+  With babbling tongues you go about,
+  And only scheme how to make out
+    The lies you scatter round.
+  Hear me--Be careful what you say;
+  People ere long your words will weigh,
+    And liars you'll be found.
+
+  Clever you are with changeful schemes!
+  How else could all your evil dreams
+    And slanders work their way?
+  Men now believe you; by and by,
+  The truth found out, each vicious lie
+    Will ill for ill repay.
+
+  The proud rejoice; the sufferer weeps.
+  O azure Heaven, from out thy deeps
+    Why look in silence down?
+  Behold those proud men and rebuke;
+  With pity on the sufferers look,
+    And on the evil frown.
+
+  Those slanderers I would gladly take,
+  With all who help their schemes to make,
+    And to the tigers throw.
+  If wolves and tigers such should spare,
+  Td hurl them 'midst the freezing air,
+    Where the keen north winds blow.
+  And should the North compassion feel
+  I'd fling them to great Heaven, to deal
+    On them its direst woe.
+
+  As on the sacred heights you dwell,
+  My place is in the willow dell,
+    One is the other near.
+  Before you, officers, I spread
+  These lines by me, poor eunuch, made.
+    Think not Mang-tsze severe.
+
+
+
+~An Officer Deplores the Misery of the Time~
+
+  In the fourth month summer shines;
+  In the sixth the heat declines.
+  Nature thus grants men relief;
+  Tyranny gives only grief.
+  Were not my forefathers men?
+  Can my suffering 'scape their ken?
+
+  In the cold of autumn days
+  Each plant shrivels and decays.
+  Nature then is hard and stern;
+  Living things sad lessons learn.
+  Friends dispersed, all order gone,
+  Place of refuge have I none.
+
+  Winter days are wild and fierce;
+  Rapid gusts each crevice pierce.
+  Such is my unhappy lot,
+  Unbefriended and forgot!
+  Others all can happy be;
+  I from misery ne'er am free.
+
+  On the mountains are fine trees;
+  Chestnuts, plum-trees, there one sees.
+  All the year their forms they show;
+  Stately more and more they grow.
+  Noble turned to ravening thief!
+  What the cause? This stirs my grief.
+
+  Waters from that spring appear
+  Sometimes foul, and sometimes clear,
+  Changing oft as falls the rain,
+  Or the sky grows bright again.
+  New misfortunes every day
+  Still befall me, misery's prey.
+
+  Aid from mighty streams obtained,
+  Southern States are shaped and drained.
+  Thus the Keang and Han are thanked,
+  And as benefactors ranked.
+  Weary toil my vigor drains;
+  All unnoticed it remains!
+
+  Hawks and eagles mount the sky;
+  Sturgeons in deep waters lie.
+  Out of reach, they safely get,
+  Arrow fear not, nor the net.
+  Hiding-place for me there's none;
+  Here I stay, and make my moan.
+
+  Ferns upon the hills abound;
+  _Ke_ and _e_ in marshy ground.
+  Each can boast its proper place,
+  Where it grows for use or grace.
+  I can only sing the woe,
+  Which, ill-starred, I undergo.
+
+
+
+~On the Alienation of a Friend~
+
+
+  Gently and soft the east wind blows,
+    And then there falls the pelting rain.
+  When anxious fears pressed round you close,
+    Then linked together were we twain.
+  Now happy, and your mind at rest,
+  You turn and cast me from your breast.
+
+  Gently and soft the east wind blows,
+    And then there comes the whirlwind wild.
+  When anxious fears pressed round you close,
+    Your bosom held me as a child.
+  Now happy, and in peaceful state,
+  You throw me off and quite forget.
+
+  Gently and soft the east wind blows,
+    Then round the rocky height it storms.
+  Each plant its leaves all dying shows;
+    The trees display their withered forms.
+  My virtues great forgotten all,
+  You keep in mind my faults, though small.
+
+
+BOOK VI
+
+
+THE DECADE OF PIH SHAN
+
+
+
+~A Picture of Husbandry~
+
+  Various the toils which fields so large demand!
+  We choose the seed; we take our tools in hand.
+  In winter for our work we thus prepare;
+  Then in the spring, bearing the sharpened 'share,
+  We to the acres go that south incline,
+  And to the earth the different seeds consign.
+  Soon, straight and large, upward each plant aspires;--
+  All happens as our noble lord desires.
+
+  The plants will ear; within their sheath confined,
+  The grains will harden, and be good in kind.
+  Nor darnel these, nor wolf's-tail grass infests;
+  From core and leaf we pick the insect pests,
+  And pick we those that eat the joints and roots:--
+  So do we guard from harm the growing fruits.
+  May the great Spirit, whom each farmer names,
+  Those insects take, and cast them to the flames!
+
+  The clouds o'erspread the sky in masses dense,
+  And gentle rain down to the earth dispense.
+  First may the public fields the blessing get,
+  And then with it our private fields we wet!
+  Patches of unripe grain the reaper leaves;
+  And here and there ungathered are the sheaves.
+  Handfuls besides we drop upon the ground,
+  And ears untouched in numbers lie around;--
+
+  These by the poor and widows shall be found.
+  When wives and children to the toilers come,
+  Bringing provisions from each separate home,
+  Our lord of long descent shall oft appear;
+  The Inspector also, glad the men to cheer.
+  They too shall thank the Spirits of the air,
+  With sacrifices pure for all their care;
+  Now red, now black, the victims that they slay,
+  As North or South the sacrifice they pay;
+  While millet bright the altars always show;--
+  And we shall thus still greater blessings know.
+
+
+
+~The Complaint of an Officer~
+
+  O Heaven above, before whose light
+  Revealed is every deed and thought,
+     To thee I cry.
+  Hither on toilsome service brought,
+  In this wild K'ew I watch time's flight,
+     And sadly sigh.
+  The second month had just begun,
+  When from the east we took our way.
+     Through summer hot
+  We passed, and many a wintry day.
+  Summer again its course has run.
+     O bitter lot!
+  There are my compeers, gay at court,
+  While here the tears my face begrime.
+     I'd fain return--
+  But there is that dread net for crime!
+  The fear of it the wish cuts short.
+     In vain I burn!
+
+  Ere we the royal city left,
+  The sun and moon renewed the year.
+     We marched in hope.
+  Now to its close this year is near.
+  Return deferred, of hope bereft,
+     All mourn and mope.
+  My lonesome state haunts aye my breast,
+  While duties grow, and cares increase,
+     Too hard to bear.
+
+  Toils that oppress me never cease;
+  Not for a moment dare I rest,
+    Nigh to despair.
+  I think with fond regard of those,
+  Who in their posts at court remain,
+    My friends of old.
+  Fain would I be with them again,
+  But fierce reproof return would cause.
+    This post I hold.
+
+  When for the West I left my home,
+  The sun and moon both mildly shone,
+    Our hearts to cheer.
+  We'd soon be back, our service done!
+  Alas! affairs more urgent come,
+    And fix us here.
+  The year is hastening to expire.
+  We gather now the southern-wood,
+    The beans we reap;--
+  That for its fragrance, these for food.
+  Such things that constant care require
+    Me anxious keep.
+  Thinking of friends still at their posts,
+  I rise and pass the night outside,
+    So vexed my mind.
+  But soon what changes may betide?
+  I here will stay, whate'er it costs,
+    And be resigned.
+
+  My honored friends, O do not deem
+  Your rest which seems secure from ill
+    Will ever last!
+  Your duties quietly fulfil,
+  And hold the upright in esteem,
+    With friendship fast.
+  So shall the Spirits hear your cry,
+  You virtuous make, and good supply,
+    In measure vast.
+
+  My honored friends, O do not deem
+  Repose that seems secure from ill
+    Will lasting prove.
+  Your duties quietly fulfil,
+  And hold the upright in esteem,
+    With earnest love.
+  So shall the Spirits hear your prayer,
+  And on you happiness confer,
+    Your hopes above.
+
+
+BOOK VII
+
+
+
+DECADE OF SANG HOO
+
+
+
+~The Rejoicings of a Bridegroom~
+
+  With axle creaking, all on fire I went,
+   To fetch my young and lovely bride.
+  No thirst or hunger pangs my bosom rent--
+   I only longed to have her by my side.
+  I feast with her, whose virtue fame had told,
+  Nor need we friends our rapture to behold.
+
+  The long-tailed pheasants surest covert find,
+   Amid the forest on the plain.
+  Here from my virtuous bride, of noble mind,
+   And person tall, I wisdom gain.
+  I praise her while we feast, and to her say,
+  "The love I bear you ne'er will know decay.
+
+  "Poor we may be; spirits and viands fine
+   My humble means will not afford.
+  But what we have, we'll taste and not repine;
+   From us will come no grumbling word.
+  And though to you no virtue I can add,
+  Yet we will sing and dance, in spirit glad.
+
+  "I oft ascend that lofty ridge with toil,
+   And hew large branches from the oaks;
+  Then of their leafy glory them I spoil,
+   And fagots form with vigorous strokes.
+  Returning tired, your matchless grace I see,
+  And my whole soul dissolves in ecstasy.
+
+  "To the high hills I looked, and urged each steed;
+   The great road next was smooth and plain.
+
+  Up hill, o'er dale, I never slackened speed;
+    Like lute-string sounded every rein.
+  I knew, my journey ended, I should come
+  To you, sweet bride, the comfort of my home."
+
+
+
+~Against Listening to Slanderers~
+
+  Like the blueflies buzzing round,
+    And on the fences lighting,
+  Are the sons of slander found,
+    Who never cease their biting.
+  O thou happy, courteous king,
+  To the winds their slanders fling.
+
+  Buzzing round the blueflies hear,
+    About the jujubes flocking!
+  So the slanderers appear,
+    Whose calumnies are shocking.
+  By no law or order bound,
+  All the kingdom they confound.
+
+  How they buzz, those odious flies,
+    Upon the hazels clust'ring!
+  And as odious are the lies
+    Of those slanderers blust'ring.
+  Hatred stirred between us two
+  Shows the evil they can do.
+
+
+
+BOOK VIII
+
+
+
+THE DECADE OF TOO JIN SZE
+
+
+
+~In Praise of By-gone Simplicity~
+
+
+  In the old capital they stood,
+    With yellow fox-furs plain,
+  Their manners all correct and good,
+    Speech free from vulgar stain.
+  Could we go back to Chow's old days,
+  All would look up to them with praise.
+
+  In the old capital they wore
+    _T'ae_ hats and black caps small;
+  And ladies, who famed surnames bore,
+    Their own thick hair let fall.
+  Such simple ways are seen no more,
+  And the changed manners I deplore.
+
+  Ear-rings, made of plainest gold,
+    In the old days were worn.
+  Each lady of a noble line
+    A Yin or Keih seemed born.
+  Such officers and ladies now
+  I see not and my sorrows grow.
+
+  With graceful sweep their girdles fell,
+    Then in the days of old.
+  The ladies' side-hair, with a swell,
+    Like scorpion's tail, rose bold.
+  Such, if I saw them in these days,
+  I'd follow with admiring gaze.
+
+  So hung their girdles, not for show;--
+    To their own length 'twas due.
+  'Twas not by art their hair curled so;--
+    By nature so it grew.
+  I seek such manners now in vain,
+  And pine for them with longing pain.
+
+[NOTE.--Yin and Keih were clan names of great families, the ladies
+of which would be leaders of fashion in the capital.]
+
+
+
+~A Wife Bemoans Her Husband's Absence~
+
+  So full am I of anxious thought,
+  Though all the morn king-grass I've sought,
+    To fill my arms I fail.
+  Like wisp all-tangled is my hair!
+  To wash it let me home repair.
+    My lord soon may I hail!
+
+  Though 'mong the indigo I've wrought
+  The morning long; through anxious thought
+    My skirt's filled but in part.
+  Within five days he was to appear;
+  The sixth has come and he's not here.
+    Oh! how this racks my heart!
+
+  When here we dwelt in union sweet,
+  If the hunt called his eager feet,
+    His bow I cased for him.
+  Or if to fish he went away,
+  And would be absent all the day,
+    His line I put in trim.
+
+  What in his angling did he catch?
+  Well worth the time it was to watch
+    How bream and tench he took.
+  Men thronged upon the banks and gazed;
+  At bream and tench they looked amazed,
+    The triumphs of his hook.
+
+
+
+~The Earl of Shaou's Work~
+
+  As the young millet, by the genial rain
+    Enriched, shoots up luxuriant and tall,
+  So, when we southward marched with toil and pain,
+    The Earl of Shaou cheered and inspired us all.
+
+  We pushed our barrows, and our burdens bore;
+    We drove our wagons, and our oxen led.
+  "The work once done, our labor there is o'er,
+    And home we travel," to ourselves we said.
+
+  Close kept our footmen round the chariot track;
+    Our eager host in close battalions sped.
+  "When once our work is done, then we go back,
+    Our labor over," to themselves they said.
+
+  Hard was the work we had at Seay to do,
+    But Shaou's great earl the city soon upreared.
+  The host its service gave with ardor true;--
+    Such power in all the earl's commands appeared!
+
+  We did on plains and low lands what was meet;
+    We cleared the springs and streams, the land to drain.
+  The Earl of Shaou announced his work complete,
+    And the King's heart reposed, at rest again.
+
+
+
+~The Plaint of King Yew's Forsaken Wife~
+
+  The fibres of the white-flowered rush
+    Are with the white grass bound.
+  So do the two together go,
+    In closest union found.
+  And thus should man and wife abide,
+    The twain combined in one;
+  But this bad man sends me away,
+    And bids me dwell alone.
+
+  Both rush and grass from the bright clouds
+    The genial dew partake.
+
+  Kind and impartial, nature's laws
+    No odious difference make.
+  But providence appears unkind;
+    Events are often hard.
+  This man, to principle untrue,
+    Denies me his regard.
+
+  Northward the pools their waters send,
+    To flood each paddy field;
+  So get the fields the sap they need,
+    Their store of rice to yield.
+  But that great man no deed of grace
+    Deigns to bestow on me.
+  My songs are sighs. At thought of him
+    My heart aches wearily.
+
+  The mulberry branches they collect,
+    And use their food to cook;
+  But I must use a furnace small,
+    That pot nor pan will brook.
+  So me that great man badly treats,
+    Nor uses as his wife,
+  Degrades me from my proper place,
+    And fills with grief my life.
+
+  The bells and drums inside the court
+    Men stand without and hear;
+  So should the feelings in my breast,
+    To him distinct appear.
+  All-sorrowful, I think of him,
+    Longing to move his love;
+  But he vouchsafes no kind response;
+    His thoughts far from me rove.
+
+  The marabow stands on the dam,
+    And to repletion feeds;
+  The crane deep in the forest cries,
+    Nor finds the food it needs.
+  So in my room the concubine
+    By the great man is placed;
+  While I with cruel banishment
+    Am cast out and disgraced.
+
+  The yellow ducks sit on the dam,
+     With left wing gathered low;
+  So on each other do they lean,
+     And their attachment show.
+  And love should thus the man and wife
+     In closest concord bind;
+  But that man turns away from me,
+     And shows a fickle mind.
+
+  When one stands on a slab of stone,
+     No higher than the ground,
+  Nothing is added to his height;--
+     Low with the stone he's found.
+  So does the favorite's mean estate
+     Render that great man mean,
+  While I by him, to distance sent,
+     Am pierced with sorrow keen.
+
+
+
+~Hospitality~
+
+  A few gourd leaves that waved about
+     Cut down and boiled;--the feast how spare!
+  But the good host his spirits takes,
+     Pours out a cup, and proves them rare.
+
+  A single rabbit on the mat,
+     Or baked, or roast:--how small the feast!
+  But the good host his spirits takes,
+     And fills the cup of every guest.
+
+  A single rabbit on the mat,
+     Roasted or broiled:--how poor the meal!
+  But the guests from the spirit vase
+     Fill their host's cup, and drink his weal.
+
+  A single rabbit on the mat,
+     Roasted or baked:--no feast we think!
+  But from the spirit vase they take,
+     Both host and guests, and joyous drink.
+
+
+
+~On the Misery of Soldiers~
+
+  Yellow now is all the grass;
+  All the days in marching pass.
+  On the move is every man;
+  Hard work, far and near, they plan.
+
+  Black is every plant become;
+  Every man is torn from home.
+  Kept on foot, our state is sad;--
+  As if we no feelings had!
+
+  Not rhinoceroses we!
+  Tigers do we care to be?
+  Fields like these so desolate
+  Are to us a hateful fate.
+
+  Long-tailed foxes pleased may hide
+  'Mong the grass, where they abide.
+  We, in box carts slowly borne,
+  On the great roads plod and mourn.
+
+
+
+PART III.--GREATER ODES OF THE KINGDOM
+
+
+
+BOOK I
+
+
+
+DECADE OF KING WAN
+
+
+~Celebrating King Wan~
+
+  The royal Wan now rests on high,
+  Enshrined in brightness of the sky.
+  Chow as a state had long been known,
+  And Heaven's decree at last was shown.
+  Its lords had borne a glorious name;
+  God kinged them when the season came.
+  King Wan ruled well when earth he trod;
+  Now moves his spirit near to God.
+
+  A strong-willed, earnest king was Wan,
+  And still his fame rolls widening on.
+  The gifts that God bestowed on Chow
+  Belong to Wan's descendants now.
+  Heaven blesses still with gifts divine
+  The hundred scions of his line;
+  And all the officers of Chow
+  From age to age more lustrous grow.
+
+  More lustrous still from age to age,
+  All reverent plans their zeal engage;
+  And brilliant statesmen owe their birth
+  To this much-favored spot of earth.
+  They spring like products of the land--
+  The men by whom the realm doth stand.
+  Such aid their numerous bands supply,
+  That Wan rests tranquilly on high.
+
+  Deep were Wan's thoughts, sustained his ways;
+  His reverence lit its trembling rays.
+  Resistless came great Heaven's decree;
+  The sons of Shang must bend the knee;--
+  The sons of Shang, each one a king,
+  In numbers beyond numbering.
+  Yet as God spoke, so must it be:--
+  The sons of Shang all bent the knee.
+
+  Now each to Chow his homage pays--
+  So dark and changing are Heaven's ways.
+  When we pour our libations here,
+  The officers of Shang appear,
+  Quick and alert to give their aid:--
+  Such is the service by them paid,
+  While still they do not cast aside
+  The cap and broidered axe--their pride.
+  Ye servants of our line of kings,
+  Remember him from whom it springs.
+
+  Remember him from whom it springs;--
+  Let this give to your virtue wings.
+  Seek harmony with Heaven's great mind;--
+  So shall you surest blessing find.
+  Ere Shang had lost the nation's heart,
+  Its monarchs all with God had part
+  In sacrifice. From them you see
+  'Tis hard to keep high Heaven's decree.
+
+  'Tis hard to keep high Heaven's decree!
+  O sin not, or you cease to be.
+  To add true lustre to your name,
+  See Shang expire in Heaven's dread flame.
+  For Heaven's high dealings are profound,
+  And far transcend all sense and sound.
+  From Wan your pattern you must draw,
+  And all the States will own your law.
+
+
+[Book II. is omitted]
+
+
+BOOK III [*]
+
+
+
+DECADE OF TANG
+
+
+
+~King Seuen on the Occasion of a Great Drought~
+
+  Grand shone the Milky Way on high,
+  With brilliant span athwart the sky,
+    Nor promise gave of rain.
+  King Seuen long gazed; then from him broke,
+  In anguished tones the words he spoke.
+    Well might he thus complain!
+  "O Heaven, what crimes have we to own,
+  That death and ruin still come down?
+  Relentless famine fills our graves.
+  Pity the king who humbly craves!
+    Our miseries never cease.
+  To every Spirit I have vowed;
+  The choicest victim's blood has flowed.
+  As offerings I have freely paid
+  My store of gems and purest jade.
+    Hear me, and give release!
+
+  "The drought consumes us. As on wing
+  Its fervors fly, and torment bring.
+  With purest mind and ceaseless care
+  My sacrifices I prepare.
+  At thine own border altars, Heaven,
+  And in my father's fane, I've given
+    What might relief have found.
+  What Powers above, below, have sway,
+  To all my precious gifts I pay,
+    Then bury in the ground.
+  Yes, every Spirit has received
+  Due honor, and, still unrelieved,
+    Our sufferings greater grow.
+  How-tseih can't give the needed aid,
+  And help from God is still delayed!
+  The country lies a ruined waste.
+  O would that I alone might taste
+    This bitter cup of woe!
+
+  "The drought consumes us. Nor do I
+  To fix the blame on others try.
+  I quake with dread; the risk I feel,
+  As when I hear the thunders peal,
+    Or fear its sudden crash.
+  Our black-haired race, a remnant now,
+  Will every one be swept from Chow,
+    As by the lightning's flash.
+  Nor I myself will live alone.
+  God from his great and heavenly throne
+    Will not spare even me.
+  O friends and officers, come, blend
+  Your prayers with mine; come, lowly bend.
+  Chow's dynasty will pass away;
+  Its altars at no distant day
+    In ruins all shall be!
+
+  "The drought consumes us. It keeps on
+  Its fatal course. All hope is gone.
+  The air more fierce and fiery glows.
+  Where can I fly? Where seek repose?
+    Death marks me for its prey.
+  Above, no saving hand! Around,
+  No hope, no comfort, can be found.
+  The dukes and ministers of old
+  Give us no help. Can ye withhold
+  Your sympathy, who lately reigned?
+  And parents, how are you restrained,
+    In this so dreadful day?
+
+  "The drought consumes us. There on high
+  The hills are parched. The streams are dry.
+  Drought's demon stalks abroad in ire,
+  And scatters wide his flames and fire.
+    Alas, my woful heart!
+  The fires within its strength consume;
+  The heat without creates a gloom
+    That from it will not part.
+  The dukes and ministers by-gone
+  Respond not to my prayer and moan.
+  God in great Heaven, permission give
+  That I may in retirement live,
+    And try to heal my smart!
+
+  "The drought consumes us. Still I strive,
+  And will not leave while I survive.
+    Duty to shun I fear.
+  Why upon me has come this drought?
+  Vainly I try to search it out,
+    Vainly, with quest severe.
+  For a good harvest soon I prayed,
+  Nor late the rites I duly paid,
+  To Spirits of the air and land.
+  There wanted nought they could demand,
+    Their favor to secure.
+  God in great heaven, be just, be kind!
+  Thou dost not bear me in Thy mind.
+  My cry, ye wisest Spirits, hear!
+  Ye whom I constantly revere,
+    Why do I this endure?
+
+  "The drought consumes us. People fly,
+  And leave their homes. Each social tie
+    And bond of rule is snapt.
+  The Heads of Boards are all perplexed;
+  My premier's mind is sorely vexed;
+    In trouble all are wrapt.
+  The Masters of my Horse and Guards;
+  My cook, and men of different wards:--
+  Not one has from the struggle shrunk.
+  Though feeling weak, they have not sunk,
+    But done their best to aid.
+  To the great sky I look with pain;--
+  Why do these grievous sorrows rain
+    On my devoted head?
+
+  "Yes, at the mighty sky I gaze,
+  And lo! the stars pursue their maze,
+    And sparkle clear and bright.
+  Ah! Heaven nor helps, nor seems to ken.
+  Great officers and noble men,
+  With all your powers ye well have striven,
+  And reverently have sought from Heaven
+    Its aid in our great fight.
+  My death is near; but oh! keep on,
+  And do as thus far you have done.
+    Regard you only me?
+  No, for yourselves and all your friends,
+  On whom for rule the land depends,
+    You seek security.
+  I turn my gaze to the great sky;--
+  When shall this drought be done, and I
+    Quiet and restful be?"
+
+
+[NOTE *: Selections from Book II. are omitted.--EDITOR.]
+
+
+
+PART IV.--ODES OF THE TEMPLE AND ALTAR
+
+
+
+BOOK I
+
+
+
+SACRIFICIAL ODES OF CHOW
+
+
+
+~Appropriate to a Sacrifice to King Wan~
+
+  My offerings here are given,
+    A ram, a bull.
+  Accept them, mighty Heaven,
+    All-bountiful.
+
+  Thy statutes, O great king,
+    I keep, I love;
+  So on the realm to bring
+    Peace from above.
+
+  From Wan comes blessing rich;
+    Now on the right
+  He owns those gifts to which
+    Him I invite.
+
+  Do I not night and day,
+    Revere great Heaven,
+  That thus its favor may
+    To Chow be given?
+
+
+
+~On Sacrificing to the Kings Woo, Ching, and K'ang~
+
+  The arm of Woo was full of might;
+    None could his fire withstand;
+  And Ching and K'ang stood forth to sight,
+    As kinged by God's own hand.
+
+  We err not when we call them sage.
+    How grandly they maintained
+  Their hold of all the heritage
+    That Wan and Woo had gained!
+
+  As here we worship, they descend,
+    While bells and drums resound,
+  And stones and lutes their music blend.
+    With blessings we are crowned.
+
+  The rites correctly we discharge;
+    The feast we freely share.
+  Those Sires Chow's glory will enlarge,
+    And ever for it care.
+
+
+
+THE TRAVELS OF FÂ-HIEN
+
+
+
+[Translation by James Legge]
+
+
+TRANSLATOR'S INTRODUCTION
+
+
+Nothing of great importance is known about Fâ-hien in addition to what
+may be gathered from his own record of his travels. I have read the
+accounts of him in the "Memoirs of Eminent Monks," compiled in A.D. 519,
+and a later work, the "Memoirs of Marvellous Monks," by the third
+emperor of the Ming dynasty (A.D. 1403-1424), which, however, is nearly
+all borrowed from the other; and all in them that has an appearance of
+verisimilitude can be brought within brief compass.
+
+His surname, they tell us, was Kung, and he was a native of Wu-yang in
+P'ing-yang, which is still the name of a large department in Shan-hsî.
+He had three brothers older than himself; but when they all died before
+shedding their first teeth, his father devoted him to the service of the
+Buddhist society, and had him entered as a Srâmanera, still keeping him
+at home in the family. The little fellow fell dangerously ill, and the
+father sent him to the monastery, where he soon got well and refused to
+return to his parents.
+
+When he was ten years old, his father died; and an uncle, considering
+the widowed solitariness and helplessness of the mother, urged him to
+renounce the monastic life, and return to her, but the boy replied, "I
+did not quit the family in compliance with my father's wishes, but
+because I wished to be far from the dust and vulgar ways of life. This
+is why I choose monkhood." The uncle approved of his words and gave over
+urging him. When his mother also died, it appeared how great had been
+the affection for her of his fine nature; but after her burial he
+returned to the monastery.
+
+On one occasion he was cutting rice with a score or two of his
+fellow-disciples, when some hungry thieves came upon them to take away
+their grain by force. The other Srâmaneras all fled, but our young hero
+stood his ground, and said to the thieves, "If you must have the grain,
+take what you please. But, sirs, it was your former neglect of charity
+which brought you to your present state of destitution; and now, again,
+you wish to rob others. I am afraid that in the coming ages you will
+have still greater poverty and distress; I am sorry for you beforehand."
+With these words he followed his companions to the monastery, while the
+thieves left the grain and went away, all the monks, of whom there were
+several hundred, doing homage to his conduct and courage.
+
+When he had finished his novitiate and taken on him the obligations of
+the full Buddhist orders, his earnest courage, clear intelligence, and
+strict regulation of his demeanor, were conspicuous; and soon after, he
+undertook his journey to India in search of complete copies of the
+Vinaya-pitaka. What follows this is merely an account of his travels in
+India and return to China by sea, condensed from his own narrative, with
+the addition of some marvellous incidents that happened to him, on his
+visit to the Vulture Peak near Râjagriha.
+
+It is said in the end that after his return to China, he went to the
+capital (evidently Nanking), and there, along with the Indian Sramana
+Buddha-bhadra, executed translations of some of the works which he had
+obtained in India; and that before he had done all that he wished to do
+in this way, he removed to King-chow (in the present Hoo-pih), and died
+in the monastery of Sin, at the age of eighty-eight, to the great sorrow
+of all who knew him. It is added that there is another larger work
+giving an account of his travels in various countries.
+
+Such is all the information given about our author, beyond what he has
+himself told us. Fâ-hien was his clerical name, and means "Illustrious
+in the Law," or "Illustrious master of the Law." The Shih which often
+precedes it is an abbreviation of the name of Buddha as Sâkyamuni, "the
+Sâkya, mighty in Love, dwelling in Seclusion and Silence," and may be
+taken as equivalent to Buddhist. He is sometimes said to have belonged
+to "the eastern Tsin dynasty" (A.D. 317-419), and sometimes to "the
+Sung," that is, the Sung dynasty of the House of Liû (A.D. 420-478). If
+he became a full monk at the age of twenty, and went to India when he
+was twenty-five, his long life may have been divided pretty equally
+between the two dynasties.
+
+If there were ever another and larger account of Fâ-hien's travels than
+the narrative of which a translation is now given, it has long ceased to
+be in existence.
+
+In the catalogue of the imperial library of the Suy dynasty (A.D.
+589-618), the name Fâ-hien occurs four times. Towards the end of the
+last section of it, after a reference to his travels, his labors in
+translation at Kin-ling (another name for Nanking), in conjunction with
+Buddha-bhadra, are described. In the second section we find "A Record of
+Buddhistic Kingdoms"--with a note, saying that it was the work of "the
+Sramana, Fâ-hien"; and again, we have "Narrative of Fâ-hien in two
+Books," and "Narrative of Fâ-hien's Travels in one Book." But all these
+three entries may possibly belong to different copies of the same work,
+the first and the other two being in separate subdivisions of the
+catalogue.
+
+In the two Chinese copies of the narrative in my possession the title is
+"Record of Buddhistic Kingdoms." In the Japanese or Corean recension the
+title is twofold; first, "Narrative of the Distinguished Monk, Fâ-hien";
+and then, more at large, "Incidents of Travels in India, by the Sramana
+of the Eastern Tsîn, Fâ-hien, recorded by himself."
+
+There is still earlier attestation of the existence of our little work
+than the Suy catalogue. The "Catalogue Raisonné" of the imperial library
+of the present dynasty mentions two quotations from it by Le Tâo-yüen, a
+geographical writer of the dynasty of the Northern Wei (A.D. 386-584),
+one of them containing eighty-nine characters, and the other two hundred
+and seventy-six; both of them given as from the "Narrative of Fâ-hien."
+
+In all catalogues subsequent to that of Suy our work appears. The
+evidence for its authenticity and genuineness is all that could be
+required. It is clear to myself that the "Record of Buddhistic Kingdoms"
+and the "Narrative of his Travels by Fâ-hien" were designations of one
+and the same work, and that it is doubtful whether any larger work on
+the same subject was ever current. With regard to the text subjoined to
+my translation, it was published in Japan in 1779. The editor had before
+him four recensions of the narrative; those of the Sung and Ming
+dynasties, with appendices on the names of certain characters in them;
+that of Japan; and that of Corea. He wisely adopted the Corean text,
+published in accordance with a royal rescript in 1726, so far as I can
+make out; but the different readings of the other texts are all given in
+top-notes, instead of foot-notes as with us, this being one of the
+points in which customs in the East and West go by contraries. Very
+occasionally, the editor indicates by a single character, equivalent to
+"right" or "wrong," which reading in his opinion is to be preferred.
+
+The editors of the "Catalogue Raisonné" intimate their doubts of the
+good taste and reliability of all Fâ-hien's statements. It offends them
+that he should call central India the "Middle Kingdom," and China, which
+to them was the true and only Middle Kingdom, but "a Border-land"--it
+offends them as the vaunting language of a Buddhist writer, whereas the
+reader will see in the expressions only an instance of what Fâ-hien
+calls his "simple straightforwardness."
+
+As an instance of his unreliability they refer to his account of the
+Buddhism of Khoten, whereas it is well-known, they say, that the
+Khoteners from ancient times till now have been Mohammedans;--as if they
+could have been so one hundred and seventy years before Mohammed was
+born, and two hundred twenty-two years before the year of the Hegira!
+And this is criticism in China. The catalogue was ordered by the
+K'ien-lung emperor in 1722. Between three and four hundred of the "Great
+Scholars" of the empire were engaged on it in various departments, and
+thus egregiously ignorant did they show themselves of all beyond the
+limits of their own country, and even of the literature of that country
+itself.
+
+Much of what Fâ-hien tells his readers of Buddhist miracles and legends
+is indeed unreliable and grotesque; but we have from him the truth as to
+what he saw and heard.
+
+In concluding this introduction I wish to call attention to some
+estimates of the number of Buddhists in the world which have become
+current, believing, as I do, that the smallest of them is much above
+what is correct.
+
+In a note on the first page of his work on the Bhilsa Topes (1854),
+General Cunningham says: "The Christians number about two hundred and
+seventy millions; the Buddhists about two hundred and twenty-two
+millions, who are distributed as follows: China one hundred and seventy
+millions, Japan twenty-five millions, Anam fourteen millions, Siam three
+millions, Ava eight millions, Nepál one million, and Ceylon one
+million." In his article on M.J. Barthélemy Saint-Hilaire's "Le Bouddha
+et sa Religion," republished in his "Chips from a German workshop," vol.
+i. (1868), Professor Max Müller says, "The young prince became the
+founder of a religion which, after more than two thousand years, is
+still professed by four hundred and fifty-five millions of human
+beings," and he appends the following note: "Though truth is not settled
+by majorities, it would be interesting to know which religion counts at
+the present moment the largest numbers of believers. Berghaus, in his
+'Physical Atlas,' gives the following division of the human race
+according to religion: 'Buddhists 31.2 per cent., Christians 30.7,
+Mohammedans 15.7, Brahmanists 13.4, Heathens 8.7, and Jews O.3.' As
+Berghaus does not distinguish the Buddhists in China from the followers
+of Confucius and Laotse, the first place on the scale belongs really to
+Christianity. It is difficult in China to say to what religion a man
+belongs, as the same person may profess two or three. The emperor
+himself, after sacrificing according to the ritual of Confucius, visits
+a Tao-tsé temple, and afterwards bows before an image of Fo in a
+Buddhist chapel." ("Mélanges Asiatiques de St. Pétersbourg," vol. ii. p.
+374.)
+
+Both these estimates are exceeded by Dr. T.W. Rhys Davids (intimating
+also the uncertainty of the statements, and that numbers are no evidence
+of truth) in the introduction to his "Manual of Buddhism." The Buddhists
+there appear as amounting in all to five hundred millions:--thirty
+millions of Southern Buddhists, in Ceylon, Burma, Siam, Anam, and India
+(Jains); and four hundred and seventy millions of Northern Buddhists, of
+whom nearly thirty-three millions are assigned to Japan, and 414,686,974
+to the eighteen provinces of China proper. According to him, Christians
+amount to about 26 per cent, of mankind, Hindus to about 13, Mohammedans
+to about 12-1/2, Buddhists to about 40, and Jews to about one-half of
+one per cent.
+
+In regard to all these estimates, it will be observed that the immense
+numbers assigned to Buddhism are made out by the multitude of Chinese
+with which it is credited. Subtract Cunningham's one hundred and seventy
+millions of Chinese from his total of two hundred and twenty-two
+millions, and there remain only fifty-two millions of Buddhists.
+Subtract Davids's four hundred fourteen and one-half millions of Chinese
+from his total of five hundred millions, and there remain only
+eighty-five and one-half millions for Buddhism. Of the numbers assigned
+to other countries, as well as of their whole populations, I am in
+considerable doubt, excepting in the cases of Ceylon and India; but the
+greatness of the estimates turns upon the immense multitudes said to be
+in China. I do not know what total population Cunningham allowed for
+that country, nor on what principle he allotted one hundred and seventy
+millions of it to Buddhism; perhaps he halved his estimate of the whole,
+whereas Berghaus and Davids allotted to it the highest estimates that
+have been given of the people.
+
+But we have no certain information of the population of China. At an
+interview with the former Chinese ambassador, Kwo Sung-tâo, in Paris, in
+1878, I begged him to write out for me the amount, with the authority
+for it, and he assured me that it could not be done. I have read
+probably almost everything that has been published on the subject, and
+endeavored by methods of my own to arrive at a satisfactory
+conclusion;--without reaching a result which I can venture to lay before
+the public. My impression has been that four hundred millions is hardly
+an exaggeration.
+
+But supposing that we had reliable returns of the whole population, how
+shall we proceed to apportion that among Confucianists, Tâoists, and
+Buddhists? Confucianism is the orthodoxy of China. The common name for
+it is Jû Chiâo, "the Doctrines held by the Learned Class," entrance into
+the circle of which is, with a few insignificant exceptions, open to all
+the people. The mass of them and the masses under their influence are
+preponderatingly Confucian; and in the observance of ancestral worship,
+the most remarkable feature of the religion proper of China from the
+earliest times, of which Confucius was not the author but the prophet,
+an overwhelming majority are regular and assiduous.
+
+Among "the strange principles" which the emperor of the K'ang-hsî
+period, in one of his famous Sixteen Precepts, exhorted his people to
+"discountenance and put away, in order to exalt the correct doctrine,"
+Buddhism and Tâoism were both included. If, as stated in the note quoted
+from Professor Müller, the emperor countenances both the Tâoist worship
+and the Buddhist, he does so for reasons of state; to please especially
+his Buddhistic subjects in Thibet and Mongolia, and not to offend the
+many whose superstitious fancies incline to Tâoism.
+
+When I went out and in as a missionary among the Chinese people for
+about thirty years, it sometimes occurred to me that only the inmates of
+their monasteries and the recluses of both systems should be enumerated
+as Buddhists and Taoists; but I was in the end constrained to widen that
+judgment, and to admit a considerable following of both among the
+people, who have neither received the tonsure nor assumed the yellow
+top. Dr. Eitel, in concluding his discussion of this point in his
+"Lecture on Buddhism, an Event in History," says: "It is not too much to
+say that most Chinese are theoretically Confucianists, but emotionally
+Buddhists or Taoists. But fairness requires us to add that, though the
+mass of the people are more or less influenced by Buddhist doctrines,
+yet the people, as a whole, have no respect for the Buddhist church, and
+habitually sneer at Buddhist priests." For the "most" in the former of
+these two sentences I would substitute "nearly all;" and between my
+friend's "but" and "emotionally" I would introduce "many are," and would
+not care to contest his conclusion further. It does seem to me
+preposterous to credit Buddhism with the whole of the vast population of
+China, the great majority of whom are Confucianists. My own opinion is
+that its adherents are not so many as those even of Mohammedanism, and
+that instead of being the most numerous of the religions (so-called) of
+the world, it is only entitled to occupy the fifth place, ranking below
+Christianity, Confucianism, Brahmanism, and Mohammedanism, and followed,
+some distance off, by Tâoism. To make a table of percentages of mankind,
+and to assign to each system its proportion, are to seem to be wise
+where we are deplorably ignorant; and, moreover, if our means of
+information were much better than they are, our figures would merely
+show the outward adherence. A fractional percentage might tell more for
+one system than a very large integral one for another.
+
+JAMES LEGGE.
+
+
+
+THE TRAVELS OF FÂ-HIEN
+
+
+
+CHAPTER I
+
+~From Ch'ang-gan to the Sandy Desert~
+
+
+Fâ-Hien had been living in Ch'ang-gan. [1] Deploring the mutilated and
+imperfect state of the collection of the Books of Discipline, in the
+second year of the period Hwang-che, being the Ke-hâe year of the cycle,
+[2] he entered into an engagement with Hwuy-king, Tâo-ching, Hwuy-ying,
+and Hwuy-wei, that they should go to India and seek for the Disciplinary
+Rules.
+
+After starting from Ch'ang-gan, they passed through Lung, [3] and came
+to the kingdom of K'een-kwei,[4] where they stopped for the summer
+retreat. When that was over, they went forward to the kingdom of
+Now-t'an, crossed the mountain of Yang-low, and reached the emporium of
+Chang-yih.[5] There they found the country so much disturbed that
+travelling on the roads was impossible for them. Its king, however, was
+very attentive to them, kept them in his capital, and acted the part of
+their dânapati.[6]
+
+Here they met with Che-yen, Hwuy-keen, Sang-shâo, Pâo-yun, and
+Sang-king; and in pleasant association with them, as bound on the same
+journey with themselves, they passed the summer retreat of that year [7]
+together, resuming after it their travelling, and going on to
+T'un-hwang, [8] the chief town in the frontier territory of defence
+extending for about eighty li from east to west, and about forty from
+north to south. Their company, increased as it had been, halted there
+for some days more than a month, after which Fâ-hien and his four
+friends started first in the suite of an envoy, having separated for a
+time from Pâo-yun and his associates.
+
+Le Hâo, the prefect of Tun-hwang, had supplied them with the means of
+crossing the desert before them, in which there are many evil demons and
+hot winds. Travellers who encounter them perish all to a man. There is
+not a bird to be seen in the air above, nor an animal on the ground
+below. Though you look all round most earnestly to find where you can
+cross, you know not where to make your choice, the only mark and
+indication being the dry bones of the dead left upon the sand.
+
+
+[Footnote 1: Ch'ang-gan is still the name of the principal district (and
+its city) in the department of Se-gan, Shen-se. It had been the capital
+of the first empire of Han (B.C. 202 A.D. 24), as it subsequently was
+that of Suy (A.D. 589-618).]
+
+[Footnote 2: The period Hwang-che embraced from A.D. 399 to 414, being
+the greater portion of the reign of Yâo Hing of the After Ts'in, a
+powerful prince. He adopted Hwang-che for the style of his reign in 399,
+and the cyclical name of that year was Kang-tsze. It is not possible at
+this distance of time to explain, if it could be explained, how Fâ-hien
+came to say that Ke-hâe was the second year of the period. It seems most
+reasonable to suppose that he set out on his pilgrimage in A.D. 399, the
+cycle name of which was Ke-hâe. In the "Memoirs of Eminent Monks" it is
+said that our author started in the third year of the period Lung-gan of
+the Eastern Ts'in, which was A.D. 399.]
+
+[Footnote 3: Lung embraced the western part of Shen-se and the eastern
+part of Kan-suh. The name remains in Lung Chow, in the extreme west of
+Shen-se.]
+
+[Footnote 4: K'een-kwei was the second king of "the Western Ts'in."
+Fâ-hien would find him at his capital, somewhere in the present
+department of Lan-chow, Kan-suh.]
+
+[Footnote 5: Chang-yih is still the name of a district in Kan-chow
+department, Kan-suh. It is a long way north and west from Lan-chow, and
+not far from the Great Wall. Its king at this time was, probably,
+Twan-yeh of "the northern Lëang."]
+
+[Footnote 6: Dâna is the name for religious charity, the first of the
+six pâramitâs, or means of attaining to nirvâna; and a dânapati is "one
+who practises dâna and thereby crosses the sea of misery."]
+
+[Footnote 7: This was the second summer since the pilgrims left
+Ch'ang-gan. We are now, therefore, probably, in A.D. 400.]
+
+[Footnote 8: T'un-hwang is still the name of one of the two districts
+constituting the department of Gan-se, the most western of the
+prefectures of Kan-suh; beyond the termination of the Great Wall.]
+
+
+
+CHAPTER II
+
+~On to Shen-shen and thence to Khoten~
+
+
+After travelling for seventeen days, a distance we may calculate of
+about 1500 li, the pilgrims reached the kingdom of Shen-shen, a country
+rugged and hilly, with a thin and barren soil. The clothes of the common
+people are coarse, and like those worn in our land of Han, [1] some
+wearing felt and others coarse serge or cloth of hair; this was the only
+difference seen among them. The king professed our Law, and there might
+be in the country more than four thousand monks, who were all students
+of the hînayâna. [2] The common people of this and other kingdoms in
+that region, as well as the Sramans, [3] all practise the rules of
+India, only that the latter do so more exactly, and the former more
+loosely. So the travellers found it in all the kingdoms through which
+they went on their way from this to the west, only that each had its own
+peculiar barbarous speech. The monks, however, who had given up the
+worldly life and quitted their families, were all students of Indian
+books and the Indian language. Here they stayed for about a month, and
+then proceeded on their journey, fifteen days' walking to the northwest
+bringing them to the country of Woo-e. In this also there were more than
+four thousand monks, all students of the hînayâna. They were very strict
+in their rules, so that Sramans from the territory of Ts'in were all
+unprepared for their regulations. Fâ-hien, through the management of Foo
+Kung-sun, _maître d'hotellerie_, was able to remain with his company in
+the monastery where they were received for more than two months, and
+here they were rejoined by Pâo-yun and his friends. At the end of that
+time the people of Woo-e neglected the duties of propriety and
+righteousness, and treated the strangers in so niggardly a manner that
+Che-yen, Hwuy-keen, and Hwuy-wei went back towards Kâo-ch'ang, hoping to
+obtain there the means of continuing their journey. Fâ-hien and the
+rest, however, through the liberality of Foo Kung-sun, managed to go
+straight forward in a southwest direction. They found the country
+uninhabited as they went along. The difficulties which they encountered
+in crossing the streams and on their route, and the sufferings which
+they endured, were unparalleled in human experience, but in the course
+of a month and five days they succeeded in reaching Yu-teen.
+
+
+[Footnote 1: This is the name which Fâ-hien always uses when he would
+speak of China, his native country, as a whole, calling it from the
+great dynasty which had ruled it, first and last, for between four and
+five centuries. Occasionally, as we shall immediately see, he speaks of
+"the territory of Ts'in or Ch'in," but intending thereby only the
+kingdom of Ts'in, having its capital in Ch'ang-gan.]
+
+[Footnote 2: Meaning the "small vehicle, or conveyance." There are in
+Buddhism the triyâna, or "three different means of salvation, i.e. of
+conveyance across the samsâra, or sea of transmigration, to the shores
+of nirvâna. Afterwards the term was used to designate the different
+phases of development through which the Buddhist dogma passed, known as
+the mahâyâna, hînayâna, and madhyamayâna." "The hînayâna is the simplest
+vehicle of salvation, corresponding to the first of the three degrees of
+saintship." E.H., pp. 151-2, 45, and 117.]
+
+[Footnote 3: "Sraman" may in English take the place of Sramana, the name
+for Buddhist monks, as those who have separated themselves from (left)
+their families, and quieted their hearts from all intrusion of desire
+and lust.]
+
+
+
+CHAPTER III
+
+~Khoten--Processions of Images~
+
+
+Yu-Teen is a pleasant and prosperous kingdom, with a numerous and
+flourishing population. The inhabitants all profess our Law, and join
+together in its religious music for their enjoyment. The monks amount to
+several myriads, most of whom are students of the mahâyâna. [1] They all
+receive their food from the common store. Throughout the country the
+houses of the people stand apart like separate stars, and each family
+has a small tope [2] reared in front of its door. The smallest of these
+may be twenty cubits high, or rather more. They make in the monasteries
+rooms for monks from all quarters, the use of which is given to
+travelling monks who may arrive, and who are provided with whatever else
+they require.
+
+The lord of the country lodged Fâ-hien and the others comfortably, and
+supplied their wants, in a monastery called Gomati, of the mahâyâna
+school. Attached to it there are three thousand monks, who are called to
+their meals by the sound of a bell. When they enter the refectory, their
+demeanor is marked by a reverent gravity, and they take their seats in
+regular order, all maintaining a perfect silence. No sound is heard from
+their alms-bowls and other utensils. When any of these pure men require
+food, they are not allowed to call out to the attendants for it, but
+only make signs with their hands.
+
+Hwuy-king, Tâo-ching, and Hwuy-tah set out in advance towards the
+country of K'eeh-ch'â; but Fâ-hien and the others, wishing to see the
+procession of images, remained behind for three months. There are in
+this country four great monasteries, not counting the smaller ones.
+Beginning on the first day of the fourth month, they sweep and water the
+streets inside the city, making a grand display in the lanes and byways.
+Over the city gate they pitch a large tent, grandly adorned in all
+possible ways, in which the king and queen, with their ladies
+brilliantly arrayed, take up their residence for the time.
+
+The monks of the Gomati monastery, being mahâyâna students, and held in
+greatest reverence by the king, took precedence of all the others in the
+procession. At a distance of three or four li from the city, they made a
+four-wheeled image car, more than thirty cubits high, which looked like
+the great hall of a monastery moving along. The seven precious
+substances [3] were grandly displayed about it, with silken streamers
+and canopies hanging all around. The chief image stood in the middle of
+the car, with two Bodhisattvas [4] in attendance on it, while devas were
+made to follow in waiting, all brilliantly carved in gold and silver,
+and hanging in the air. When the car was a hundred paces from the gate,
+the king put off his crown of state, changed his dress for a fresh suit,
+and with bare feet, carrying in his hands flowers and incense, and with
+two rows of attending followers, went out at the gate to meet the image;
+and, with his head and face bowed to the ground, he did homage at its
+feet, and then scattered the flowers and burnt the incense. When the
+image was entering the gate, the queen and the brilliant ladies with her
+in the gallery above scattered far and wide all kinds of flowers, which
+floated about and fell promiscuously to the ground. In this way
+everything was done to promote the dignity of the occasion. The
+carriages of the monasteries were all different, and each one had its
+own day for the procession. The ceremony began on the first day of the
+fourth month, and ended on the fourteenth, after which the king and
+queen returned to the palace.
+
+Seven or eight li to the west of the city there is what is called the
+King's new monastery, the building of which took eighty years, and
+extended over three reigns. It may be two hundred and fifty cubits in
+height, rich in elegant carving and inlaid work, covered above with gold
+and silver, and finished throughout with a combination of all the
+precious substances. Behind the tope there has been built a Hall of
+Buddha, of the utmost magnificence and beauty, the beams, pillars,
+venetianed doors and windows, being all overlaid with gold-leaf. Besides
+this, the apartments for the monks are imposingly and elegantly
+decorated, beyond the power of words to express. Of whatever things of
+highest value and preciousness the kings in the six countries on the
+east of the Ts'ung range of mountains are possessed, they contribute the
+greater portion to this monastery, using but a small portion of them
+themselves.
+
+
+[Footnote 1: Mahâyâna is a later form of the Buddhist doctrine, the
+second phase of its development corresponding to the state of a
+Bodhisattva, who, being able to transport himself and all mankind to
+nirvâna, may be compared to a huge vehicle.]
+
+[Footnote 2: A worshipping place, an altar, or temple.]
+
+[Footnote 3: The Sapta-ratna, gold, silver, lapis lazuli, rock crystal,
+rubies, diamonds or emeralds, and agate.]
+
+[Footnote 4: A Bodhisattva is one whose essence has become intelligence;
+a Being who will in some future birth as a man (not necessarily or
+usually the next) attain to Buddhahood. The name does not include those
+Buddhas who have not yet attained to parinirvâna. The symbol of the
+state is an elephant fording a river.]
+
+
+
+CHAPTER IV
+
+~Through the Ts'ung Mountains to K'eech-ch'a~
+
+
+When the processions of images in the fourth month were over, Sang-shâo,
+by himself alone, followed a Tartar who was an earnest follower of the
+Law, and proceeded towards Ko-phene. Fâ-hien and the others went forward
+to the kingdom of Tsze-hoh, which it took them twenty-five days to
+reach. Its king was a strenuous follower of our Law, and had around him
+more than a thousand monks, mostly students of the mahâyâna. Here the
+travellers abode fifteen days, and then went south for four days, when
+they found themselves among the Ts'ung-ling mountains, and reached the
+country of Yu-hwuy, where they halted and kept their retreat. [1] When
+this was over, they went on among the hills for twenty-five days, and
+got to K'eeh-ch'a, there rejoining Hwuy-king and his two companions.
+
+
+[Footnote 1: This was the retreat already twice mentioned as kept by the
+pilgrims in the summer, the different phraseology, "quiet rest," without
+any mention of the season, indicating their approach to India. Two, if
+not three, years had elapsed since they left Ch'ang-gan. Are we now with
+them in 402?]
+
+
+
+CHAPTER V
+
+~Great Quinquennial Assembly of Monks~
+
+
+It happened that the king of the country was then holding the pañcha
+parishad; that is, in Chinese, the great quinquennial assembly. When
+this is to be held, the king requests the presence of the Sramans from
+all quarters of his kingdom. They come as if in clouds; and when they
+are all assembled, their place of session is grandly decorated. Silken
+streamers and canopies are hung out in it, and water-lilies in gold and
+silver are made and fixed up behind the places where the chief of them
+are to sit. When clean mats have been spread, and they are all seated,
+the king and his ministers present their offerings according to rule and
+law. The assembly takes place in the first, second, or third month, for
+the most part in the spring.
+
+After the king has held the assembly, he further exhorts the ministers
+to make other and special offerings. The doing of this extends over one,
+two, three, five, or even seven days; and when all is finished, he takes
+his own riding-horse, saddles, bridles, and waits on him himself, while
+he makes the noblest and most important minister of the kingdom mount
+him. Then, taking fine white woollen cloth, all sorts of precious
+things, and articles which the Sramans require, he distributes them
+among them, uttering vows at the same time along with all his ministers;
+and when this distribution has taken place, he again redeems whatever he
+wishes from the monks.
+
+The country, being among the hills and cold, does not produce the other
+cereals, and only the wheat gets ripe. After the monks have received
+their annual portion of this, the mornings suddenly show the hoar-frost,
+and on this account the king always begs the monks to make the wheat
+ripen [1] before they receive their portion. There is in the country a
+spittoon which belonged to Buddha, made of stone, and in color like his
+alms-bowl. There is also a tooth of Buddha, for which the people have
+reared a tope, connected with which there are more than a thousand monks
+and their disciples, all students of the hînayâna. To the east of these
+hills the dress of the common people is of coarse materials, as in our
+country of Ts'in, but here also there were among them the differences of
+fine woollen cloth and of serge or haircloth. The rules observed by the
+Sramans are remarkable, and too numerous to be mentioned in detail. The
+country is in the midst of the Onion range. As you go forward from these
+mountains, the plants, trees, and fruits are all different from those of
+the land of Han, excepting only the bamboo, pomegranate, and sugarcane.
+
+
+[Footnote 1: Watters calls attention to this as showing that the monks
+of K'eeh-ch'â had the credit of possessing weather-controlling powers.]
+
+
+
+CHAPTER VI
+
+~North India--Image of Maitreya Bodhisattva~
+
+
+From this the travellers went westward towards North India, and after
+being on the way for a month, they succeeded in getting across and
+through the range of the Onion mountains. The snow rests on them both
+winter and summer. There are also among them venomous dragons, which,
+when provoked, spit forth poisonous winds, and cause showers of snow and
+storms of sand and gravel. Not one in ten thousand of those who
+encounter these dangers escapes with his life. The people of the country
+call the range by the name of "The Snow mountains." When the travellers
+had got through them, they were in North India, and immediately on
+entering its borders, found themselves in a small kingdom called
+T'oleih, where also there were many monks, all students of the hînayâna.
+
+In this kingdom there was formerly an Arhan, [1] who by his supernatural
+power took a clever artificer up to the Tushita [2] heaven, to see the
+height, complexion, and appearance of Maitreya Bodhisattva, [3] and then
+return and make an image of him in wood. First and last, this was done
+three times, and then the image was completed, eighty cubits in height,
+and eight cubits at the base from knee to knee of the crossed legs. On
+fast-days it emits an effulgent light. The kings of the surrounding
+countries vie with one another in presenting offerings to it. Here it
+is--to be seen now as of old.
+
+[Footnote 1: Lo-han, Arhat, Arahat are all designations of the perfected
+Ârya, the disciple who has passed the different stages of the Noble
+Path, or eightfold excellent way, who has conquered all passions, and is
+not to be reborn again. Arhatship implies possession of certain
+supernatural powers, and is not to be succeeded by Buddhaship, but
+implies the fact of the saint having already attained Nirvâna.]
+
+[Footnote 2: Tushita is the fourth Devaloka, where all Bodhisattvas are
+reborn before finally appearing on earth as Buddha. Life lasts in
+Tushita four thousand years, but twenty-four hours there are equal to
+four hundred years on earth.]
+
+[Footnote 3: Maitreya was a Bodhisattva, the principal one, indeed, of
+Sâkyamuni's retinue, but is not counted among the ordinary disciples,
+nor is anything told of his antecedents. It was in the Tushita heaven
+that Sâkyamuni met him and appointed him as his successor, to appear as
+Buddha after the lapse of five thousand years. Maitreya is therefore the
+expected Messiah of the Buddhists, residing at present in Tushita.]
+
+
+
+CHAPTER VII
+
+~The Perilous Crossing of the Indus~
+
+
+The travellers went on to the southwest for fifteen days at the foot of
+the mountains, and following the course of their range. The way was
+difficult and rugged, running along a bank exceedingly precipitous,
+which rose up there, a hill-like wall of rock, ten thousand cubits from
+the base. When one approached the edge of it, his eyes became unsteady;
+and if he wished to go forward in the same direction, there was no place
+on which he could place his foot; and beneath were the waters of the
+river called the Indus. In former times men had chiselled paths along
+the rocks, and distributed ladders on the face of them, to the number
+altogether of seven hundred, at the bottom of which there was a
+suspension bridge of ropes, by which the river was crossed, its banks
+being there eighty paces apart. The place and arrangements are to be
+found in the Records of the Nine Interpreters, but neither Chang K'een
+[1] nor Kan Ying [2] had reached the spot.
+
+The monks asked Fâ-hien if it could be known when the Law of Buddha
+first went to the east. He replied, "When I asked the people of those
+countries about it, they all said that it had been handed down by their
+fathers from of old that, after the setting up of the image of Maitreya
+Bodhisattva, there were Sramans of India who crossed this river,
+carrying with them Sútras and Books of Discipline. Now the image was set
+up rather more than three hundred years after the Nirvâna of Buddha,
+which may be referred to the reign of king P'ing of the Chow dynasty.
+According to this account we may say that the diffusion of our great
+doctrines in the East began from the setting up of this image. If it had
+not been through that Maitreya, the great spiritual master who is to be
+the successor of the Sâkya, who could have caused the 'Three Precious
+Ones,' [3] to be proclaimed so far, and the people of those border lands
+to know our Law? We know of a truth that the opening of the way for such
+a mysterious propagation is not the work of man; and so the dream of the
+emperor Ming of Han had its proper cause."
+
+
+[Footnote 1: Chang K'een, a minister of the emperor Woo of Han (B.C.
+140-87), is celebrated as the first Chinese who "pierced the void," and
+penetrated to "the regions of the west," corresponding very much to the
+present Turkestan. Through him, by B.C. 115, a regular intercourse was
+established between China and the thirty-six kingdoms or states of that
+quarter.]
+
+[Footnote 2: Less is known of Kan Ying than of Chang K'een. Being sent
+in A.D. 88 by his patron Pan Châo on an embassy to the Roman empire, he
+only got as far as the Caspian sea, and returned to China. He extended,
+however, the knowledge of his countrymen with regard to the western
+regions.]
+
+[Footnote 3: "The precious Buddha," "the precious Law," and "the
+precious Monkhood"; Buddha, Dharma, and Sangha; the whole being
+equivalent to Buddhism.]
+
+
+
+CHAPTER VIII
+
+~Woo-chang, or Udyâna--Traces of Buddha~
+
+
+After crossing the river, the travellers immediately came to the kingdom
+of Woo-chang, which is indeed a part of North India. The people all use
+the language of Central India, "Central India" being what we should call
+the "Middle Kingdom." The food and clothes of the common people are the
+same as in that Central Kingdom. The Law of Buddha is very flourishing
+in Woo-chang. They call the places where the monks stay for a time or
+reside permanently Sanghârâmas; and of these there are in all five
+hundred, the monks being all students of the hînayâna. When stranger
+bhikshus [1] arrive at one of them, their wants are supplied for three
+days, after which they are told to find a resting-place for themselves.
+
+There is a tradition that when Buddha came to North India, he came at
+once to this country, and that here he left a print of his foot, which
+is long or short according to the ideas of the beholder on the subject.
+It exists, and the same thing is true about it, at the present day. Here
+also are still to be seen the rock on which he dried his clothes, and
+the place where he converted the wicked dragon. The rock is fourteen
+cubits high, and more than twenty broad, with one side of it smooth.
+
+Hwuy-king, Hwuy-tah, and Tâo-ching went on ahead towards the place of
+Buddha's shadow in the country of Nâgara; but Fâ-hien and the others
+remained in Woo-chang, and kept the summer retreat. That over, they
+descended south, and arrived in the country of Soo-ho-to.
+
+
+[Footnote 1: Bhikshu is the name for a monk as "living by alms," a
+mendicant. All bhikshus call themselves Sramans. Sometimes the two names
+are used together by our author.]
+
+
+
+CHAPTER IX
+
+~Soo-ho-to--Legends of Buddha~
+
+
+In that country also Buddhism is flourishing. There is in it the place
+where Sakra, [1] Ruler of Devas, in a former age, tried the Bodhisattva,
+by producing a hawk in pursuit of a dove, when the Bodhisattva cut off a
+piece of his own flesh, and with it ransomed the dove. After Buddha had
+attained to perfect wisdom, and in travelling about with his disciples
+arrived at this spot, he informed them that this was the place where he
+ransomed the dove with a piece of his own flesh. In this way the people
+of the country became aware of the fact, and on the spot reared a tope,
+adorned with layers of gold and silver plates.
+
+
+[Footnote 1: Sakra is a common name for the Brahmanic Indra, adopted by
+Buddhism into the circle of its own great adherents;--it has been said,
+"because of his popularity." He is now the representative of the secular
+power, the valiant protector of the Buddhist body, but is looked upon as
+inferior to Sâkyamuni, and every Buddhist saint.]
+
+
+
+CHAPTER X
+
+~Gandhâra--Legends of Buddha~
+
+
+The travellers, going downwards from this towards the east, in five days
+came to the country of Gandhâra, the place where Dharma-vivardhana, the
+son of Asoka, [1] ruled. When Buddha was a Bodhisattva, he gave his eyes
+also for another man here; and at the spot they have also reared a large
+tope, adorned with layers of gold and silver plates. The people of the
+country were mostly students of the hînayâna.
+
+
+[Footnote 1: Asoka is here mentioned for the first time--the Constantine
+of the Buddhist society, and famous for the number of vihâras and topes
+which he erected. He was the grandson of Chandragupta, a rude
+adventurer, who at one time was a refugee in the camp of Alexander the
+Great; and within about twenty years afterwards drove the Greeks out of
+India, having defeated Seleucus, the Greek ruler of the Indus provinces.
+His grandson was converted to Buddhism by the bold and patient demeanor
+of an Arhat whom he had ordered to be buried alive, and became a most
+zealous supporter of the new faith.]
+
+
+
+CHAPTER XI
+
+~Takshasilâ--Legends--The Four Great Topes~
+
+
+Seven days' journey from this to the east brought the travellers to the
+kingdom of Takshasilâ, which means "the severed head" in the language of
+China. Here, when Buddha was a Bodhisattva, he gave away his head to a
+man; and from this circumstance the kingdom got its name.
+
+Going on further for two days to the east, they came to the place where
+the Bodhisattva threw down his body to feed a starving tigress. In these
+two places also large topes have been built, both adorned with layers of
+all the precious substances. The kings, ministers, and peoples of the
+kingdoms around vie with one another in making offerings at them. The
+trains of those who come to scatter flowers and light lamps at them
+never cease. The nations of those quarters call those and the other two
+mentioned before "the four great topes."
+
+
+
+CHAPTER XII
+
+~Buddha's Alms-bowl--Death of Hwuy-king~
+
+
+Going southwards from Gândhâra, the travellers in four days arrived at
+the kingdom of Purushapura. [1] Formerly, when Buddha was travelling in
+this country with his disciples, he said to Ânanda, [2] "After my
+pari-nirvâna, [3] there will be a king named Kanishka, who shall on this
+spot build a tope."
+
+This Kanishka was afterwards born into the world; and once, when he had
+gone forth to look about him, Sakra, Ruler of Devas, wishing to excite
+the idea in his mind, assumed the appearance of a little herd-boy, and
+was making a tope right in the way of the king, who asked what sort of a
+thing he was making. The boy said, "I am making a tope for Buddha." The
+king said, "Very good;" and immediately, right over the boy's tope, he
+proceeded to rear another, which was more than four hundred cubits high,
+and adorned with layers of all the precious substances. Of all the topes
+and temples which the travellers saw in their journeyings, there was not
+one comparable to this in solemn beauty and majestic grandeur. There is
+a current saying that this is the finest tope in Jambudvîpa [4]. When
+the king's tope was completed, the little tope of the boy came out from
+its side on the south, rather more than three cubits in height.
+
+Buddha's alms-bowl is in this country. Formerly, a king of Yüeh-she
+raised a large force and invaded this country, wishing to carry the bowl
+away. Having subdued the kingdom, as he and his captains were sincere
+believers in the Law of Buddha, and wished to carry off the bowl, they
+proceeded to present their offerings on a great scale. When they had
+done so to the Three Precious Ones, he made a large elephant be grandly
+caparisoned, and placed the bowl upon it. But the elephant knelt down on
+the ground, and was unable to go forward. Again he caused a four-wheeled
+wagon to be prepared in which the bowl was put to be conveyed away.
+Eight elephants were then yoked to it, and dragged it with their united
+strength; but neither were they able to go forward. The king knew that
+the time for an association between himself and the bowl had not yet
+arrived, and was sad and deeply ashamed of himself. Forthwith he built a
+tope at the place and a monastery, and left a guard to watch the bowl,
+making all sorts of contributions.
+
+There may be there more than seven hundred monks. When it is near
+mid-day, they bring out the bowl, and, along with the common people,
+make their various offerings to it, after which they take their mid-day
+meal. In the evening, at the time of incense, they bring the bowl out
+again. It may contain rather more than two pecks, and is of various
+colors, black predominating, with the seams that show its fourfold
+composition distinctly marked. Its thickness is about the fifth of an
+inch, and it has a bright and glossy lustre. When poor people throw into
+it a few flowers, it becomes immediately full, while some very rich
+people, wishing to make offering of many flowers, might not stop till
+they had thrown in hundreds, thousands, and myriads of bushels, and yet
+would not be able to fill it.[5]
+
+Pâo-yun and Sang-king here merely made their offerings to the alms-bowl,
+and then resolved to go back. Hwuy-king, Hwuy-tah, and Tâo-ching had
+gone on before the rest to Nagâra, to make their offerings at the places
+of Buddha's shadow, tooth, and the flat-bone of his skull. There
+Hwuy-king fell ill, and Tâo-ching remained to look after him, while
+Hwuy-tah came alone to Purushapura, and saw the others, and then he with
+Pâo-yun and Sang-king took their way back to the land of Ts'in.
+Hwuy-king came to his end in the monastery of Buddha's alms-bowl, and on
+this Fâ-hien went forward alone towards the place of the flat-bone of
+Buddha's skull.[6]
+
+
+[Footnote 1: The modern Peshâwur.]
+
+[Footnote 2: A first cousin of Sâkyamuni, and born at the moment when he
+attained to Buddhaship. Under Buddha's teaching, Ânanda became an Arhat,
+and is famous for his strong and accurate memory; and he played an
+important part at the first council for the formation of the Buddhist
+canon. The friendship between Sâkyamuni and Ânanda was very close and
+tender; and it is impossible to read much of what the dying Buddha said
+to him and of him, as related in the Mahâpari-nirvâna Sûtra, without
+being moved almost to tears. Ânanda is to reappear on earth as Buddha in
+another Kalpa.]
+
+[Footnote 3: On his attaining to nirvâna, Sâkyamuni became the Buddha,
+and had no longer to mourn his being within the circle of
+transmigration, and could rejoice in an absolute freedom from passion,
+and a perfect purity. Still he continued to live on for forty-five
+years, till he attained to pari-nirvâna, and had done with all the life
+of sense and society, and had no more exercise of thought. He died; but
+whether he absolutely and entirely ceased to be, in any sense of the
+word being, it would be difficult to say. Probably he himself would not
+and could not have spoken definitely on the point. So far as our use of
+language is concerned, apart from any assured faith in and hope of
+immortality, his pari-nirvâna was his death.]
+
+[Footnote 4: Jambudvîpa is one of the four great continents of the
+universe, representing the inhabited world as fancied by the Buddhists,
+and so-called because it resembles in shape the leaves of the jambu
+tree.]
+
+[Footnote 5: Compare the narrative in Luke's Gospel, xxi. 1-4.]
+
+[Footnote 6: This story of Hwuy-king's death differs from the account
+given in chapter xiv.--EDITOR.]
+
+
+
+CHAPTER XIII
+
+~Festival of Buddha's Skull-bone~
+
+
+Going west for sixteen yojanas, [1] he came to the city He-lo [2] in the
+borders of the country of Nagâra, where there is the flat-bone of
+Buddha's skull, deposited in a vihâra [3] adorned all over with
+gold-leaf and the seven sacred substances. The king of the country,
+revering and honoring the bone, and anxious lest it should be stolen
+away, has selected eight individuals, representing the great families in
+the kingdom, and committed to each a seal, with which he should seal its
+shrine and guard the relic. At early dawn these eight men come, and
+after each has inspected his seal, they open the door. This done, they
+wash their hands with scented water and bring out the bone, which they
+place outside the vihâra, on a lofty platform, where it is supported on
+a round pedestal of the seven precious substances, and covered with a
+bell of lapis lazuli, both adorned with rows of pearls. Its color is of
+a yellowish white, and it forms an imperfect circle twelve inches round,
+curving upwards to the centre. Every day, after it has been brought
+forth, the keepers of the vihâra ascend a high gallery, where they beat
+great drums, blow conches, and clash their copper cymbals. When the king
+hears them, he goes to the vihâra, and makes his offerings of flowers
+and incense. When he has done this, he and his attendants in order, one
+after another, raise the bone, place it for a moment on the top of their
+heads, and then depart, going out by the door on the west as they had
+entered by that on the east. The king every morning makes his offerings
+and performs his worship, and afterwards gives audience on the business
+of his government. The chiefs of the Vaisyas [4] also make their
+offerings before they attend to their family affairs. Every day it is
+so, and there is no remissness in the observance of the custom. When all
+of the offerings are over, they replace the bone in the vihâra, where
+there is a vimoksha tope, of the seven precious substances, and rather
+more than five cubits high, sometimes open, sometimes shut, to contain
+it. In front of the door of the vihâra, there are parties who every
+morning sell flowers and incense, and those who wish to make offerings
+buy some of all kinds. The kings of various countries are also
+constantly sending messengers with offerings. The vihâra stands in a
+square of thirty paces, and though heaven should shake and earth be
+rent, this place would not move.
+
+Going on, north from this, for a yojana, Fâ-hien arrived at the capital
+of Nagâra, the place where the Bodhisattva once purchased with money
+five stalks of flowers, as an offering to the Dipânkara Buddha. In the
+midst of the city there is also the tope of Buddha's tooth, where
+offerings are made in the same way as to the flat-bone of his skull.
+
+A yojana to the northeast of the city brought him to the mouth of a
+valley, where there is Buddha's pewter staff; and a vihâra also has been
+built at which offerings are made. The staff is made of Gosirsha
+Chandana, and is quite sixteen or seventeen cubits long. It is contained
+in a wooden tube, and though a hundred or a thousand men were to try to
+lift it, they could not move it.
+
+Entering the mouth of the valley, and going west, he found Buddha's
+Sanghâli, [5] where also there is reared a vihâra, and offerings are
+made. It is a custom of the country when there is a great drought, for
+the people to collect in crowds, bring out the robe, pay worship to it,
+and make offerings, on which there is immediately a great rain from the
+sky.
+
+South of the city, half a yojana, there is a rock-cavern, in a great
+hill fronting the southwest; and here it was that Buddha left his
+shadow. Looking at it from a distance of more than ten paces, you seem
+to see Buddha's real form, with his complexion of gold, and his
+characteristic marks in their nicety, clearly and brightly displayed.
+The nearer you approach, however, the fainter it becomes, as if it were
+only in your fancy. When the kings from the regions all around have sent
+skilful artists to take a copy, none of them have been able to do so.
+Among the people of the country there is a saying current that "the
+thousand Buddhas must all leave their shadows here."
+
+Rather more than four hundred paces west from the shadow, when Buddha
+was at the spot, he shaved off his hair and clipped his nails, and
+proceeded, along with his disciples, to build a tope seventy or eighty
+cubits high, to be a model for all future topes; and it is still
+existing. By the side of it there is a monastery, with more than seven
+hundred monks in it. At this place there are as many as a thousand topes
+of Arhans and Pratyeka Buddhas.
+
+
+[Footnote 1: Now in India, Fâ-hien used the Indian measure of distance;
+but it is not possible to determine exactly what its length then was.
+The estimates of it are very different, and vary from four and a half or
+five miles to seven, and sometimes more.]
+
+[Footnote 2: The present Hidda, west of Peshâwur, and five miles south
+of Jellalabad.]
+
+[Footnote 3: "The vihara," says Hardy, "is the residence of a recluse or
+priest;" and so Davids--"the clean little hut where the mendicant
+lives."]
+
+[Footnote 4: The Vaisyas, or the bourgeois caste of Hindu society, are
+described here as "resident scholars."]
+
+[Footnote 5: Or Sanghâti, the double or composite robe, part of a monk's
+attire, reaching from the shoulders to the knees, and fastened round the
+waist.]
+
+
+
+CHAPTER XIV
+
+~Crossing the Indus to the East~
+
+
+Having stayed there till the third month of winter, Fâ-hien and the two
+others, proceeding southwards, crossed the Little Snowy mountains. On
+them the snow lies accumulated both winter and summer. On the north side
+of the mountains, in the shade, they suddenly encountered a cold wind
+which made them shiver and become unable to speak. Hwuy-king could not
+go any farther. A white froth came from his mouth, and he said to
+Fâ-hien, "I cannot live any longer. Do you immediately go away, that we
+do not all die here"; and with these words he died. Fâ-hien stroked the
+corpse, and cried out piteously, "Our original plan has failed; it is
+fate. What can we do?" He then again exerted himself, and they succeeded
+in crossing to the south of the range, and arrived in the kingdom of
+Lo-e, [1] where there were nearly three thousand monks, students of both
+the mahâyâna and hînayâna. Here they stayed for the summer retreat, [2]
+and when that was over, they went on to the south, and ten days' journey
+brought them to the kingdom of Poh-nâ, where there are also more than
+three thousand monks, all students of the hînayâna. Proceeding from this
+place for three days, they again crossed the Indus, where the country on
+each side was low and level.
+
+
+[Footnote 1: Lo-e, or Rohi, or Afghanistan; only a portion of it can be
+intended.]
+
+[Footnote 2: We are now therefore in A.D. 404.]
+
+
+
+CHAPTER XV
+
+~Sympathy of Monks with the Pilgrims~
+
+
+After they had crossed the river, there was a country named Pe-t'oo,
+where Buddhism was very flourishing, and the monks studied both the
+mahâyâna and hînayâna. When they saw their fellow-disciples from Ts'in
+passing along, they were moved with great pity and sympathy, and
+expressed themselves thus: "How is it that these men from a border-land
+should have learned to become monks, and come for the sake of our
+doctrines from such a distance in search of the Law of Buddha?" They
+supplied them with what they needed, and treated them in accordance with
+the rules of the Law.
+
+
+
+CHAPTER XVI
+
+~Condition and Customs of Central India~
+
+
+From this place they travelled southeast, passing by a succession of
+very many monasteries, with a multitude of monks, who might be counted
+by myriads. After passing all these places, they came to a country named
+Ma-t'âou-lo. They still followed the course of the P'oo-na river, on the
+banks of which, left and right, there were twenty monasteries, which
+might contain three thousand monks; and here the Law of Buddha was still
+more flourishing. Everywhere, from the Sandy Desert, in all the
+countries of India, the kings had been firm believers in that Law. When
+they make their offerings to a community of monks, they take off their
+royal caps, and along with their relatives and ministers, supply them
+with food with their own hands. That done, the king has a carpet spread
+for himself on the ground, and sits down on it in front of the
+chairman;--they dare not presume to sit on couches in front of the
+community. The laws and ways, according to which the kings presented
+their offerings when Buddha was in the world, have been handed down to
+the present day.
+
+All south from this is named the Middle Kingdom. In it the cold and heat
+are finely tempered, and there is neither hoarfrost nor snow. The people
+are numerous and happy; they have not to register their households, or
+attend to any magistrates and their rules; only those who cultivate the
+royal land have to pay a portion of the gain from it. If they want to go
+they go; if they want to stay on, they stay. The king governs without
+decapitation or other corporal punishments. Criminals are simply fined,
+lightly or heavily, according to the circumstances of each case. Even in
+cases of repeated attempts at wicked rebellion, they only have their
+right hands cut off. The king's body-guards and attendants all have
+salaries. Throughout the whole country the people do not kill any living
+creature, nor drink intoxicating liquor, nor eat onions or garlic. The
+only exception is that of the Chandâlas. That is the name for those who
+are held to be wicked men, and live apart from others. When they enter
+the gate of a city or a market-place, they strike a piece of wood to
+make themselves known, so that men know and avoid them, and do not come
+into contact with them. In that country they do not keep pigs and fowls,
+and do not sell live cattle; in the markets there are no butchers' shops
+and no dealers in intoxicating drink. In buying and selling commodities
+they use cowries. Only the Chandâlas are fishermen and hunters, and sell
+flesh meat.
+
+After Buddha attained to pari-nirvâna the kings of the various countries
+and the heads of the Vaisyas built vihâras for the priests, and endowed
+them with fields, houses, gardens, and orchards, along with the resident
+populations and their cattle, the grants being engraved on plates of
+metal, so that afterwards they were handed down from king to king,
+without any one daring to annul them, and they remain even to the
+present time.
+
+The regular business of the monks is to perform acts of meritorious
+virtue, and to recite their Sûtras and sit wrapped in meditation. When
+stranger monks arrive at any monastery, the old residents meet and
+receive them, carry for them their clothes and alms-bowl, give them
+water to wash their feet, oil with which to anoint them, and the liquid
+food permitted out of the regular hours. [1] When the stranger has
+enjoyed a very brief rest, they further ask the number of years that he
+has been a monk, after which he receives a sleeping apartment with its
+appurtenances, according to his regular order, and everything is done
+for him which the rules prescribe.
+
+Where a community of monks resides, they erect topes to Sâriputtra, [2]
+to Mahâ-maudgalyâyana, [3] and to Ânanda, and also topes in honor of the
+Abhidharma, [4] the Vinaya, [4] and the Sûtras. [4] A month after the
+annual season of rest, the families which are looking out for blessing
+stimulate one another to make offerings to the monks, and send round to
+them the liquid food which may be taken out of the ordinary hours. All
+the monks come together in a great assembly, and preach the Law; after
+which offerings are presented at the tope of Sâriputtra, with all kinds
+of flowers and incense. All through the night lamps are kept burning,
+and skilful musicians are employed to perform.
+
+When Sâriputtra was a great Brahman, he went to Buddha, and begged to be
+permitted to quit his family and become a monk. The great Mugalan and
+the great Kas'yapa also did the same. The bhikshunis [5] for the most
+part make their offerings at the tope of Ã…nanda, because it was he who
+requested the World-honored one to allow females to quit their families
+and become nuns. The Srâmaneras [6] mostly make their offerings to
+Rahula. [7] The professors of the Abhidharma make their offerings to it;
+those of the Vinaya to it. Every year there is one such offering, and
+each class has its own day for it. Students of the mahâyâna present
+offerings to the Prajña-pâramitâ, to Mañjus'ri, and to Kwan-she-yin.
+When the monks have done receiving their annual tribute from the
+harvests, the Heads of the Vaisyas and all the Brahmans bring clothes
+and such other articles as the monks require for use, and distribute
+among them. The monks, having received them, also proceed to give
+portions to one another. From the nirvâna of Buddha, the forms of
+ceremony, laws, and rules, practised by the sacred communities, have
+been handed down from one generation to another without interruption.
+
+From the place where the travellers crossed the Indus to South India,
+and on to the Southern Sea, a distance of forty or fifty thousand li,
+all is level plain. There are no large hills with streams among them;
+there are simply the waters of the rivers.
+
+
+[Footnote 1: No monk can eat solid food except between sunrise and noon,
+and total abstinence from intoxicating drinks is obligatory. Food eaten
+at any other part of the day is called vikâla, and forbidden; but a
+weary traveller might receive unseasonable refreshment, consisting of
+honey, butter, treacle, and sesamum oil.]
+
+[Footnote 2: Sâriputtra was one of the principal disciples of Buddha,
+and indeed the most learned and ingenious of them all.]
+
+[Footnote 3: Mugalan, the Singhalese name of this disciple, is more
+pronounceable. He also was one of the principal disciples, called
+Buddha's "left-hand attendant." He was distinguished for his power of
+vision, and his magic powers.]
+
+[Footnote 4: The different parts of the tripitaka.]
+
+[Footnote 5: The bhikshunis are the female monks or nuns, subject to the
+same rules as the bhikshus, and also to special ordinances of
+restraint.]
+
+[Footnote 6: The Srâmaneras are the novices, male or female, who have
+vowed to observe the Shikshâpada, or ten commandments.]
+
+[Footnote 7: The eldest son of Sâkyamuni by Yasodharâ. Converted to
+Buddhism, he followed his father as an attendant; and after Buddha's
+death became the founder of a philosophical realistic school
+(vaibhâshika). He is now revered as the patron saint of all novices, and
+is to be reborn as the eldest son of every future Buddha.]
+
+
+
+CHAPTER XVII
+
+~Legend of the Trayastrimsas Heaven~
+
+
+From this they proceeded southeast for eighteen yojanas, and found
+themselves in a kingdom called Sankâs'ya, at the place where Buddha
+came down, after ascending to the Trayastrims'as heaven [1], and there
+preaching for three months his Law for the benefit of his mother [2].
+Buddha had gone up to this heaven by his supernatural power, without
+letting his disciples know; but seven days before the completion of the
+three months he laid aside his invisibility, and Anuruddha [3], with his
+heavenly eyes, saw the World-honored one, and immediately said to the
+honored one, the great Mugalan, "Do you go and salute the World-honored
+one," Mugalan forthwith went, and with head and face did homage at
+Buddha's feet. They then saluted and questioned each other, and when
+this was over, Buddha said to Mugalan, "Seven days after this I will go
+down to Jambudvîpa"; and thereupon Mugalan returned. At this time the
+great kings of eight countries with their ministers and people, not
+having seen Buddha for a long time, were all thirstily looking up for
+him, and had collected in clouds in this kingdom to wait for the
+World-honored one.
+
+Then the bhikshunî Utpala thought in her heart, "To-day the kings, with
+their ministers and people, will all be meeting and welcoming Buddha. I
+am but a woman; how shall I succeed in being the first to see him?"
+Buddha immediately, by his spirit-like power, changed her into the
+appearance of a holy Chakravartti king, and she was the foremost of all
+in doing reverence to him.
+
+As Buddha descended from his position aloft in the Trayastrims'as
+heaven, when he was coming down, there were made to appear three flights
+of precious steps. Buddha was on the middle flight, the steps of which
+were composed of the seven precious substances. The king of Brahma-loka
+[4] also made a flight of silver steps appear on the right side, where
+he was seen attending with a white chowry in his hand. Sakra, Ruler of
+Devas, made a flight of steps of purple gold on the left side, where he
+was seen attending and holding an umbrella of the seven precious
+substances. An innumerable multitude of the devas followed Buddha in his
+descent. When he was come down, the three flights all disappeared in the
+ground, excepting seven steps, which continued to be visible. Afterwards
+king As'oka, wishing to know where their ends rested, sent men to dig
+and see. They went down to the yellow springs without reaching the
+bottom of the steps, and from this the king received an increase to his
+reverence and faith, and built a vihâra over the steps, with a standing
+image, sixteen cubits in height, right over the middle flight. Behind
+the vihâra he erected a stone pillar, about fifty cubits high, with a
+lion on the top of it. [5] Let into the pillar, on each of its four
+sides, there is an image of Buddha, inside and out shining and
+transparent, and pure as it were of lapis lazuli. Some teachers of
+another doctrine once disputed with the S'ramanas about the right to
+this as a place of residence, and the latter were having the worst of
+the argument, when they took an oath on both sides on the condition
+that, if the place did indeed belong to the S'ramanas, there should be
+some marvellous attestation of it. When these words had been spoken, the
+lion on the top gave a great roar, thus giving the proof; on which their
+opponents were frightened, bowed to the decision, and withdrew.
+
+Through Buddha having for three months partaken of the food of heaven,
+his body emitted a heavenly fragrance, unlike that of an ordinary man.
+He went immediately and bathed; and afterwards, at the spot where he did
+so, a bathing-house was built, which is still existing. At the place
+where the bhikshuni Utpala was the first to do reverence to Buddha, a
+tope has now been built.
+
+At the places where Buddha, when he was in the world, cut his hair and
+nails, topes are erected; and where the three Buddhas [6] that preceded
+S'âkyamuni Buddha and he himself sat; where they walked, and where
+images of their persons were made. At all these places topes were made,
+and are still existing. At the place where S'akra, Ruler of the Devas,
+and the king of the Brahma-loka followed Buddha down from the
+Trayastrimsas heaven they have also raised a tope.
+
+At this place the monks and nuns may be a thousand, who all receive
+their food from the common store, and pursue their studies, some of the
+mahayana and some of the hînayâna. Where they live, there is a
+white-eared dragon, which acts the part of danapati to the community of
+these monks, causing abundant harvests in the country, and the enriching
+rains to come in season, without the occurrence of any calamities, so
+that the monks enjoy their repose and ease. In gratitude for its
+kindness, they have made for it a dragon-house, with a carpet for it to
+sit on, and appointed for it a diet of blessing, which they present for
+its nourishment. Every day they set apart three of their number to go to
+its house, and eat there. Whenever the summer retreat is ended, the
+dragon straightway changes its form, and appears as a small snake, with
+white spots at the side of its ears. As soon as the monks recognize it,
+they fill a copper vessel with cream, into which they put the creature,
+and then carry it round from the one who has the highest seat at their
+tables to him who has the lowest, when it appears as if saluting them.
+When it has been taken round, immediately it disappears; and every year
+it thus comes forth once. The country is very productive, and the people
+are prosperous, and happy beyond comparison. When people of other
+countries come to it, they are exceedingly attentive to them all, and
+supply them with what they need.
+
+Fifty yojanas northwest from the monastery there is another, called "The
+Great Heap." Great Heap was the name of a wicked demon, who was
+converted by Buddha, and men subsequently at this place reared a vihâra.
+When it was being made over to an Arhat by pouring water on his hands,
+some drops fell on the ground. They are still on the spot, and however
+they may be brushed away and removed, they continue to be visible, and
+cannot be made to disappear.
+
+At this place there is also a tope to Buddha, where a good spirit
+constantly keeps all about it swept and watered, without any labor of
+man being required. A king of corrupt views once said, "Since you are
+able to do this, I will lead a multitude of troops and reside there till
+the dirt and filth has increased and accumulated, and see whether you
+can cleanse it away or not." The spirit thereupon raised a great wind,
+which blew the filth away, and made the place pure.
+
+At this place there are many small topes, at which a man may keep
+counting a whole day without being able to know their exact number. If
+he be firmly bent on knowing it, he will place a man by the side of each
+tope. When this is done, proceeding to count the number of the men,
+whether they be many or few, he will not get to know the number. [7]
+
+There is a monastery, containing perhaps six hundred or seven hundred
+monks, in which there is a place where a Pratyeka Buddha used to take
+his food. The nirvâna ground where he was burned after death is as large
+as a carriage wheel; and while grass grows all around, on this spot
+there is none. The ground also where he dried his clothes produces no
+grass, but the impression of them, where they lay on it, continues to
+the present day.
+
+
+[Footnote 1: The heaven of Indra or Sâkya, meaning "the heaven of
+thirty-three classes," a name which has been explained both historically
+and mythologically. "The description of it," says Eitel, "tallies in all
+respects with the Svarga of Brahmanic mythology. It is situated between
+the four peaks of the Meru, and consists of thirty-two cities of devas,
+eight on each of the four corners of the mountain. Indra's capital of
+Bellevue is in the centre. There he is enthroned, with a thousand heads
+and a thousand eyes, and four arms grasping the vajra, with his wife and
+119,000 concubines. There he receives the monthly reports of the four
+Mahârâjas, concerning the progress of good and evil in the world," etc.,
+etc.]
+
+[Footnote 2: Buddha's mother, Mâyâ and Mahâ-mâyâ, died seven days after
+his birth.]
+
+[Footnote 3: Anuruddha was a first cousin of Sâkyamuni, being the son of
+his uncle Amritodana. He is often mentioned in the account we have of
+Buddha's last moments. His special gift was the "heavenly eye," the
+first of the six "supernatural talents," the faculty of comprehending in
+one instantaneous view, or by intuition, all beings in all worlds.]
+
+[Footnote 4: This was Brahma, the first person of the Brahmanical
+Trimurti, adopted by Buddhism, but placed in an inferior position, and
+surpassed by every Buddhist saint who attains to bodhi.]
+
+[Footnote 5: A note of Mr. Beal says on this:--"General Cunningham, who
+visited the spot (1862), found a pillar, evidently of the age of Asoka,
+with a well-carved elephant on the top, which, however, was minus trunk
+and tail. He supposes this to be the pillar seen by Fâ-hien, who mistook
+the top of it for a lion. It is possible such a mistake may have been
+made, as in the account of one of the pillars at Srâvasti, Fâ-hien says
+an ox formed the capital, whilst Hsüan-chwang calls it an elephant."]
+
+[Footnote 6: These three predecessors of Sakya-muni were the three
+Buddhas of the present or Mahâ-bhadra Kalpa, of which he was the fourth,
+and Maitreya is to be the fifth and last. They were: (i) Kra-kuchanda,
+"he who readily solves all doubts"; a scion of the Kasyapa family. Human
+life reached in his time forty thousand years, and so many persons were
+converted by him. (2) Kanakamuni, "body radiant with the color of pure
+gold"; of the same family. Human life reached in his time thirty
+thousand years, and so many persons were converted by him. (3) Kasyapa,
+"swallower of light." Human life reached in his time twenty thousand
+years, and so many persons were converted by him.]
+
+[Footnote 7: This would seem to be absurd; but the writer evidently
+intended to convey the idea that there was something mysterious about
+the number of the topes.]
+
+
+
+CHAPTER XVIII
+
+~Buddha's Subjects of Discourse~
+
+
+Fâ-Hien stayed at the Dragon vihara till after the summer retreat, [1]
+and then, travelling to the southeast for seven yojanas, he arrived at
+the city of Kanyakubja, lying along the Ganges. There are two
+monasteries in it, the inmates of which are students of the hinayâna. At
+a distance from the city of six or seven li, on the west, on the
+northern bank of the Ganges, is a place where Buddha preached the Law to
+his disciples. It has been handed down that his subjects of discourse
+were such as "The bitterness and vanity of life as impermanent and
+uncertain," and that "The body is as a bubble or foam on the water." At
+this spot a tope was erected, and still exists.
+
+Having crossed the Ganges, and gone south for three yojanas, the
+travellers arrived at a village named A-le, containing places where
+Buddha preached the Law, where he sat, and where he walked, at all of
+which topes have been built.
+
+
+[Footnote 1: This was, probably, in A.D. 405.]
+
+
+
+CHAPTER XIX
+
+~Legend of Buddha's Danta-kâshtha~
+
+
+Going on from this to the southeast for three yojanas, they came to the
+great kingdom of Shâ-che. As you go out of the city of Shâ-che by the
+southern gate, on the east of the road is the place where Buddha, after
+he had chewed his willow branch, stuck it in the ground, when it
+forthwith grew up seven cubits, at which height it remained, neither
+increasing nor diminishing. The Brahmans, with their contrary doctrines,
+became angry and jealous. Sometimes they cut the tree down, sometimes
+they plucked it up, and cast it to a distance, but it grew again on the
+same spot as at first. Here also is the place where the four Buddhas
+walked and sat, and at which a tope was built that is still existing.
+
+
+
+CHAPTER XX
+
+~The Jetavana Vihâra--Legends of Buddha~
+
+
+Going on from this to the south, for eight yojanas, the travellers came
+to the city of Sravasti in the kingdom of Kosala, in which the
+inhabitants were few and far between, amounting in all only to a few
+more than two hundred families; the city where king Prasenajit ruled,
+and the place of the old vihâra of Maha-prajâpati; [1] of the well and
+walls of the house of the Vaisya head Sudatta; [2] and where the
+Angulimâlya [3] became an Arhat, and his body was afterwards burned on
+his attaining to pari-nirvâna. At all these places topes were
+subsequently erected, which are still existing in the city. The
+Brahmans, with their contrary doctrine, became full of hatred and envy
+in their hearts, and wished to destroy them, but there came from the
+heavens such a storm of crashing thunder and flashing lightning that
+they were not able in the end to effect their purpose.
+
+As you go out from the city by the south gate, and one thousand two
+hundred paces from it, the Vais'ya head Sudatta built a vihâra, facing
+the south; and when the door was open, on each side of it there was a
+stone pillar, with the figure of a wheel on the top of that on the left,
+and the figure of an ox on the top of that on the right. On the left and
+right of the building the ponds of water clear and pure, the thickets of
+trees always luxuriant, and the numerous flowers of various hues,
+constituted a lovely scene, the whole forming what is called the
+Jetavana vihâra.
+
+When Buddha went up to the Trayastrimsas heaven, and preached the Law
+for the benefit of his mother, after he had been absent for ninety days,
+Prasenajit, longing to see him, caused an image of him to be carved in
+Gosirsha Chandana wood, and put in the place where he usually sat. When
+Buddha, on his return entered the vihara, this image immediately left
+its place, and came forth to meet him. Buddha said to it, "Return to
+your seat. After I have attained to pari-nirvâna, you will serve as a
+pattern to the four classes of my disciples," [4] and on this the image
+returned to its seat. This was the very first of all the images of
+Buddha, and that which men subsequently copied. Buddha then removed, and
+dwelt in a small vihara on the south side of the other, a different
+place from that containing the image, and twenty paces distant from it.
+
+The Jetavana vihâra was originally of seven stories. The kings and
+people of the countries around vied with one another in their offerings,
+hanging up about it silken streamers and canopies, scattering flowers,
+burning incense, and lighting lamps, so as to make the night as bright
+as the day. This they did day after day without ceasing. It happened
+that a rat, carrying in its mouth the wick of a lamp, set one of the
+streamers or canopies on fire, which caught the vihâra, and the seven
+stories were all consumed. The kings, with their officers and people,
+were all very sad and distressed, supposing that the sandalwood image
+had been burned; but lo! after four or five days, when the door of a
+small vihâra on the east was opened, there was immediately seen the
+original image. They were all greatly rejoiced, and cooperated in
+restoring the vihâra. When they had succeeded in completing two stories,
+they removed the image back to its former place.
+
+When Fâ-hien and Tâo-ching first arrived at the Jetavana monastery, and
+thought how the World-honored one had formerly resided there for
+twenty-five years, painful reflections arose in their minds. Born in a
+border-land, along with their like-minded friends, they had travelled
+through so many kingdoms; some of those friends had returned to their
+own land, and some had died, proving the impermanence and uncertainty of
+life; and today they saw the place where Buddha had lived now unoccupied
+by him. They were melancholy through their pain of heart, and the crowd
+of monks came out, and asked them from what kingdom they were come. "We
+are come," they replied, "from the land of Han." "Strange," said the
+monks with a sigh, "that men of a border country should be able to come
+here in search of our Law!" Then they said to one another, "During all
+the time that we, preceptors and monks, have succeeded to one another,
+we have never seen men of Han, followers of our system, arrive here."
+
+Four li to the northwest of the vihâra there is a grove called "The
+Getting of Eyes." Formerly there were five hundred blind men, who lived
+here in order that they might be near the vihâra. Buddha preached his
+Law to them, and they all got their eyesight. Full of joy, they stuck
+their staves in the earth, and with their heads and faces on the ground,
+did reverence. The staves immediately began to grow, and they grew to be
+great. People made much of them, and no one dared to cut them down, so
+that they came to form a grove. It was in this way that it got its name,
+and most of the Jetavana monks, after they had taken their mid-day meal,
+went to the grove, and sat there in meditation.
+
+Six or seven li northeast from the Jetavana, mother Vaisakha built
+another vihâra, to which she invited Buddha and his monks, and which is
+still existing.
+
+To each of the great residences for the monks at the Jetavana vihâra
+there were two gates, one facing the east and the other facing the
+north. The park containing the whole was the space of ground which the
+Vaisaya head, Sudatta, purchased by covering it with gold coins. The
+vihâra was exactly in the centre. Here Buddha lived for a longer time
+than at any other place, preaching his Law and converting men. At the
+places where he walked and sat they also subsequently reared topes, each
+having its particular name; and here was the place where Sundari [5]
+murdered a person and then falsely charged Buddha with the crime.
+Outside the east gate of the Jetavana, at a distance of seventy paces to
+the north, on the west of the road, Buddha held a discussion with the
+advocates of the ninety-six schemes of erroneous doctrine, when the king
+and his great officers, the householders, and people were all assembled
+in crowds to hear it. Then a woman belonging to one of the erroneous
+systems, by name Chañchamana, prompted by the envious hatred in her
+heart, and having put on extra clothes in front of her person, so as to
+give her the appearance of being with child, falsely accused Buddha
+before all the assembly of having acted unlawfully towards her. On this,
+Sakra, Ruler of Devas, changed himself and some devas into white mice,
+which bit through the strings about her waist; and when this was done,
+the extra clothes which she wore dropped down on the ground. The earth
+at the same time was rent, and she went down alive into hell. This also
+is the place where Devadatta, trying with empoisoned claws to injure
+Buddha, went down alive into hell. Men subsequently set up marks to
+distinguish where both these events took place.
+
+Further, at the place where the discussion took place, they reared a
+vihâra rather more than sixty cubits high, having in it an image of
+Buddha in a sitting posture. On the east of the road there was a
+devâlaya [6] of one of the contrary systems, called "The Shadow
+Covered," right opposite the vihâra on the place of discussion, with
+only the road between them, and also rather more than sixty cubits high.
+The reason why it was called "The Shadow Covered" was this: When the sun
+was in the west, the shadow of the vihâra of the World-honored one fell
+on the devâlaya of a contrary system; but when the sun was in the east,
+the shadow of that devâlaya was diverted to the north, and never fell on
+the vihâra of Buddha. The malbelievers regularly employed men to watch
+their devâlaya, to sweep and water all about it, to burn incense, light
+the lamps, and present offerings; but in the morning the lamps were
+found to have been suddenly removed, and in the vihâra of Buddha. The
+Brahmans were indignant, and said, "Those Sramanas take our lamps and
+use them for their own service of Buddha, but we will not stop our
+service for you!" [7] On that night the Brahmans themselves kept watch,
+when they saw the deva spirits which they served take the lamps and go
+three times round the vihâra of Buddha and present offerings. After this
+administration to Buddha they suddenly disappeared. The Brahmans
+thereupon knowing how great was the spiritual power of Buddha, forthwith
+left their families, and became monks. It has been handed down, that,
+near the time when these things occurred, around the Jetavana vihâra
+there were ninety-eight monasteries, in all of which there were monks
+residing, excepting only in one place which was vacant. In this Middle
+Kingdom there are ninety-six sorts of views, erroneous and different
+from our system, all of which recognize this world and the future world
+and the connection between them. Each has its multitude of followers,
+and they all beg their food: only they do not carry the alms-bowl. They
+also, moreover, seek to acquire the blessing of good deeds on
+unfrequented ways, setting up on the roadside houses of charity, where
+rooms, couches, beds, and food and drink are supplied to travellers, and
+also to monks, coming and going as guests, the only difference being in
+the time for which those parties remain.
+
+There are also companies of the followers of Devadatta still existing.
+They regularly make offerings to the three previous Buddhas, but not to
+Sâkyamuni Buddha.
+
+Four li southeast from the city of Srâvastî, a tope has been erected at
+the place where the World-honored one encountered king Virûdhaha, when
+he wished to attack the kingdom of Shay-e, and took his stand before him
+at the side of the road.
+
+
+[Footnote 1: Explained by "Path of Love," and "Lord of Life." Prajâpati
+was aunt and nurse of Sâkyamuni, the first woman admitted to the
+monkhood, and the first superior of the first Buddhistic convent. She is
+yet to become a Buddha.]
+
+[Footnote 2: Sudatta, meaning "almsgiver," was the original name of
+Anâtha-pindika, a wealthy householder, or Vaisya head, of Srâvasti,
+famous for his liberality. Of his old house, only the well and walls
+remained at the time of Fâ-hien's visit to Srâvasti.]
+
+[Footnote 3: The Angulimâlya were a sect or set of Sivaitic fanatics,
+who made assassination a religious act. The one of them here mentioned
+had joined them by the force of circumstances. Being converted by
+Buddha, he became a monk.]
+
+[Footnote 4: Ârya, meaning "honorable," "venerable," is a title given
+only to those who have mastered the four spiritual truths:--(i) that
+"misery" is a necessary condition of all sentient existence; this is
+duhka: (ii) that the "accumulation" of misery is caused by the passions;
+this is samudaya: (iii) that the "extinction" of passion is possible;
+this is nirodha: and (iv) that the "path" leads to the extinction of
+passion; which is marga. According to their attainment of these truths,
+the Aryas, or followers of Buddha, are distinguished into four
+classes--Srotâpannas, Sakridâgamins, Anâgâmins, and Arhats.]
+
+[Footnote 5: Hsüan-chwang does not give the name of this murderer; see
+in Julien's "Vie et Voyages de Hiouen-thsang "--"a heretical Brahman
+killed a woman and calumniated Buddha." See also the fuller account in
+Beal's "Records of Western Countries," where the murder is committed by
+several Brahmacharins. In this passage Beal makes Sundari to be the name
+of the murdered person. But the text cannot be so construed.]
+
+[Footnote 6: A devâlaya is a place in which a deva is worshipped--a
+general name for all Brahmanical temples.]
+
+[Footnote 7: Their speech was somewhat unconnected, but natural enough
+in the circumstances. Compare the whole account with the narrative in 1
+Samuel v. about the Ark and Dagon, that "twice-battered god of
+Palestine."]
+
+
+
+CHAPTER XXI
+
+~The Three Predecessors of Sâkyamuni~
+
+
+Fifty li to the west of the city brings the traveller to a town
+named Too-wei, the birthplace of Kâsyapa Buddha. At the
+place where he and his father met, and at that where he attained
+to pari-nirvâna, topes were erected. Over the entire relic
+of the whole body of him, the Kâsyapa Tathâgata, a great tope
+was also erected.
+
+Going on southeast from the city of Srâvasti for twelve yojanas,
+the travellers came to a town named Na-pei-keâ, the birthplace
+of Krakuchanda Buddha. At the place where he and his father met,
+and at that where he attained to pari-nirvâna, topes were erected.
+Going north from here less than a yojana, they came to a town
+which had been the birthplace of Kanakamuni Buddha. At the place
+where he and his father met, and where he attained to pari-nirvâna,
+topes were erected.
+
+
+
+CHAPTER XXII
+
+~Legends of Buddha's Birth~
+
+
+Less than a yojana to the east from this brought them to the city of
+Kapilavastu; but in it there was neither king nor people. All was mound
+and desolation. Of inhabitants there were only some monks and a score or
+two of families of the common people. At the spot where stood the old
+palace of king Suddhodana there have been made images of his eldest son
+and his mother; and at the places where that son appeared mounted on a
+white elephant when he entered his mother's womb, and where he turned
+his carriage round on seeing the sick man after he had gone out of the
+city by the eastern gate, topes have been erected. The places were also
+pointed out where the rishi Â-e inspected the marks of Buddhaship on the
+body of the heir-apparent when an infant; where, when he was in company
+with Nanda and others, on the elephant being struck down and drawn on
+one side, he tossed it away; [1] where he shot an arrow to the
+southeast, and it went a distance of thirty li, then entering the ground
+and making a spring to come forth, which men subsequently fashioned into
+a well from which travellers might drink; where, after he had attained
+to Wisdom, Buddha returned and saw the king, his father; where five
+hundred Sâkyas quitted their families and did reverence to Upâli [2]
+while the earth shook and moved in six different ways; where Buddha
+preached his Law to the devas, and the four deva kings and others kept
+the four doors of the hall, so that even the king, his father, could not
+enter; where Buddha sat under a nyagrodha tree, which is still standing,
+with his face to the east, and his aunt Mahâ-prajâpati presented him
+with a Sanghâli; and where king Vaidûrya slew the seed of Sâkya, and
+they all in dying became Srotâpannas. [3] A tope was erected at this
+last place, which is still existing.
+
+Several li northeast from the city was the king's field, where the
+heir-apparent sat under a tree, and looked at the ploughers.
+
+Fifty li east from the city was a garden, named Lumbinî, where the queen
+entered the pond and bathed. Having come forth from the pond on the
+northern bank, after walking twenty paces, she lifted up her hand, laid
+hold of a branch of a tree, and, with her face to the east, gave birth
+to the heir-apparent. When he fell to the ground, he immediately walked
+seven paces. Two dragon-kings appeared and washed his body. At the place
+where they did so, there was immediately formed a well, and from it, as
+well as from the above pond, where the queen bathed, the monks even now
+constantly take the water, and drink it.
+
+There are four places of regular and fixed occurrence in the history of
+all Buddhas: first, the place where they attained to perfect Wisdom and
+became Buddha; second, the place where they turned the wheel of the Law;
+third, the place where they preached the Law, discoursed of
+righteousness, and discomfited the advocates of erroneous doctrines; and
+fourth, the place where they came down, after going up to the
+Trayastrimsas heaven to preach the Law for the benefit of their
+mothers. Other places in connection with them became remarkable,
+according to the manifestations which were made at them at particular
+times.
+
+The country of Kapilavastu is a great scene of empty desolation. The
+inhabitants are few and far between. On the roads people have to be on
+their guard against white elephants [4] and lions, and should not travel
+incautiously.
+
+
+[Footnote 1: The Lichchhavis of Vaisâlî had sent to the young prince a
+very fine elephant; but when it was near Kapilavastu, Deva-datta, out of
+envy, killed it with a blow of his fist. Nanda (not Ânanda, but a
+half-brother of Siddhartha), coming that way, saw the carcass lying on
+the road, and pulled it on one side; but the Bodhisattva, seeing it
+there, took it by the tail, and tossed it over seven fences and ditches,
+when the force of its fall made a great ditch.]
+
+[Footnote 2: They did this, probably, to show their humility, for Upâli
+was only a Sûdra by birth, and had been a barber; so from the first did
+Buddhism assert its superiority to the conditions of rank and caste.
+Upâli was distinguished by his knowledge of the rules of discipline, and
+praised on that account by Buddha. He was one of the three leaders of
+the first synod, and the principal compiler of the original Vinaya
+books.]
+
+[Footnote 3: The Srotâpannas are the first class of saints, who are not
+to be reborn in a lower sphere, but attain to nirvàna after having been
+reborn seven times consecutively as men or devas. The Chinese editions
+state there were one thousand of the Sãkya seed. The general account is
+that they were five hundred, all maidens, who refused to take their
+place in king Vaidurya's harem, and were in consequence taken to a pond,
+and had their hands and feet cut off. There Buddha came to them, had
+their wounds dressed, and preached to them the Law. They died in the
+faith, and were reborn in the region of the four Great Kings. Thence
+they came back and visited Buddha at Jetavana in the night, and there
+they obtained the reward of Srotâpanna.]
+
+[Footnote 4: Fâ-hien does not say that he himself saw any of these white
+elephants, nor does he speak of the lions as of any particular color. We
+shall find by and by, in a note further on, that, to make them appear
+more terrible, they are spoken of as "black."]
+
+
+
+CHAPTER XXIII
+
+~Legends of Râma and its Tope~
+
+
+East from Buddha's birthplace, and at a distance of five yojanas, there
+is a kingdom called Râma. The king of this country, having obtained one
+portion of the relics of Buddha's body, returned with it and built over
+it a tope, named the Râma tope. By the side of it there was a pool, and
+in the pool a dragon, which constantly kept watch over the tope, and
+presented offerings at it day and night. When king Asoka came forth
+into the world, he wished to destroy the eight topes over the relics,
+and to build instead of them eighty-four thousand topes. [1] After he
+had thrown down the seven others, he wished next to destroy this tope.
+But then the dragon showed itself, and took the king into its palace;
+when he had seen all the things provided for offerings, it said to him,
+"If you are able with your offerings to exceed these, you can destroy
+the tope, and take it all away. I will not contend with you." The king,
+however, knew that such appliances for offerings were not to be had
+anywhere in the world, and thereupon returned without carrying out his
+purpose.
+
+Afterwards, the ground all about became overgrown with vegetation, and
+there was nobody to sprinkle and sweep about the tope; but a herd of
+elephants came regularly, which brought water with their trunks to water
+the ground, and various kinds of flowers and incense, which they
+presented at the tope. Once there came from one of the kingdoms a
+devotee to worship at the tope. When he encountered the elephants he was
+greatly alarmed, and screened himself among the trees; but when he saw
+them go through with the offerings in the most proper manner, the
+thought filled him with great sadness--that there should be no monastery
+here, the inmates of which might serve the tope, but the elephants have
+to do the watering and sweeping. Forthwith he gave up the great
+prohibitions by which he was bound, and resumed the status of a
+Srâmanera. With his own hands he cleared away the grass and trees, put
+the place in good order, and made it pure and clean. By the power of his
+exhortations, he prevailed on the king of the country to form a
+residence for monks; and when that was done, he became head of the
+monastery. At the present day there are monks residing in it. This event
+is of recent occurrence; but in all the succession from that time till
+now, there has always been a Srâmanera head of the establishment.
+
+[Footnote 1: The bones of the human body are supposed to consist of
+84,000 atoms, and hence the legend of Asoka's wish to build 84,000
+topes, one over each atom of Sakyamuni's skeleton.]
+
+
+
+CHAPTER XXIV
+
+~Where Buddha Renounced the World~
+
+
+East from here four yojanas, there is the place where the heir-apparent
+sent back Chandaka, with his white horse; and there also a tope was
+erected.
+
+Four yojanas to the east from this, the travellers came to the Charcoal
+tope, where there is also a monastery.
+
+Going on twelve yojanas, still to the east, they came to the city of
+Kusanagara, on the north of which, between two trees, on the bank of the
+Nairañjanâ river, is the place where the World-honored one, with his
+head to the north, attained to pan-nirvâna and died. There also are the
+places where Subhadra, [1] the last of his converts, attained to Wisdom
+and became an Arhat; where in his coffin of gold they made offerings to
+the World-honored one for seven days, where the Vajrapâni laid aside his
+golden club, and where the eight kings divided the relics of the burnt
+body: at all these places were built topes and monasteries, all of which
+are now existing.
+
+In the city the inhabitants are few and far between, comprising only the
+families belonging to the different societies of monks.
+
+Going from this to the southeast for twelve yojanas, they came to the
+place where the Lichchhavis wished to follow Buddha to the place of his
+pari-nirvâna, and where, when he would not listen to them and they kept
+cleaving to him, unwilling to go away, he made to appear a large and
+deep ditch which they could not cross over, and gave them his alms-bowl,
+as a pledge of his regard, thus sending them back to their families.
+There a stone pillar was erected with an account of this event engraved
+upon it.
+
+
+[Footnote 1: A Brahman of Benâres, said to have been one hundred and
+twenty years old, who came to learn from Buddha the very night he died.
+Ânanda would have repulsed him; but Buddha ordered him to be introduced;
+and then putting aside the ingenious but unimportant question which he
+propounded, preached to him the Law. The Brahman was converted and
+attained at once to Arhatship.]
+
+
+
+CHAPTER XXV
+
+~The Kingdom of Vaisâlî~
+
+
+East from this city ten yojanas, the travellers came to the kingdom of
+Vaisâlî. North of the city so named is a large forest, having in it the
+double-galleried vihâra where Buddha dwelt, and the tope over half the
+body of Ânanda. Inside the city the woman Âmbapâlî [1] built a vihâra in
+honor of Buddha, which is now standing as it was at first. Three li
+south of the city, on the west of the road, is the garden which the same
+Âmbapâlî presented to Buddha, in which he might reside. When Buddha was
+about to attain to his pari-nirvâna, as he was quitting the city by the
+west gate, he turned round, and, beholding the city on his right, said
+to them, "Here I have taken my last walk." Men subsequently built a tope
+at this spot.
+
+Three li northwest of the city there is a tope called, "Bows and weapons
+laid down." The reason why it got that name was this: The inferior wife
+of a king, whose country lay along the river Ganges, brought forth from
+her womb a ball of flesh. The superior wife, jealous of the other, said,
+"You have brought forth a thing of evil omen," and immediately it was
+put into a box of wood and thrown into the river. Farther down the
+stream another king was walking and looking about, when he saw the
+wooden box floating in the water. He had it brought to him, opened it,
+and found a thousand little boys, upright and complete, and each one
+different from the others. He took them and had them brought up. They
+grew tall and large, and very daring and strong, crushing all opposition
+in every expedition which they undertook. By and by they attacked the
+kingdom of their real father, who became in consequence greatly
+distressed and sad. His inferior wife asked what it was that made him
+so, and he replied, "That king has a thousand sons, daring and strong
+beyond compare, and he wishes with them to attack my kingdom; this is
+what makes me sad." The wife said, "You need not be sad and sorrowful.
+Only make a high gallery on the wall of the city on the east; and when
+the thieves come, I shall be able to make them retire." The king did as
+she said; and when the enemies came, she said to them from the tower,
+"You are my sons; why are you acting so unnaturally and rebelliously?"
+They replied, "Who are you that say you are our mother?" "If you do not
+believe me," she said, "look, all of you, towards me, and open your
+mouths." She then pressed her breasts with her two hands, and each sent
+forth five hundred jets of milk, which fell into the mouths of the
+thousand sons. The thieves thus knew that she was their mother, and laid
+down their bows and weapons. The two kings, the fathers, hereupon fell
+into reflection, and both got to be Pratyeka Buddhas. The tope of the
+two Pratyeka Buddhas is still existing.
+
+In a subsequent age, when the World-honored one had attained to perfect
+Wisdom and become Buddha, he said to his disciples, "This is the place
+where I in a former age laid down my bow and weapons." [2] It was thus
+that subsequently men got to know the fact, and raised the tope on this
+spot, which in this way received its name. The thousand little boys were
+the thousand Buddhas of this Bhadra-kalpa. [3]
+
+It was by the side of the "Weapons-laid-down" tope that Buddha, having
+given up the idea of living longer, said to Ânanda, "In three months
+from this I will attain to pari-nirvâna"; and king Mâra [4] had so
+fascinated and stupefied Ânanda, that he was not able to ask Buddha to
+remain longer in this world.
+
+Three or four li east from this place there is a tope commemorating the
+following occurrence: A hundred years after the pari-nirvâna of Buddha,
+some Bhikshus of Vaisâlî went wrong in the matter of the disciplinary
+rules in ten particulars, and appealed for their justification to what
+they said were the words of Buddha. Hereupon the Arhats and Bhikshus
+observant of the rules, to the number in all of seven hundred monks,
+examined afresh and collated the collection of disciplinary books [5].
+Subsequently men built at this place the tope in question, which is
+still existing.
+
+
+[Footnote 1: Âmbapâlî, Âmrapâlî, or Âmradarikâ, "the guardian of the
+Âmra (probably the mango) tree," is famous in Buddhist annals. She was a
+courtesan. She had been in many nârakas or hells, was one hundred
+thousand times a female beggar, and ten thousand times a prostitute; but
+maintaining perfect continence during the period of Kâsyana Buddha,
+Sakyamuni's predecessor, she had been born a devî, and finally appeared
+in earth under an Âmra tree in Vaisâlî. There again she fell into her
+old ways, and had a son by king Bimbisâra; but she was won over by
+Buddha to virtue and chastity, renounced the world, and attained to the
+state of an Arhat.]
+
+[Footnote 2: Thus Sâkyamuni had been one of the thousand little boys who
+floated in the box in the Ganges. How long back the former age was we
+cannot tell. I suppose the tope of the two fathers who became Pratyeka
+Buddhas had been built like the one commemorating the laying down of
+weapons after Buddha had told his disciples of the strange events in the
+past.]
+
+[Footnote 3: Bhadra-kalpa, "the Kalpa of worthies or sages." "This,"
+says Eitel, "is a designation for a Kalpa of stability, so-called
+because one thousand Buddhas appear in the course of it. Our present
+period is a Bhadra-kalpa, and four Buddhas have already appeared. It is
+to last two hundred and thirty-six millions of years, but over one
+hundred and fifty-one millions have already elapsed."]
+
+[Footnote 4: "The king of demons." The name Mara is explained by "the
+murderer," "the destroyer of virtue," and similar appellations. "He is,"
+says Eitel, "the personification of lust, the god of love, sin, and
+death, the arch-enemy of goodness, residing in the heaven Paranirmita
+Vasavartin on the top of the Kamadhatu. He assumes different forms,
+especially monstrous ones, to tempt or frighten the saints, or sends his
+daughters, or inspires wicked men like Devadatta or the Nirgranthas to
+do his work. He is often represented with 100 arms, and riding on an
+elephant."]
+
+[Footnote 5: Or the Vinaya-pitaka. The meeting referred to was an
+important one, and is generally spoken of as the second Great Council of
+the Buddhist Church. The first Council was that held at Râjagriha,
+shortly after Buddha's death, under the presidency of Kâsyapa--say about
+B.C. 410. The second was that spoken of here--say about B.C. 300.]
+
+
+
+CHAPTER XXVI
+
+~Remarkable Death of Ânanda~
+
+
+Four yojanas on from this place to the east brought the travellers to
+the confluence of the five rivers. When Ânanda was going from Magadha to
+Vaisâlî, wishing his pari-nirvâna to take place there, the devas
+informed king Ajâtasatru [1] of it, and the king immediately pursued
+him, in his own grand carriage, with a body of soldiers, and had reached
+the river. On the other hand, the Lichchhavis of Vaisâlî had heard that
+Ânanda was coming to their city, and they on their part came to meet
+him. In this way, they all arrived together at the river, and Ânanda
+considered that, if he went forward, king Ajâtasatru would be very
+angry, while, if he went back, the Lichchhavis would resent his conduct.
+He thereupon in the very middle of the river burnt his body in a fiery
+ecstasy of Samâdhi [2], and his pari-nirvâna was attained. He divided
+his body into two parts, leaving one part on each bank; so that each of
+the two kings got one part as a sacred relic, and took it back to his
+own capital, and there raised a tope over it.
+
+
+[Footnote 1: He was the son of king Bimbisâra, who was one of the first
+royal converts to Buddhism. Ajasat murdered his father, or at least
+wrought his death; and was at first opposed to Sakyamuni, and a favorer
+of Devadotta. When converted, he became famous for his liberality in
+almsgiving.]
+
+[Footnote 2: "Samâdhi," says Eitel, "signifies the highest pitch of
+abstract, ecstatic meditation; a state of absolute indifference to all
+influences from within or without; a state of torpor of both the
+material and spiritual forces of vitality; a sort of terrestrial
+Nirvâna, consistently culminating in total destruction of life."]
+
+
+
+CHAPTER XXVII
+
+~King Asoka's Spirit-built Palace and Halls~
+
+
+Having crossed the river, and descended south for a yojana, the
+travellers came to the town of Pâtaliputtra [1], in the kingdom of
+Magadha, the city where king Asoka ruled. The royal palace and halls
+in the midst of the city, which exist now as of old, were all made by
+spirits which he employed, and which piled up the stones, reared the
+walls and gates, and executed the elegant carving and inlaid
+sculpture-work--in a way which no human hands of this world could
+accomplish.
+
+King Asoka had a younger brother who had attained to be an Arhat, and
+resided on Gridhra-kûta hill, finding his delight in solitude and quiet.
+The king, who sincerely reverenced him, wished and begged him to come
+and live in his family, where he could supply all his wants. The other,
+however, through his delight in the stillness of the mountain, was
+unwilling to accept the invitation, on which the king said to him, "Only
+accept my invitation, and I will make a hill for you inside the city."
+Accordingly, he provided the materials of a feast, called to him the
+spirits, and announced to them, "Tomorrow you will all receive my
+invitation; but as there are no mats for you to sit on, let each one
+bring his own seat." Next day the spirits came, each one bringing with
+him a great rock, like a wall, four or five paces square, for a seat.
+When their sitting was over, the king made them form a hill with the
+large stones piled on one another, and also at the foot of the hill,
+with five large square stones, to make an apartment, which might be more
+than thirty cubits long, twenty cubits wide, and more than ten cubits
+high.
+
+In this city there had resided a great Brahman, named Râdha-sâmi, a
+professor of the mahâyâna, of clear discernment and much wisdom, who
+understood everything, living by himself in spotless purity. The king of
+the country honored and reverenced him, and served him as his teacher.
+If he went to inquire for and greet him, the king did not presume to sit
+down alongside of him; and if, in his love and reverence, he took hold
+of his hand, as soon as he let it go, the Brahman made haste to pour
+water on it and wash it. He might be more than fifty years old, and all
+the kingdom looked up to him. By means of this one man, the Law of
+Buddha was widely made-known, and the followers of other doctrines did
+not find it in their power to persecute the body of monks in any way.
+
+By the side of the tope of Asoka, there has been made a mahâyâna
+monastery, very grand and beautiful; there is also a hînayâna one; the
+two together containing six hundred or seven hundred monks. The rules of
+demeanor and the scholastic arrangements in them are worthy of
+observation.
+
+Shamans of the highest virtue from all quarters, and students, inquirers
+wishing to find out truth and the grounds of it, all resort to these
+monasteries. There also resides in this monastery a Brahman teacher,
+whose name also is Mañjusrî, whom the Shamans of greatest virtue in
+the kingdom, and the mahâyâna Bhikshus honor and look up to.
+
+The cities and towns of this country are the greatest of all in the
+Middle Kingdom. The inhabitants are rich and prosperous, and vie with
+one another in the practice of benevolence and righteousness. Every year
+on the eighth day of the second month they celebrate a procession of
+images. They make a four-wheeled car, and on it erect a structure of
+five stories by means of bamboos tied together. This is supported by a
+king-post, with poles and lances slanting from it, and is rather more
+than twenty cubits high, having the shape of a tope. White and silk-like
+cloth of hair is wrapped all round it, which is then painted in various
+colors. They make figures of devas, with gold, silver, and lapis lazuli
+grandly blended and having silken streamers and canopies hung out over
+them. On the four sides are niches, with a Buddha seated in each, and a
+Bodhisattva standing in attendance on him. There may be twenty cars, all
+grand and imposing, but each one different from the others. On the day
+mentioned, the monks and laity within the borders all come together;
+they have singers and skilful musicians: they say their devotions with
+flowers and incense. The Brahmans come and invite the Buddhas to enter
+the city. These do so in order, and remain two nights in it. All through
+the night they keep lamps burning, have skilful music, and present
+offerings. This is the practice in all the other kingdoms as well. The
+Heads of the Vaisya families in them establish in the cities houses for
+dispensing charity and medicines. All the poor and destitute in the
+country, orphans, widowers, and childless men, maimed people and
+cripples, and all who are diseased, go to those houses, and are provided
+with every kind of help, and doctors examine their diseases. They get
+the food and medicines which their cases require, and are made to feel
+at ease; and when they are better, they go away of themselves.
+
+When king Asoka destroyed the seven topes, intending to make eighty-four
+thousand, the first which he made was the great tope, more than three li
+to the south of this city. In front of this there is a footprint of
+Buddha, where a vihara has been built. The door of it faces the north,
+and on the south of it there is a stone pillar, fourteen or fifteen
+cubits in circumference, and more than thirty cubits high, on which
+there is an inscription, saying, "Asoka gave the Jambudvipa to the
+general body of all the monks, and then redeemed it from them with
+money. This he did three times." North from the tope three hundred or
+four hundred paces, king Asoka built the city of Ne-le. In it there is a
+stone pillar, which also is more than thirty feet high, with a lion on
+the top of it. On the pillar there is an inscription recording the
+things which led to the building of Ne-le, with the number of the year,
+the day, and the month.
+
+
+[Footnote 1: The modern Patna. The Sanscrit name means "The city of
+flowers." It is the Indian Florence.]
+
+
+
+CHAPTER XXVIII
+
+~Râjagriha, New and Old--Legends Connected with It~
+
+
+The travellers went on from this to the southeast for nine yojanas, and
+came to a small solitary rocky hill, at the head or end of which was an
+apartment of stone, facing the south--the place where Buddha sat, when
+Sakra, Ruler of Devas, brought the deva-musician, Pañchasikha, to give
+pleasure to him by playing on his lute. Sakra then asked Buddha about
+forty-two subjects, tracing the questions out with his finger one by one
+on the rock. The prints of his tracing are still there; and here also
+there is a monastery.
+
+A yojana southwest from this place brought them to the village of Nâla,
+where Sâriputtra was born, and to which also he returned, and attained
+here his pari-nirvâna. Over the spot where his body was burned there was
+built a tope, which is still in existence.
+
+Another yojana to the west brought them to New Râjagriha--the new city
+which was built by king Ajâtasatru. There were two monasteries in it.
+Three hundred paces outside the west gate, king Ajâtasatru, having
+obtained one portion of the relics of Buddha, built over them a tope,
+high, large, grand, and beautiful. Leaving the city by the south gate,
+and proceeding south four li, one enters a valley, and comes to a
+circular space formed by five hills, which stand all round it, and have
+the appearance of the suburban wall of a city. Here was the old city of
+king Bimbisâra; from east to west about five or six li, and from north
+to south seven or eight. It was here that Sâriputtra and Maudgalyâyana
+first saw Upasena [1]; that the Nirgrantha made a pit of fire and
+poisoned the rice, and then invited Buddha to eat with him; that king
+Ajâtasatru made a black elephant intoxicated with liquor, wishing him to
+injure Buddha; and that at the northeast corner of the city in a large
+curving space Jîvaka built a vihâra in the garden of Âmbapâlî, and
+invited Buddha with his one thousand two hundred and fifty disciples to
+it, that he might there make his offerings to support them. These places
+are still there as of old, but inside the city all is emptiness and
+desolation; no man dwells in it.
+
+[Footnote 1: One of the five first followers of Sakyamuni. He is also
+called Asvajit; in Pali Assaji; but Asvajit seems to be a military
+title, "Master or trainer of horses." The two more famous disciples met
+him, not to lead him, but to be directed by him, to Buddha.]
+
+
+
+CHAPTER XXIX
+
+~Fâ-Hien Passes a Night on Gridhra-kûta Hill~
+
+
+Entering the valley, and keeping along the mountains on the southeast,
+after ascending fifteen li, the travellers came to mount Gridhra-kûta.
+Three li before you reach the top, there is a cavern in the rocks,
+facing the south, in which Buddha sat in meditation. Thirty paces to the
+northwest there is another, where Ânanda was sitting in meditation, when
+the deva Mâra Pisuna, having assumed the form of a large vulture, took
+his place in front of the cavern, and frightened the disciple. Then
+Buddha, by his mysterious, supernatural power, made a cleft in the rock,
+introduced his hand, and stroked Ânanda's shoulder, so that his fear
+immediately passed away. The footprints of the bird and the cleft for
+Buddha's hand are still there, and hence comes the name of "The Hill of
+the Vulture Cavern."
+
+In front of the cavern there are the places where the four Buddhas sat.
+There are caverns also of the Arhats, one where each sat and meditated,
+amounting to several hundred in all. At the place where in front of his
+rocky apartment Buddha was walking from east to west in meditation, and
+Devadatta, from among the beetling cliffs on the north of the mountain,
+threw a rock across, and hurt Buddha's toes, the rock is still there.
+
+The hall where Buddha preached his Law has been destroyed, and only the
+foundations of the brick walls remain. On this hill the peak is
+beautifully green, and rises grandly up; it is the highest of all the
+five hills. In the New City Fâ-hien bought incense-sticks, flowers, oil
+and lamps, and hired two bhikshus, long resident at the place, to carry
+them to the peak. When he himself got to it, he made his offerings with
+the flowers and incense, and lighted the lamps when the darkness began
+to come on. He felt melancholy, but restrained his tears and said, "Here
+Buddha delivered the Sûrângama Sûtra. I, Fâ-hien, was born when I could
+not meet with Buddha; and now I only see the footprints which he has
+left, and the place where he lived, and nothing more." With this, in
+front of the rock cavern, he chanted the Sûrângama Sûtra, remained there
+over the night, and then returned towards the New City.
+
+
+
+CHAPTER XXX
+
+~Srataparna Cave, or Cave of the First Council~
+
+
+Out from the old city, after walking over three hundred paces, on the
+west of the road, the travellers found the Karanda Bamboo garden, where
+the old vihâra is still in existence, with a company of monks, who keep
+the ground about it swept and watered.
+
+North of the vihâra two or three li there was the Smasânam, which name
+means in Chinese "the field of graves into which the dead are thrown."
+
+As they kept along the mountain on the south, and went west for three
+hundred paces, they found a dwelling among the rocks, named the Pippala
+cave, in which Buddha regularly sat in meditation after taking his
+mid-day meal.
+
+Going on still to the west for five or six li, on the north of the hill,
+in the shade, they found the cavern called Srataparna, [1] the place
+where, after the nirvâna of Buddha, five hundred Arhats collected the
+Sûtras. When they brought the Sûtras forth, three lofty seats had been
+prepared and grandly ornamented. Sâriputtra occupied the one on the
+left, and Maudgalyâyana that on the right. Of the number of five hundred
+one was wanting. Mahâkasyapa was president on the middle seat. Ânanda
+was then outside the door, and could not get in. At the place there was
+subsequently raised a tope, which is still existing.
+
+Along the sides of the hill, there are also a very great many cells
+among the rocks, where the various Arhans sat and meditated. As you
+leave the old city on the north, and go down east for three li, there is
+the rock dwelling of Devadatta, and at a distance of fifty paces from it
+there is a large, square, black rock. Formerly there was a bhikshu, who,
+as he walked backwards and forwards upon it, thought with
+himself:--"This body is impermanent, a thing of bitterness and vanity,
+and which cannot be looked on as pure. I am weary of this body, and
+troubled by it as an evil." With this he grasped a knife, and was about
+to kill himself. But he thought again:--"The World-honored one laid down
+a prohibition against one's killing himself." [2] Further it occurred to
+him:--"Yes, he did; but I now only wish to kill three poisonous
+thieves." Immediately with the knife he cut his throat. With the first
+gash into the flesh he attained the state of a Srotâpanna; when he had
+gone half through, he attained to be an Anâgâmin; and when he had cut
+right through, he was an Arhat, and attained to pari-nirvâna, and died.
+
+
+[Footnote 1: A very great place in the annals of Buddhism. The Council
+in the Srataparna cave did not come together fortuitously, but appears
+to have been convoked by the older members to settle the rules and
+doctrines of the order. The cave was prepared for the occasion by king
+Ajâtasatru.]
+
+[Footnote 2: Buddha made a law forbidding the monks to commit suicide.
+He prohibited any one from discoursing on the miseries of life in such a
+manner as to cause desperation.]
+
+
+
+CHAPTER XXXI
+
+~Sâkyamuni's Attaining to the Buddhaship~
+
+
+From this place, after travelling to the west for four yojanas, the
+pilgrims came to the city of Gayâ; but inside the city all was emptiness
+and desolation. Going on again to the south for twenty li, they arrived
+at the place where the Bodhisattva for six years practised with himself
+painful austerities. All around was forest.
+
+Three li west from here they came to the place where, when Buddha had
+gone into the water to bathe, a deva bent down the branch of a tree, by
+means of which he succeeded in getting out of the pool.
+
+Two li north from this was the place where the Grâmika girls presented
+to Buddha the rice-gruel made with milk; and two li north from this was
+the place where, seated on a rock under a great tree, and facing the
+east, he ate the gruel. The tree and the rock are there at the present
+day. The rock may be six cubits in breadth and length, and rather more
+than two cubits in height. In Central India the cold and heat are so
+equally tempered that trees live for several thousand and even for ten
+thousand years.
+
+Half a yojana from this place to the northeast there was a cavern in the
+rocks, into which the Bodhisattva entered, and sat cross-legged with his
+face to the west. As he did so, he said to himself, "If I am to attain
+to perfect wisdom and become Buddha, let there be a supernatural
+attestation of it." On the wall of the rock there appeared immediately
+the shadow of a Buddha, rather more than three feet in length, which is
+still bright at the present day. At this moment heaven and earth were
+greatly moved, and devas in the air spoke plainly, "This is not the
+place where any Buddha of the past, or he that is to come, has attained,
+or will attain, to perfect Wisdom. Less than half a yojana from this to
+the southwest will bring you to the patra tree, where all past Buddhas
+have attained, and all to come must attain, to perfect Wisdom." When
+they had spoken these words, they immediately led the way forward to the
+place, singing as they did so. As they thus went away, the Bodhisattva
+arose and walked after them. At a distance of thirty paces from the
+tree, a deva gave him the grass of lucky omen, which he received and
+went on. After he had proceeded fifteen paces, five hundred green birds
+came flying towards him, went round him thrice, and disappeared. The
+Bodhisattva went forward to the patra tree, placed the kusa grass at the
+foot of it, and sat down with his face to the east. Then king Mâra sent
+three beautiful young ladies, who came from the north, to tempt him,
+while he himself came from the south to do the same. The Bodhisattva put
+his toes down on the ground, and the demon soldiers retired and
+dispersed, and the three young ladies were changed into old
+grandmothers.
+
+At the place mentioned above of the six years' painful austerities, and
+at all these other places, men subsequently reared topes and set up
+images, which all exist at the present day.
+
+Where Buddha, after attaining to perfect Wisdom, for seven days
+contemplated the tree, and experienced the joy of vimukti; where, under
+the patra tree, he walked to and fro from west to east for seven days;
+where the devas made a hall appear, composed of the seven precious
+substances, and presented offerings to him for seven days; where the
+blind dragon Muchilinda [1] encircled him for seven days; where he sat
+under the nyagrodha tree, on a square rock, with his face to the east,
+and Brahma-deva came and made his request to him; where the four deva
+kings brought to him their alms-bowls; where the five hundred merchants
+presented to him the roasted flour and honey; and where he converted the
+brothers Kasyapa and their thousand disciples;--at all these places
+topes were reared.
+
+At the place where Buddha attained to perfect Wisdom, there are three
+monasteries, in all of which there are monks residing. The families of
+their people around supply the societies of these monks with an abundant
+sufficiency of what they require, so that there is no lack or stint. The
+disciplinary rules are strictly observed by them. The laws regulating
+their demeanor in sitting, rising, and entering when the others are
+assembled, are those which have been practised by all the saints since
+Buddha was in the world down to the present day. The places of the four
+great topes have been fixed, and handed down without break, since Buddha
+attained to nirvâna. Those four great topes are those at the places
+where Buddha was born; where he attained to Wisdom; where he began to
+move the wheel of his Law; and where he attained to pari-nirvâna.
+
+
+[Footnote 1: Called also Maha, or the Great Muchilinda. Eitel says: "A
+naga king, the tutelary deity of a lake near which Sakyamuni once sat
+for seven days absorbed in meditation, whilst the king guarded him." The
+account in "The Life of the Buddha" is:--"Buddha went to where
+lived the naga king Muchilinda, and he, wishing to preserve him from the
+sun and rain, wrapped his body seven times round him, and spread out his
+hood over his head; and there he remained seven days in thought."]
+
+
+
+CHAPTER XXXII
+
+~Legend of King Asoka in a Former Birth~
+
+
+When king Asoka, in a former birth, was a little boy and playing on the
+road, he met Kasyapa Buddha walking. The stranger begged food, and the
+boy pleasantly took a handful of earth and gave it to him. The Buddha
+took the earth, and returned it to the ground on which he was walking;
+but because of this the boy received the recompense of becoming a king
+of the iron wheel, to rule over Jambudvîpa. Once when he was making a
+judicial tour of inspection through Jambudvîpa, he saw, between the iron
+circuit of the two hills, a naraka for the punishment of wicked men.
+Having thereupon asked his ministers what sort of a thing it was, they
+replied, "It belongs to Yama, [1] king of demons, for punishing wicked
+people." The king thought within himself:--"Even the king of demons is
+able to make a naraka in which to deal with wicked men; why should not
+I, who am the lord of men, make a naraka in which to deal with wicked
+men?" He forthwith asked his ministers who could make for him a naraka
+and preside over the punishment of wicked people in it. They replied
+that it was only a man of extreme wickedness who could make it; and the
+king thereupon sent officers to seek everywhere for such a bad man; and
+they saw by the side of a pond a man tall and strong, with a black
+countenance, yellow hair, and green eyes, hooking up the fish with his
+feet, while he called to him birds and beasts, and, when they came, then
+shot and killed them, so that not one escaped. Having got this man, they
+took him to the king, who secretly charged him, "You must make a square
+enclosure with high walls. Plant in it all kinds of flowers and fruits;
+make good ponds in it for bathing; make it grand and imposing in every
+way, so that men shall look to it with thirsting desire; make its gates
+strong and sure; and when any one enters, instantly seize him and punish
+him as a sinner, not allowing him to get out. Even if I should enter,
+punish me as a sinner in the same way, and do not let me go. I now
+appoint you master of that naraka."
+
+Soon after this a bhikshu, pursuing his regular course of begging his
+food, entered the gate of the place. When the lictors of the naraka saw
+him, they were about to subject him to their tortures; but he,
+frightened, begged them to allow him a moment in which to eat his
+mid-day meal. Immediately after, there came in another man, whom they
+thrust into a mortar and pounded till a red froth overflowed. As the
+bhikshu looked on, there came to him the thought of the impermanence,
+the painful suffering and inanity of this body, and how it is but as a
+bubble and as foam; and instantly he attained to Arhatship. Immediately
+after, the lictors seized him, and threw him into a caldron of boiling
+water. There was a look of joyful satisfaction, however, in the
+bhikshu's countenance. The fire was extinguished, and the water became
+cold. In the middle of the caldron there rose up a lotus flower, with
+the bhikshu seated on it. The lictors at once went and reported to the
+king that there was a marvellous occurrence in the naraka, and wished
+him to go and see it; but the king said, "I formerly made such an
+agreement that now I dare not go to the place." The lictors said, "This
+is not a small matter. Your Majesty ought to go quickly. Let your former
+agreement be altered." The king thereupon followed them, and entered the
+naraka, when the bhikshu preached the Law to him, and he believed, and
+was made free. Forthwith he demolished the naraka, and repented of all
+the evil which he had formerly done. From this time he believed in and
+honored the Three Precious Ones, and constantly went to a patra tree,
+repenting under it, with self-reproach, of his errors, and accepting the
+eight rules of abstinence.
+
+The queen asked where the king was constantly going to, and the
+ministers replied that he was constantly to be seen under such and such
+a patra tree. She watched for a time when the king was not there, and
+then sent men to cut the tree down. When the king came, and saw what had
+been done, he swooned away with sorrow, and fell to the ground. His
+ministers sprinkled water on his face, and after a considerable time he
+revived. He then built all round the stump with bricks, and poured a
+hundred pitchers of cows' milk on the roots; and as he lay with his four
+limbs spread out on the ground, he took this oath, "If the tree do not
+live, I will never rise from this." When he had uttered this oath, the
+tree immediately began to grow from the roots, and it has continued to
+grow till now, when it is nearly one hundred cubits in height.
+
+
+[Footnote 1: Yama was originally the Âryan god of the dead, living in a
+heaven above the world, the regent of the south; but Brahmanism
+transferred his abode to hell. Both views have been retained by
+Buddhism. The Yama of the text is the "regent of the narakas, residing
+south of Jambudvîpa, outside the Chakravâlas (the double circuit of
+mountains above), in a palace built of brass and iron. He has a sister
+who controls all the female culprits, as he exclusively deals with the
+male sex. Three times, however, in every twenty-four hours, a demon
+pours boiling copper into Yama's mouth, and squeezes it down his throat,
+causing him unspeakable pain." Such, however, is the wonderful
+"transrotation of births," that when Yama's sins have been expiated, he
+is to be reborn as Buddha, under the name of "The Universal King."]
+
+
+
+CHAPTER XXXIII
+
+~Kasyapa Buddha's Skeleton on Mount Gurupada~
+
+
+The travellers, going on from this three li to the south, came to a
+mountain named Gurupada, inside which Mahâkasyapa even now is. He made a
+cleft, and went down into it, though the place where he entered would
+not now admit a man. Having gone down very far, there was a hole on one
+side, and there the complete body of Kasyapa still abides. Outside the
+hole at which he entered is the earth with which he had washed his
+hands. If the people living thereabouts have a sore on their heads, they
+plaster on it some of the earth from this, and feel immediately easier.
+On this mountain, now as of old, there are Arhats abiding. Devotees of
+our Law from the various countries in that quarter go year by year to
+the mountain, and present offerings to Kasyapa; and to those whose
+hearts are strong in faith there come Arhats at night, and talk with
+them, discussing and explaining their doubts, and disappearing suddenly
+afterwards.
+
+On this hill hazels grow luxuriantly; and there are many lions, tigers,
+and wolves, so that people should not travel incautiously.
+
+
+
+CHAPTER XXXIV
+
+~On the Way Returning to Patna~
+
+
+Fâ-Hien returned from here towards Pâtaliputtra, keeping along the
+course of the Ganges and descending in the direction of the west. After
+going ten yojanas he found a vihâra, named "The Wilderness"--a place
+where Buddha had dwelt, and where there are monks now.
+
+Pursuing the same course, and going still to the west, he arrived, after
+twelve yojanas, at the city of Vârânasî in the kingdom of Kâsî. Rather
+more than ten li to the northeast of the city, he found the vihâra in
+the park of "The rishi's Deer-wild." [1] In this park there formerly
+resided a Pratyeka Buddha, with whom the deer were regularly in the
+habit of stopping for the night. When the World-honored one was about to
+attain to perfect Wisdom, the devas sang in the sky, "The son of king
+Suddhodana, having quitted his family and studied the Path of Wisdom,
+will now in seven days become Buddha." The Pratyeka Buddha heard their
+words, and immediately attained to nirvâna; and hence this place was
+named "The Park of the rishi's Deer-wild." After the World-honored one
+had attained to perfect Wisdom, men built the vihâra in it.
+
+Buddha wished to convert Kaundinya and his four companions; but they,
+being aware of his intention, said to one another, "This Sramana Gotama
+[2] for six years continued in the practice of painful austerities,
+eating daily only a single hemp-seed, and one grain of rice, without
+attaining to the Path of Wisdom; how much less will he do so now that he
+has entered again among men, and is giving the reins to the indulgence
+of his body, his speech, and his thoughts! What has he to do with the Path
+of Wisdom? To-day, when he comes to us, let us be on our guard not to
+speak with him." At the places where the five men all rose up, and
+respectfully saluted Buddha, when he came to them; where, sixty paces
+north from this, he sat with his face to the east, and first turned the
+wheel of the Law, converting Kaundinya and the four others; where,
+twenty paces further to the north, he delivered his prophecy concerning
+Maitreya; and where, at a distance of fifty paces to the south, the
+dragon Elâpattra asked him, "When shall I get free from this nâga
+body?"--at all these places topes were reared, and are still existing.
+In the park there are two monasteries, in both of which there are monks
+residing.
+
+When you go northwest from the vihâra of the Deer-wild park for thirteen
+yojanas, there is a kingdom named Kausâmbi. Its vihâra is named
+Ghochiravana--a place where Buddha formerly resided. Now, as of old,
+there is a company of monks there, most of whom are students of the
+hînayâna.
+
+East from this, when you have travelled eight yojanas, is the place
+where Buddha converted the evil demon. There, and where he walked in
+meditation and sat at the place which was his regular abode, there have
+been topes erected. There is also a monastery, which may contain more
+than a hundred monks.
+
+
+[Footnote 1: "The rishi," says Eitel, "is a man whose bodily frame has
+undergone a certain transformation by dint of meditation and asceticism,
+so that he is, for an indefinite period, exempt from decrepitude, age,
+and death. As this period is believed to extend far beyond the usual
+duration of human life, such persons are called, and popularly believed
+to be, immortals." Rishis are divided into various classes; and
+rishi-ism is spoken of as a seventh path of transrotation, and rishis
+are referred to as the seventh class of sentient beings.]
+
+[Footnote 2: This is the only instance in Fâ-hien's text where the
+Bodhisattva or Buddha is called by the surname "Gotama." For the most
+part our traveller uses Buddha as a proper name, though it properly
+means "The Enlightened." He uses also the combinations "Sâkya Buddha,"
+which means "The Buddha of the Sâkya tribe," and "Sâkyamuni," which
+means "The Sâkya sage." This last is the most common designation of the
+Buddha in China. Among other Buddhistic peoples "Gotama" and "Gotama
+Buddha" are the more frequent designations.]
+
+
+
+CHAPTER XXXV
+
+~Dakshina, and the Pigeon Monastery~
+
+
+South from this two hundred yojanas, there is a country named Dakshina,
+where there is a monastery dedicated to the by-gone Kasyapa Buddha, and
+which has been hewn out from a large hill of rock. It consists in all of
+five stories;--the lowest, having the form of an elephant, with five
+hundred apartments in the rock; the second, having the form of a lion,
+with four hundred apartments; the third, having the form of a horse,
+with three hundred apartments; the fourth, having the form of an ox,
+with two hundred apartments; and the fifth, having the form of a pigeon,
+with one hundred apartments. At the very top there is a spring, the
+water of which, always in front of the apartments in the rock, goes
+round among the rooms, now circling, now curving, till in this way it
+arrives at the lowest story, having followed the shape of the structure,
+and flows out there at the door. Everywhere in the apartments of the
+monks, the rock has been pierced so as to form windows for the admission
+of light, so that they are all bright, without any being left in
+darkness. At the four corners of the tiers of apartments, the rock has
+been hewn so as to form steps for ascending to the top of each. The men
+of the present day, being of small size, and going up step by step,
+manage to get to the top; but in a former age they did so at one step.
+Because of this, the monastery is called Paravata, that being the Indian
+name for a pigeon. There are always Arhats residing in it.
+
+The country about is a tract of uncultivated hillocks, without
+inhabitants. At a very long distance from the hill there are villages,
+where the people all have bad and erroneous views, and do not know the
+Sramanas of the Law of Buddha, Brahmanas, or devotees of any of the
+other and different schools. The people of that country are constantly
+seeing men on the wing, who come and enter this monastery. On one
+occasion, when devotees of various countries came to perform their
+worship at it, the people of those villages said to them, "Why do you
+not fly? The devotees whom we have seen hereabouts all fly"; and the
+strangers answered, on the spur of the moment, "Our wings are not yet
+fully formed."
+
+The kingdom of Dakshina is out of the way, and perilous to traverse.
+There are difficulties in connection with the roads; but those who know
+how to manage such difficulties and wish to proceed should bring with
+them money and various articles, and give them to the king. He will then
+send men to escort them. These will, at different stages, pass them over
+to others, who will show them the shortest routes. Fâ-hien, however, was
+after all unable to go there; but having received the above accounts
+from men of the country, he has narrated them.
+
+
+
+CHAPTER XXXVI
+
+~Fâ-Hien's Indian Studies~
+
+
+From Vârânasî the travellers went back east to Pâtaliputtra. Fâ-hien's
+original object had been to search for copies of the Vinaya. In the
+various kingdoms of North India, however, he had found one master
+transmitting orally the rules to another, but no written copies which he
+could transcribe. He had therefore travelled far and come on to Central
+India. Here, in the mahâyâna monastery, he found a copy of the Vinaya,
+containing the Mahâsânghikâ [1] rules--those which were observed in the
+first Great Council, while Buddha was still in the world. The original
+copy was handed down in the Jetavana vihâra. As to the other eighteen
+schools, each one has the views and decisions of its own masters. Those
+agree with this in the general meaning, but they have small and trivial
+differences, as when one opens and another shuts. This copy of the
+rules, however, is the most complete, with the fullest explanations. [2]
+
+He further got a transcript of the rules in six or seven thousand
+gâthas, [3] being the sarvâstivâdâh [4] rules--those which are observed
+by the communities of monks in the land of Ts'in; which also have all
+been handed down orally from master to master without being committed to
+writing. In the community here, moreover, he got the
+Samyuktâbhi-dharma-hridaya-sâstra, containing about six or seven
+thousand gâthas; he also got a Sûtra of two thousand five hundred
+gâthas; one chapter of the Pari-nirvâna-vaipulya Sûtra, of about five
+thousand gâthas; and the Mahâsânghikâ Abhidharma.
+
+In consequence of this success in his quest Fâ-hien stayed here for
+three years, learning Sanscrit books and the Sanscrit speech, and
+writing out, the Vinaya rules. When Tâo-ching arrived in the Central
+Kingdom, and saw the rules observed by the Sramanas, and the dignified
+demeanor in their societies which he remarked under all occurring
+circumstances, he sadly called to mind in what a mutilated and imperfect
+condition the rules were among the monkish communities in the land of
+Ts'in, and made the following aspiration: "From this time forth till I
+come to the state of Buddha, let me not be born in a frontier-land." He
+remained accordingly in India, and did not return to the land of Han.
+Fâ-hien, however, whose original purpose had been to secure the
+introduction of the complete Vinaya rules into the land of Han, returned
+there alone.
+
+
+[Footnote 1: Mahâsânghikâ simply means "the Great Assembly," that is, of
+monks.]
+
+[Footnote 2: It was afterwards translated by Fâ-hien into Chinese.]
+
+[Footnote 3: A gâtha is a stanza, generally consisting of a few,
+commonly of two, lines somewhat metrically arranged.]
+
+[Footnote 4: "A branch," says Eitel, "of the great vaibhâshika school,
+asserting the reality of all visible phenomena, and claiming the
+authority of Râhula."]
+
+
+
+CHAPTER XXXVII
+
+~Fâ-hien's Stay in Champâ and Tâmaliptî~
+
+
+Following the course of the Ganges, and descending eastward for eighteen
+yojanas, he found on the southern bank the great kingdom of Champâ, with
+topes reared at the places where Buddha walked in meditation by his
+vihâra, and where he and the three Buddhas, his predecessors, sat. There
+were monks residing at them all. Continuing his journey east for nearly
+fifty yojanas, he came to the country of Tâmaliptî, the capital of which
+is a seaport. In the country there are twenty-two monasteries, at all of
+which there are monks residing. The Law of Buddha is also flourishing in
+it. Here Fâ-hien stayed two years, writing out his Sûtras, and drawing
+pictures of images.
+
+After this he embarked in a large merchant-vessel, and went floating
+over the sea to the southwest. It was the beginning of winter, and the
+wind was favorable; and, after fourteen days, sailing day and night,
+they came to the country of Singhala. The people said that it was
+distant from Tâmaliptî about seven hundred yojanas.
+
+The kingdom is on a large island, extending from east to west fifty
+yojanas, and from north to south thirty. Left and right from it there
+are as many as one hundred small islands, distant from one another ten,
+twenty, or even two hundred li; but all subject to the large island.
+Most of them produce pearls and precious stones of various kinds; there
+is one which produces the pure and brilliant pearl--an island which
+would form a square of about ten li. The king employs men to watch and
+protect it, and requires three out of every ten pearls which the
+collectors find.
+
+
+
+CHAPTER XXXVIII
+
+~At Ceylon--Feats of Buddha--His Statue in Jade~
+
+
+The country originally had no human inhabitants, but was occupied only
+by spirits and nâgas, with which merchants of various countries carried
+on a trade. When the trafficking was taking place, the spirits did not
+show themselves. They simply set forth their precious commodities, with
+labels of the price attached to them; while the merchants made their
+purchases according to the price; and took the things away.
+
+Through the coming and going of the merchants in this way, when they
+went away, the people of their various countries heard how pleasant the
+land was, and flocked to it in numbers till it became a great nation.
+The climate is temperate and attractive, without any difference of
+summer and winter. The vegetation is always luxuriant. Cultivation
+proceeds whenever men think fit: there are no fixed seasons for it.
+
+When Buddha came to this country, wishing to transform the wicked nâgas
+by his supernatural power, he planted one foot at the north of the royal
+city, and the other on the top of a mountain, [1] the two being fifteen
+yojanas apart. Over the footprint at the north of the city the king
+built a large tope, four hundred cubits high, grandly adorned with gold
+and silver, and finished with a combination of all the precious
+substances. By the side of the tope he further built a monastery, called
+the Abhayagiri, where there are now five thousand monks. There is in it
+a hall of Buddha, adorned with carved and inlaid work of gold and
+silver, and rich in the seven precious substances, in which there is an
+image of Buddha in green jade, more than twenty cubits in height,
+glittering all over with those substances, and having an appearance of
+solemn dignity which words cannot express. In the palm of the right hand
+there is a priceless pearl. Several years had now elapsed since Fâ-hien
+left the land of Han; the men with whom he had been in intercourse had
+all been of regions strange to him; his eyes had not rested on an old
+and familiar hill or river, plant or tree: his fellow-travellers,
+moreover, had been separated from him, some by death, and others flowing
+off in different directions; no face or shadow was now with him but his
+own, and a constant sadness was in his heart. Suddenly one day, when by
+the side of this image of jade, he saw a merchant presenting as his
+offering a fan of white silk; [2] and the tears of sorrow involuntarily
+filled his eyes and fell down.
+
+A former king of the country had sent to Central India and got a slip of
+the patra tree, which he planted by the side of the hall of Buddha,
+where a tree grew up to the height of about two hundred cubits. As it
+bent on one side towards the southeast, the king, fearing it would fall,
+propped it with a post eight or nine spans around. The tree began to
+grow at the very heart of the prop, where it met the trunk; a shoot
+pierced through the post, and went down to the ground, where it entered
+and formed roots, that rose to the surface and were about four spans
+round. Although the post was split in the middle, the outer portions
+kept hold of the shoot, and people did not remove them. Beneath the tree
+there has been built a vihâra, in which there is an image of Buddha
+seated, which the monks and commonalty reverence and look up to without
+ever becoming wearied. In the city there has been reared also the vihâra
+of Buddha's tooth, in which, as well as on the other, the seven precious
+substances have been employed.
+
+The king practises the Brahmanical purifications, and the sincerity of
+the faith and reverence of the population inside the city are also
+great. Since the establishment of government in the kingdom there has
+been no famine or scarcity, no revolution or disorder. In the treasuries
+of the monkish communities there are many precious stones, and the
+priceless manis. One of the kings once entered one of those treasuries,
+and when he looked all round and saw the priceless pearls, his covetous
+greed was excited, and he wished to take them to himself by force. In
+three days, however, he came to himself, and immediately went and bowed
+his head to the ground in the midst of the monks, to show his repentance
+of the evil thought. As a sequel to this, he informed the monks of what
+had been in his mind, and desired them to make a regulation that from
+that day forth the king should not be allowed to enter the treasury and
+see what it contained, and that no bhikshu should enter it till after he
+had been in orders for a period of full forty years.
+
+In the city there are many Vaisya elders and Sabaean merchants, whose
+houses are stately and beautiful. The lanes and passages are kept in
+good order. At the heads of the four principal streets there have been
+built preaching halls, where, on the eighth, fourteenth, and fifteenth
+days of the month, they spread carpets, and set forth a pulpit, while
+the monks and commonalty from all quarters come together to hear the
+Law. The people say that in the kingdom there may be altogether sixty
+thousand monks, who get their food from their common stores. The king,
+besides, prepares elsewhere in the city a common supply of food for five
+or six thousand more. When any want, they take their great bowls, and go
+to the place of distribution, and take as much as the vessels will hold,
+all returning with them full.
+
+The tooth of Buddha is always brought forth in the middle of the third
+month. Ten days beforehand the king grandly caparisons a large elephant,
+on which he mounts a man who can speak distinctly, and is dressed in
+royal robes, to beat a large drum, and make the following proclamation:
+"The Bodhisattva, during three Asankhyeya-kalpas, [3] manifested his
+activity, and did not spare his own life. He gave up kingdom, city,
+wife, and son; he plucked out his eyes and gave them to another; he cut
+off a piece of his flesh to ransom the life of a dove; he cut off his
+head and gave it as an alms; he gave his body to feed a starving
+tigress; he grudged not his marrow and brains. In many such ways as
+these did he undergo pain for the sake of all living. And so it was,
+that, having become Buddha, he continued in the world for forty-five
+years, preaching his Law, teaching and transforming, so that those who
+had no rest found rest, and the unconverted were converted. When his
+connection with the living was completed, he attained to pari-nirvana
+and died. Since that event, for one thousand four hundred and
+ninety-seven years, the light of the world has gone out, and all living
+things have had long-continued sadness. Behold! ten days after this,
+Buddha's tooth will be brought forth, and taken to the Abhayagiri
+-vihâra. Let all and each, whether monks or laics, who wish to amass
+merit for themselves, make the roads smooth and in good condition,
+grandly adorn the lanes and by-ways, and provide abundant store of
+flowers and incense to be used as offerings to it."
+
+When this proclamation is over, the king exhibits, so as to line both
+sides of the road, the five hundred different bodily forms in which the
+Bodhisattva has in the course of his history appeared:--here as Sudâna,
+there as Sâma; now as the king of elephants, and then as a stag or a
+horse. All these figures are brightly colored and grandly executed,
+looking as if they were alive. After this the tooth of Buddha is brought
+forth, and is carried along in the middle of the road. Everywhere on the
+way offerings are presented to it, and thus it arrives at the hall of
+Buddha in the Abhayagiri-vihâra. There monks and laics are collected in
+crowds. They burn incense, light lamps, and perform all the prescribed
+services, day and night without ceasing, till ninety days have been
+completed, when the tooth is returned to the vihâra within the city. On
+fast-days the door of that vihâra is opened, and the forms of ceremonial
+reverence are observed according to the rules.
+
+Forty li to the east of the Abhayagiri-vihâra there is a hill, with a
+vihâra on it, called the Chaitya, where there may be two thousand monks.
+Among them there is a Sramana of great virtue, named Dharma-gupta,
+honored and looked up to by all the kingdom. He has lived for more than
+forty years in an apartment of stone, constantly showing such gentleness
+of heart, that he has brought snakes and rats to stop together in the
+same room, without doing one another any harm.
+
+
+[Footnote 1: This would be what is known as "Adam's peak," having,
+according to Hardy, the three names of Selesumano, Samastakûta, and
+Samanila. There is an indentation on the top of it, a superficial
+hollow, 5 feet 3 3/4 inches long, and 2 1/2 feet wide. The Hindus regard
+it as the footprint of Siva; the Mohammedans, as that of Adam; and the
+Buddhists, as in the text--as having been, made by Buddha.]
+
+[Footnote 2: We naturally suppose that the merchant-offerer was a
+Chinese, as indeed the Chinese texts say, and the fan such as Fâ-hien
+had seen and used in his native land.]
+
+[Footnote 3: A Kalpa, we have seen, denotes a great period of time; a
+period during which a physical universe is formed and destroyed.
+Asankhyeya denotes the highest sum for which a conventional term
+exists--according to Chinese calculations equal to one followed by
+seventeen ciphers; according to Thibetan and Singhalese, equal to one
+followed by ninety-seven ciphers. Every Maha-kalpa consists of four
+Asankhye-yakalpas.]
+
+
+
+CHAPTER XXXIX
+
+~Cremation of an Arhat--Sermon of a Devotee~
+
+
+South of the city seven li there is a vihâra, called the Mahâ-vihâra,
+where three thousand monks reside. There had been among them a Sramana,
+of such lofty virtue, and so holy and pure in his observance of the
+disciplinary rules, that the people all surmised that he was an Arhat.
+When he drew near his end, the king came to examine into the point; and
+having assembled the monks according to rule, asked whether the bhikshu
+had attained to the full degree of Wisdom. They answered in the
+affirmative, saying that he was an Arhat. The king accordingly, when he
+died, buried him after the fashion of an Arhat, as the regular rules
+prescribed. Four or five li east from the vihâra there was reared a
+great pile of firewood, which might be more than thirty cubits square,
+and the same in height. Near the top were laid sandal, aloe, and other
+kinds of fragrant wood.
+
+On the four sides of the pile they made steps by which to ascend it.
+With clean white hair-cloth, almost like silk, they wrapped the body
+round and round. They made a large carriage-frame, in form like our
+funeral car, but without the dragons and fishes.
+
+At the time of the cremation, the king and the people, in multitudes
+from all quarters, collected together, and presented offerings of
+flowers and incense. While they were following the car to the
+burial-ground, the king himself presented flowers and incense. When this
+was finished, the car was lifted on the pile, all over which oil of
+sweet basil was poured, and then a light was applied. While the fire was
+blazing, every one, with a reverent heart, pulled off his upper garment,
+and threw it, with his feather-fan and umbrella, from a distance into
+the midst of the flames, to assist the burning. When the cremation was
+over, they collected and preserved the bones, and proceeded to erect a
+tope. Fâ-hien had not arrived in time to see the distinguished Shaman
+alive, and only saw his burial.
+
+At that time the king, who was a sincere believer in the Law of Buddha
+and wished to build a new vihâra for the monks, first convoked a great
+assembly. After giving the monks a meal of rice, and presenting his
+offerings on the occasion, he selected a pair of first-rate oxen, the
+horns of which were grandly decorated with gold, silver, and the
+precious substances. A golden plough had been provided, and the king
+himself turned up a furrow on the four sides of the ground within which
+the building was to be. He then endowed the community of the monks with
+the population, fields, and houses, writing the grant on plates of
+metal, to the effect that from that time onwards, from generation to
+generation, no one should venture to annul or alter it.
+
+In this country Fâ-hien heard an Indian devotee, who was reciting a
+Sûtra from the pulpit, say: "Buddha's alms-bowl was at first in Vaisâlî,
+and now it is in Gandhâra. After so many hundred years (he gave, when
+Fâ-hien heard him, the exact number of years, but he has forgotten it),
+it will go to Western Tukhâra; after so many hundred years, to Khoten;
+after so many hundred years, to Kharachar; after so many hundred years,
+to the land of Han; after so many hundred years, it will come to
+Sinhala; and after so many hundred years, it will return to Central
+India. After that, it will ascend to the Tushita heaven; and when the
+Bodhisattva Maitreya sees it, he will say with a sigh, 'The alms-bowl of
+Sâkyamuni Buddha is come'; and with all the devas he will present to it
+flowers and incense for seven days. When these have expired, it will
+return to Jambudvîpa, where it will be received by the king of the sea
+nâgas, and taken into his nâga palace. When Maitreya shall be about to
+attain to perfect Wisdom and become Buddha, it will again separate into
+four bowls, which will return to the top of mount Anna, whence they
+came. After Maitreya has become Buddha, the four deva kings will again
+think of the Buddha with their bowls as they did in the case of the
+previous Buddha. The thousand Buddhas of this Bhadra-kalpa, indeed, will
+all use the same alms-bowl; and when the bowl has disappeared, the Law
+of Buddha will go on gradually to be extinguished. After that extinction
+has taken place, the life of man will be shortened, till it is only a
+period of five years. During this period of a five years' life, rice,
+butter, and oil will all vanish away, and men will become exceedingly
+wicked. The grass and trees which they lay hold of will change into
+swords and clubs, with which they will hurt, cut, and kill one another.
+Those among them on whom there is blessing will withdraw from society
+among the hills; and when the wicked have exterminated one another, they
+will again come forth, and say among themselves, 'The men of former
+times enjoyed a very great longevity; but through becoming exceedingly
+wicked, and doing all lawless things, the length of our life has been
+shortened and reduced even to five years. Let us now unite together in
+the practice of what is good, cherishing a gentle and sympathizing
+heart, and carefully cultivating good faith and righteousness. When each
+one in this way practises that faith and righteousness, life will go on
+to double its length till it reaches eighty thousand years. When
+Maitreya appears in the world, and begins to turn the wheel of this Law,
+he will in the first place save those among the disciples of the Law
+left by the Sâkya who have quitted their families, and those who have
+accepted the three Refuges, undertaken the five Prohibitions and the
+eight Abstinences, and given offerings to the Three Precious Ones;
+secondly and thirdly, he will save those between whom and conversion
+there is a connection transmitted from the past.'" [1]
+
+Such was the discourse, and Fâ-hien wished to write it down as a portion
+of doctrine; but the man said, "This is taken from no Sûtra, it is only
+the utterance of my own mind."
+
+
+[Footnote 1: That is, those whose Karma in the past should be rewarded
+by such conversion in the present.]
+
+
+
+CHAPTER XL
+
+~After Two Years Fâ-hien Takes Ship for China~
+
+
+Fâ-hien abode in this country two years; and, in addition to his
+acquisitions in Patna, succeeded in getting a copy of the Vinaya-pitaka
+of the Mahîsâsakâh school; the Dîrghâgama and Samyuktâgama Sûtras; and
+also the Samyukta-sañchaya-pitaka;--all being works unknown in the land
+of Han. Having obtained these Sanscrit works, he took passage in a large
+merchantman, on board of which there were more than two hundred men, and
+to which was attached by a rope a smaller vessel, as a provision against
+damage or injury to the large one from the perils of the navigation.
+With a favorable wind, they proceeded eastward for three days, and then
+they encountered a great wind. The vessel sprang a leak and the water
+came in. The merchants wished to go to the smaller vessel; but the men
+on board it, fearing that too many would come, cut the connecting rope.
+The merchants were greatly alarmed, feeling their risk of instant death.
+Afraid that the vessel would fill, they took their bulky goods and threw
+them into the water. Fâ-hien also took his pitcher and washing-basin,
+with some other articles, and cast them into the sea; but fearing that
+the merchants would cast overboard his books and images, he could only
+think with all his heart of Kwan-she-yin, and commit his life to the
+protection of the church of the land of Han, saying in effect, "I have
+travelled far in search of our Law. Let me, by your dread and
+supernatural power, return from my wanderings, and reach my
+resting-place!"
+
+In this way the tempest continued day and night, till on the thirteenth
+day the ship was carried to the side of an island, where, on the ebbing
+of the tide, the place of the leak was discovered, and it was stopped,
+on which the voyage was resumed. On the sea hereabouts there are many
+pirates, to meet with whom is speedy death. The great ocean spreads out,
+a boundless expanse. There is no knowing east or west; only by observing
+the sun, moon, and stars was it possible to go forward. If the weather
+were dark and rainy, the ship went as she was carried by the wind,
+without any definite course. In the darkness of the night, only the
+great waves were to be seen, breaking on one another, and emitting a
+brightness like that of fire, with huge turtles and other monsters of
+the deep all about. The merchants were full of terror, not knowing where
+they were going. The sea was deep and bottomless, and there was no place
+where they could drop anchor and stop. But when the sky became clear,
+they could tell east and west, and the ship again went forward in the
+right direction. If she had come on any hidden rock, there would have
+been no way of escape.
+
+After proceeding in this way for rather more than ninety days, they
+arrived at a country called Java-dvipa, where various forms of error and
+Brahmanism are flourishing, while Buddhism in it is not worth speaking
+of. After staying there for five months, Fâ-hien again embarked in
+another large merchantman, which also had on board more than two hundred
+men. They carried provisions for fifty days, and commenced the voyage on
+the sixteenth day of the fourth month.
+
+Fâ-hien kept his retreat on board the ship. They took a course to the
+northeast, intending to fetch Kwang-chow. After more than a month, when
+the night-drum had sounded the second watch, they encountered a black
+wind and tempestuous rain, which threw the merchants and passengers into
+consternation. Fâ-hien again, with all his heart, directed his thoughts
+to Kwan-she-yin and the monkish communities of the land of Han; and,
+through their dread and mysterious protection, was preserved to
+daybreak. After daybreak, the Brahmans deliberated together and said,
+"It is having this Sramana on board which has occasioned our misfortune
+and brought us this great and bitter suffering. Let us land the bhikshu
+and place him on some island-shore. We must not for the sake of one man
+allow ourselves to be exposed to such imminent peril." A patron of
+Fâ-hien, however, said to them, "If you land the bhikshu, you must at
+the same time land me; and if you do not, then you must kill me. If you
+land this Sramana, when I get to the land of Han, I will go to the king,
+and inform against you. The king also reveres and believes the Law of
+Buddha, and honors the bhikshus." The merchants hereupon were perplexed,
+and did not dare immediately to land Fâ-hien.
+
+At this time the sky continued very dark and gloomy, and the
+sailing-masters looked at one another and made mistakes. More than
+seventy days passed from their leaving Java, and the provisions and
+water were nearly exhausted. They used the salt-water of the sea for
+cooking, and carefully divided the fresh water, each man getting two
+pints. Soon the whole was nearly gone, and the merchants took counsel
+and said, "At the ordinary rate of sailing we ought to have reached
+Kwang-chow, and now the time is passed by many days;--must we not have
+held a wrong course?" Immediately they directed the ship to the
+northwest, looking out for land; and after sailing day and night for
+twelve days, they reached the shore on the south of mount Lao, on the
+borders of the prefecture of Ch'ang-kwang, and immediately got good
+water and vegetables. They had passed through many perils and hardships,
+and had been in a state of anxious apprehension for many days together;
+and now suddenly arriving at this shore, and seeing those well-known
+vegetables, the lei and kwoh, [1] they knew indeed that it was the land
+of Han. Not seeing, however, any inhabitants nor any traces of them,
+they did not know whereabouts they were. Some said that they had not yet
+got to Kwang-chow, and others that they had passed it. Unable to come to
+a definite conclusion, some of them got into a small boat and entered a
+creek, to look for someone of whom they might ask what the place was.
+They found two hunters, whom they brought back with them, and then
+called on Fâ-hien to act as interpreter and question them. Fâ-hien first
+spoke assuringly to them, and then slowly and distinctly asked them,
+"Who are you?" They replied, "We are disciples of Buddha." He then
+asked, "What are you looking for among these hills?" They began to
+lie,[2] and said, "To-morrow is the fifteenth day of the seventh month.
+We wanted to get some peaches to present to Buddha." He asked further,
+"What country is this?" They replied, "This is the border of the
+prefecture of Ch'ang-kwang, a part of Ts'ing-chow under the ruling House
+of Ts'in." When they heard this, the merchants were glad, immediately
+asked for a portion of their money and goods, and sent men to
+Ch'ang-kwang city.
+
+The prefect Le E was a reverent believer in the Law of Buddha. When he
+heard that a Sramana had arrived in a ship across the sea, bringing with
+him books and images, he immediately came to the sea-shore with an
+escort to meet the traveller, and receive the books and images, and took
+them back with him to the seat of his government. On this the merchants
+went back in the direction of Yang-chow; but when Fâ-hien arrived at
+Ts'ing-chow, the prefect there begged him to remain with him for a
+winter and a summer. After the summer retreat was ended, Fâ-hien, having
+been separated for a long time from his fellows, wished to hurry to
+Ch'ang-gan; but as the business which he had in hand was important, he
+went south to the Capital; and at an interview with the masters there
+exhibited the Sûtras and the collection of the Vinaya which he had
+procured.
+
+After Fâ-hien set out from Ch'ang-gan, it took him six years to reach
+Central India; stoppages there extended over six years; and on his
+return it took him three years to reach Ts'ing-chow. The countries
+through which he passed were a few under thirty. From the sandy desert
+westwards on to India, the beauty of the dignified demeanor of the
+monkhood and of the transforming influence of the Law was beyond the
+power of language fully to describe; and reflecting how our masters had
+not heard any complete account of them, he therefore went on without
+regarding his own poor life, or the dangers to be encountered on the sea
+upon his return, thus incurring hardships and difficulties in a double
+form. He was fortunate enough, through the dread power of the three
+Honored Ones, to receive help and protection in his perils; and
+therefore he wrote out an account of his experiences, that worthy
+readers might share with him in what he had heard and said.
+
+
+[Footnote 1: What these vegetables exactly were it is difficult to say;
+and there are different readings of the characters for kwoh, brings the
+two names together in a phrase, but the rendering of it is simply "a
+soup of simples."]
+
+[Footnote 2: It is likely that these men were really hunters; and, when
+brought before Fâ-hien, because he was a Sramana, they thought they
+would please him by saying they were disciples of Buddha. But what had
+disciples of Buddha to do with hunting and taking life? They were caught
+in their own trap, and said they were looking for peaches.]
+
+
+
+
+
+~THE SORROWS OF HAN~
+
+
+[Translated into English by John Francis Davis]
+
+
+
+INTRODUCTION
+
+
+"The Sorrows of Han" is considered by Chinese scholars to be one of the
+largest tragedies in the whole range of the Chinese drama, which is very
+voluminous. Although, properly speaking, there are no theatres in China,
+the Chinese are passionately fond of dramatic representations. Chinese
+acting is much admired and praised by travellers who are competent to
+follow the dialogue. The stage is generally a temporary erection
+improvised in a market-place, and the stage arrangements are of the most
+primitive character; no scenery is employed, and the actors introduce
+themselves in a sort of prologue, in which they state the name and
+character they represent in the drama. They also indicate the place
+where they are in the story, or the house which they have entered. Yet
+the Chinese stage has many points in common with that of Ancient Greece.
+It is supported and controlled by government, and has something of a
+religious and national character, being particularly employed for
+popular amusement in the celebration of religious festivals. Only two
+actors are allowed to occupy the stage at the same time, and this is
+another point in common with the early Greek drama. The plots or stories
+of the Chinese plays are simple and effective, and Voltaire is known to
+have taken the plot of a Chinese drama, as Molière took a comedy of
+Plautus, and applied it in writing a drama for the modern French stage.
+"The Sorrows of Han" belongs to the famous collection entitled "The
+Hundred Plays of the Yuen Dynasty." It is divided into acts and is made
+up of alternate prose and verse. The movement of the drama is good, and
+the dénouement arranged with considerable skill.
+
+E.W.
+
+
+
+
+TRANSLATOR'S PREFACE
+
+
+The following drama was selected from the "Hundred Plays of Yuen," which
+has already supplied to Europe two specimens of the Chinese stage--the
+first, called the "Orphan of Chaou," translated by Père Premare; and the
+second, entitled an "Heir in Old Age," by the author of the present
+version. "The Sorrows of Han" is historical, and relates to one of the
+most interesting periods of the Chinese annals, when the growing
+effeminacy of the court, and consequent weakness of the government,
+emboldened the Tartars in their aggressions, and first gave rise to the
+temporizing and impolitic system of propitiating those barbarians by
+tribute, which long after produced the downfall of the empire and the
+establishment of the Mongol dominion.
+
+The moral of the piece is evidently to expose the evil consequences of
+luxury, effeminacy, and supineness in the sovereign.
+
+  "When love was all an easy monarch's care,
+  Seldom at council--never in a war."
+
+The hero, or rather the chief personage, of the drama, came to the
+throne very near the beginning of the Christian era, about B.C. 42. The
+fate of the Lady Chaoukeun is a favorite incident in history, of which
+painters, poets, and romancers frequently avail themselves; her "Verdant
+Lamb" is said to exist at the present day, and to remain green all the
+year round, while the vegetation of the desert in which it stands is
+parched by the summer sun.
+
+In selecting this single specimen from among so many, the translator was
+influenced by the consideration of its remarkable accordance with our
+own canons of criticism. The Chinese themselves make no regular
+classification of comedy and tragedy; but we are quite at liberty to
+give the latter title to a play which so completely answers to the
+European definition. The unity of action is complete, and the unities of
+time and place much less violated than they frequently are on our own
+stage. The grandeur and gravity of the subject, the rank and dignity of
+the personages, the tragical catastrophe, and the strict award of
+poetical justice, might satisfy the most rigid admirer of Grecian rules.
+The translator has thought it necessary to adhere to the original by
+distinguishing the first act (or Proëm) from the four which follow it:
+but the distinction is purely nominal, and the piece consists, to all
+intents and purposes, of five acts. It is remarkable that this peculiar
+division holds true with regard to a large number of the "Hundred Plays
+of Yuen."
+
+The reader will doubtless be struck by the apparent shortness of the
+drama which is here presented to him; but the original is eked out, in
+common with all Chinese plays, by an irregular operatic species of song,
+which the principal character occasionally chants forth in unison with a
+louder or a softer accompaniment of music, as may best suit the
+sentiment or action of the moment. Some passages have been embodied in
+our version: but the translator did not give all, for the same reasons
+that prompted Père Premare to give none--"they are full of allusions to
+things unfamiliar to us, and figures of speech very difficult for us to
+observe." They are frequently, moreover, mere repetitions or
+amplifications of the prose parts; and being intended more for the ear
+than the eye, are rather adapted to the stage than to the closet.
+
+His judgment may perhaps be swayed by partiality towards the subject of
+his own labors; but the translator cannot help thinking the plot and
+incidents of "The Sorrows of Han" superior to those of the "Orphan of
+Chaou"--though the genius of Voltaire contrived to make the last the
+ground-work of an excellent French tragedy. Far is he, however, from
+entertaining the presumptuous expectation that a destiny of equal
+splendor awaits the present drama; and he will be quite satisfied if the
+reader has patience to read it to the end, and then pronounces it to be
+a somewhat curious sample of a very foreign literature.
+
+JOHN FRANCIS DAVIS.
+
+
+
+
+DRAMATIS PERSONAE
+
+YUENTE, Emperor of China of the Dynasty Han.
+HANCHENYU, K'han of the Tartars.
+MAOUYENSHOW, a worthless Minister of the Emperor.
+SHANGSHOO (a title), President of the Imperial Council.
+CHANGSHEE (a title), Officer in waiting.
+FANSHE (a title), Envoy of the K'han.
+CHAOUKEUN, Lady, raised to be Princess of Han.
+   Tartar Soldiers, Female Attendants, Eunuchs.
+
+The Scene is laid in the Tartar Camp on the Frontiers; and
+in the Palace of Han.
+
+
+
+
+~THE SORROWS OF HAN~ [1]
+
+
+
+~PROLOGUE~
+
+
+_Enter Hanchenyu, K'han [2] of the Tartars, reciting four verses_.
+
+
+K'HAN.      The autumnal gale blows wildly through the grass,
+      amidst our woolen tents.
+  And the moon of night, shining on the rude huts, hears the
+      lament of the mournful pipe:
+  The countless hosts, with their bended horns, obey me as
+      their leader.
+
+    Our tribes are ten distinguished friends of the family of Han. I am
+    Hanchenyu, the old inhabitant of the sandy waste; the sole ruler of
+    the northern regions. The wild chase is our trade; battle and
+    conquest our chief occupation. The Emperor Wunwong retired before
+    our Eastern tribes; Weikeang trembled at us, and sued for our
+    friendship. The ancient title of our chiefs has in the course of
+    time been changed to that which I now bear. When the two races of
+    Tsin and Han contended in battle, and filled the empire with tumult,
+    our tribes were in full power: numberless was the host of armed
+    warriors with their bended horns. For seven days my ancestor hemmed
+    in with his forces the Emperor Kaoute; until, by the contrivance of
+    the minister, a treaty was concluded, and the Princesses of China
+    were yielded in marriage to our K'hans. Since the time of Hoeyte and
+    the Empress Leuhow, [3] each successive generation has adhered to
+    the established rule, and sought our alliance with its daughters. In
+    the reign of the late Emperor Seuente, my brothers contended with
+    myself for the rule of our nation, and its power was weakened until
+    the tribes elected me as their chief. I am a real descendant of the
+    empire of Han. I command a hundred thousand armed warriors. We have
+    moved to the South, and approached the border, claiming an alliance
+    with the Imperial race. Yesterday I despatched an envoy with
+    tributary presents to demand a princess in marriage; but know not if
+    the Emperor will ratify the engagement with the customary oaths. The
+    fineness of the season has drawn away our chiefs on a hunting
+    excursion amidst the sandy steppes. May they meet with success, for
+    we Tartars have no fields--our bows and arrows are our sole means of
+    subsistence.
+
+_Enter Minister of Han, reciting verses_.
+
+MINISTER. Let a man have the heart of a kite, and the talons
+      of an eagle.
+  Let him deceive his superiors, and oppress those below
+      him;
+  Let him enlist flattery, insinuation, profligacy, and avarice
+      on his side,
+
+    And he will find them a lasting assistance through life. I am no
+    other than Maouyenshow, a minister of the sovereign of Han. By a
+    hundred arts of specious flattery and address I have deceived the
+    Emperor, until he places his whole delight in me alone. My words he
+    listens to; and he follows my counsel. Within the precincts of the
+    palace, as without them, who is there but bows before me--who is
+    there but trembles at my approach? But observe the chief art which I
+    have learned: It is this: to persuade the Emperor to keep aloof from
+    his wise counsellors, and seek all his pleasures amidst the women of
+    his palace. Thus it is that I strengthen my power and greatness.
+    But, in the midst of my lucubrations--Here comes the Emperor.
+
+_Enter Emperor Yuente, attended by Eunuchs and Women_.
+
+EMPEROR [_recites verses]_. During the ten generations that
+    have succeeded our acquisition of Empire, my race has alone
+    possessed the four hundred districts of the world. Long have the
+    frontiers been bound in tranquillity by the ties of mutual oaths.
+    And our pillow has been undisturbed by grief or anxiety. Behold in
+    us the Emperor Yuente, of the race of Han. Our ancestor Kaoute
+    emerged from a private station, and raised his family by
+    extinguishing the dynasty of Tsin, and slaughtering their race. Ten
+    generations have passed away since he left this inheritance to us.
+    The four boundaries of the empire have been tranquil; the eight
+    regions at rest! But not through our personal merits; we have wholly
+    depended on the exertions of our civil and military rulers. On the
+    demise of our late father, the female inmates of the palace were all
+    dispersed, and our harem is now solitary and untenanted; but how
+    shall this be endured!
+
+MINISTER. Consider, sir, that even the thriving husbandman
+    may desire to change his partner; then why not your Majesty, whose
+    title is the Law of Heaven, whose possessions are the whole world!
+    May I advise that commissioners be despatched to search throughout
+    the empire for all of whatever rank that is most beautiful between
+    the ages of fifteen and twenty, for the peopling of the inner
+    palace.
+
+    EMPEROR. You say well. We appoint you at once our minister of
+    selection, and will invest you with a written authority. Search
+    diligently through our realms; and when you have selected the most
+    worthy, let us be provided with portraits of each, as a means of
+    fixing our choice. By the merits of your services, you may supply us
+    with an occasion of rewarding you on your return.        [_Exeunt_.
+
+
+
+[Footnote 1: Han Koong Tsew, literally "Autumn in the Palace of Han";
+but in Chinese, Autumn is emblematic of Sorrow, as Spring is of Joy, and
+may therefore be rendered by what it represents.]
+
+[Footnote 2: In Chinese, Ko-ban.]
+
+[Footnote 3: The mother of Hoeyte, a bold and able woman, who ruled for
+her son, the second emperor of Han.]
+
+
+
+~ACT FIRST~
+
+
+
+MINISTER [_repeats verses_]. The huge ingots of yellow gold I
+      appropriate to myself.
+    I heed not the seas of blood which flow by perverting the
+      laws.
+
+    During life I am determined to have abundance of riches; what care I
+    for the curses of mankind after my death? Having received the
+    Emperor's commission to search far and wide for the most beautiful
+    damsels, I have fixed upon ninety and nine. Their families were glad
+    to invite my selection by rich gifts, and the treasure that I have
+    amassed is not small. On arriving yesterday at a district pertaining
+    to Chingtoo city, I met with a maiden, daughter of one Wongchang.
+    The brightness of her charms was piercing as an arrow. She was
+    perfectly beautiful--and doubtless unparalleled in the whole empire.
+    But, unfortunately, her father is a cultivator of the land, not
+    possessed of much wealth. When I insisted on a hundred ounces of
+    gold to secure her being the chief object of the imperial choice,
+    they first pleaded their poverty--and then, relying on her
+    extraordinary beauty, rejected my offers altogether. I therefore
+    left them. [_Considers awhile_.] But no!----I have a better plan.
+    [_He knits his brows and matures his scheme_.] I will disfigure her
+    portrait in such a manner that when it reaches the Emperor it shall
+    secure her being doomed to neglected seclusion. Thus I shall
+    contrive to make her unhappy for life--Base is the man who delights
+    not in revenge! [_Exit._
+
+
+_Night_.--_Enter the Lady Chaoukeun, with two female attendants_.
+
+
+CHAOUKEUN [_recites verses_]. Though raised to be an inhabitant
+      of the imperial dwelling
+    I have long been here without the good fortune to see
+      my prince.
+
+    This beautiful night must I pass in lonely solitude, with no
+    companion but my lute to solace my retirement. I am a native of
+    Chingtoo city; and my father's occupation is husbandry. My mother
+    dreamed on the day I was born that the light of the moon shone on
+    her bosom, but was soon cast low to the earth.[1] I was just
+    eighteen years of age when chosen as an inhabitant of the imperial
+    palace; but the minister Maouyenshow, disappointed in the treasure
+    which he demanded on my account, disfigured my portrait in such a
+    manner as to keep me out of the Emperor's presence; and now I live
+    in neglected solitude. While at home, I learned a little music, and
+    could play a few airs on the lute. Thus sorrowing in the stillness
+    of midnight, let me practise one of my songs to dispel my griefs.
+    [_Begins to play on the lute_.
+
+_Enter Emperor, attended by a Eunuch, carrying a light_.
+
+EMPEROR. Since the beauties were selected to grace our palace,
+    we have not yet discovered a worthy object on whom to fix our
+    preference. Vexed and disappointed, we pass this day of leisure
+    roaming in search of her who may be destined for our imperial
+    choice. [_Hears the lute._] Is not that some lady's lute?
+
+ATTENDANT. It is.--I hasten to advise her of your Majesty's
+    approach.
+
+EMPEROR. No, hold! Keeper of the yellow gate, discover to
+    what part of our palace that lady pertains; and bid her approach our
+    presence; but beware lest you alarm her.
+
+ATTENDANT [_approaches in the direction of the sound, and
+    speaks_]. What lady plays there? The Emperor comes! approach to meet
+    him.                               [_Lady advances_.
+
+EMPEROR. Keeper of the yellow gate, see that the light burns
+    brightly within your gauze [2] lamp, and hold it nearer to us.
+
+LADY _[approaching_]. Had your handmaid but known it was
+    your Majesty, she would have been less tardy; forgive, then, this
+    delay.
+
+EMPEROR. Truly this is a very perfect beauty! From what
+    quarter come such superior charms?
+
+LADY. My name is Chaoukeun: my father cultivates at Chingtoo
+    the fields which he has derived from his family. Born in an humble
+    station, I am ignorant of the manners that befit a palace.
+
+EMPEROR. But with such uncommon attractions, what chance
+    has kept you from our sight?
+
+LADY. When I was chosen by the minister Maouyenshow, he
+    demanded of my father an amount of treasure which our poverty could
+    not supply; he therefore disfigured my portrait, by representing a
+    scar under the eyes, and caused me to be consigned to seclusion and
+    neglect.
+
+EMPEROR. Keeper of the yellow gate, bring us that picture,
+    that we may view it. [_Sees the picture_.] Ah, how has he dimmed the
+    purity of the gem, bright as the waves in autumn. [_To the
+    attendant_] Transmit our pleasure to the officer of the guard, to
+    behead Maouyenshow and report to us his execution.
+
+LADY. My parents, sir, are subject to the tax [3] in our native
+    district. Let me entreat your Majesty to remit their contributions
+    and extend favor towards them!
+
+EMPEROR. That shall readily be done. Approach and hear our
+    imperial pleasure. We create you a Princess of our palace.
+
+LADY. How unworthy is your handmaid of such gracious distinction!
+    [_Goes through the form of returning thanks_.] Early to-morrow I
+    attend your Majesty's commands in this place. The Emperor is gone:
+    let the attendants close the doors:--I will retire to rest. _[Exit._
+
+
+
+[Footnote 1: Boding a short but fatal distinction to her offspring.]
+
+[Footnote 2: Instead of glass, to defend it from the wind.]
+
+[Footnote 3: The principal taxes in China are the land-tax, customs,
+salt monopoly, and personal service; which last is the source of much
+oppression to the lowest orders, who have nothing but their labor to
+contribute.]
+
+
+
+~ACT SECOND~
+
+
+
+_Enter K'han of the Tartars, at the head of his Tribes_.
+
+K'HAN. I lately sent an envoy to the sovereign of Han, with
+    the demand of a princess in marriage; but the Emperor has returned a
+    refusal, under the plea that the princess is yet too young. This
+    answer gives me great trouble. Had he not plenty of ladies in his
+    palace, of whom he might have sent me one? The difference was of
+    little consequence. [1] Let me recall my envoy with all speed, for I
+    must invade the South with out forces. And yet I am unwilling to
+    break a truce of so many years' standing! We must see how matters
+    turn out, and be guided by the event.
+
+_Enter Minister of Han_.
+
+MINISTER. The severity with which I extorted money, in the
+    selection of beauties for the palace, led me to disfigure the
+    picture of Chaoukeun, and consign her to neglected seclusion. But
+    the Emperor fell in with her, obtained the truth, and condemned me
+    to lose my head. I contrived to make my escape--though I have no
+    home to receive me. I will take this true portrait of Chaoukeun and
+    show it to the Tartar K'han, persuading him to demand her from the
+    Emperor, who will no doubt be obliged to yield her up. A long
+    journey has brought me to this spot, and from the troops of men and
+    horses I conclude I have reached the Tartar camp. [_Addresses
+    himself to somebody_] Leader, inform King Hanchenyu that a great
+    minister of the empire of Han is come to wait on him.
+
+K'HAN [_on being informed_]. Command him to approach.
+    [_Seeing Maouyenshow_] What person are you?
+
+MINISTER. I am a minister of Han. In the western palace of
+    the Emperor is a lady, named Chaoukeun, of rare and surpassing
+    charms. When your envoy, great king, came to demand a princess, this
+    lady would have answered the summons, but the Emperor of Han could
+    not bring himself to part with her, and refused to yield her up. I
+    repeatedly renewed my bitter reproaches, and asked how he could
+    bear, for the sake of a woman's beauty, to implicate the welfare of
+    two nations. For this the Emperor would have beheaded me; and I
+    therefore escaped with the portrait of the lady, which I present,
+    great king, to yourself. Should you send away an envoy with the
+    picture to demand her, she must certainly be delivered up. Here is
+    the portrait. [_Hands it up_.
+
+K'HAN. Whence could so beautiful a female have appeared
+    in the world! If I can only obtain her, my wishes are complete.
+    Immediately shall an envoy be despatched, and my ministers prepare a
+    letter to the Emperor of Han, demanding her in marriage as the
+    condition of peace. Should he refuse, I will presently invade the
+    South: his hills and rivers shall be exposed to ravage. Our warriors
+    will commence by hunting, as they proceed on their way; and thus
+    gradually entering the frontiers, I shall be ready to act as may
+    best suit the occasion. [_Exit._
+
+_The Palace of Han. Enter Lady, attended by females_.
+
+PRINCESS. A long period has elapsed since I had to thank his
+    Majesty for his choice. The Emperor's fondness for me is so great,
+    that he has still neglected to hold a court. I hear he is now gone
+    to the hall of audience, and will therefore ornament myself at my
+    toilet and be ready to wait on him at his return. [_Stands opposite
+    a mirror_.
+
+_Enter Emperor_.
+
+EMPEROR. Since we first met with Chaoukeun in the western
+    palace, we have been as it were deranged and intoxicated; a long
+    interval has elapsed since we held a court; and on entering the hall
+    of audience this day, we waited not until the assembly had
+    dispersed, but returned hither to obtain a sight of her.
+    [_Perceiving the Princess_.] Let us not alarm her, but observe in
+    secret what she is doing.
+    [_Comes close behind and looks over her._] Reflected in that round
+    mirror, she resembles the Lady in the Moon. [2]
+
+_Enter President, and an Officer in waiting_.
+
+PRESIDENT [_recites verses._] Ministers should devote themselves
+          to the regulation of the empire; They should be occupied with public
+    cares in the hall of government. But they do nought but attend at
+         the banquets in the palace. When have they employed a single day in
+    the service of their prince?
+
+    This day, when the audience was concluded, an envoy arrived from the
+    Tartars to demand Chaoukeun in marriage, as the only condition of
+    peace. It is my duty to report this to his Majesty, who has retired
+    to his western palace. Here I must enter. [_Perceiving the
+    Emperor._] I report to your Majesty that Hanchenyu, the leader of
+    the northern foreigners, sends an envoy to declare that Maouyenshow
+    has presented to him the portrait of the princess, and that he
+    demands her in marriage as the only condition of peace. If refused,
+    he will invade the South with a great power, and our rivers and
+    hills will be exposed to rapine.
+
+EMPEROR. In vain do we maintain and send forth armies; vain
+    are the crowds of civil and military officers about our palace!
+    Which of them will drive back for us these foreign troops? They are
+    all afraid of the Tartar swords and arrows! But if they cannot exert
+    themselves to expel the barbarians, why call for the princess to
+    propitiate them?
+
+PRESIDENT. The foreigners say that through your Majesty's
+    devoted fondness for the princess, the affairs of your empire are
+    falling into ruin. They declare that if the government does not
+    yield her up, they will put their army in motion, and subdue the
+    country. Your servant reflects, that Chow-wong [3] who lost his
+    empire and life entirely through his blind devotion to Takee, is a
+    fit example to warn your Majesty. Our army is weak, and needs the
+    talents of a fit general. Should we oppose the Tartars, and be
+    defeated, what will remain to us? Let your Majesty give up your
+    fondness for the princess, to save your people.
+
+OFFICER. The envoy waits without for an audience.
+
+EMPEROR. Well; command that he approach us.
+
+_Enter Envoy_.
+
+ENVOY. Hanchenyu, K'han of the Tartars, sends me, his minister,
+    to state before the great Sovereign of Han, that the Northern tribes
+    and the Southern empire have long been bound in peace by mutual
+    alliances; but that envoys being twice sent to demand a princess,
+    his requisitions have been refused. The late minister, Maouyenshow,
+    took with him the portrait of a beautiful lady, and presented it to
+    the K'ban, who now sends me, his envoy, on purpose to demand the
+    Lady Chaoukeun, and no other, as the only condition of peace between
+    the two nations. Should your Majesty refuse, the K'han has a
+    countless army of brave warriors, and will forthwith invade the
+    South to try the chances of war. I trust your Majesty will not err
+    in your decision.
+
+EMPEROR. The envoy may retire to repose himself in his lodging.
+    [_Exit the Envoy_.] Let our civil and military officers consult, and
+    report to us the best mode of causing the foreign troops to retire,
+    without yielding up the princess to propitiate them. They take
+    advantage of the compliant softness of her temper. Were the Empress
+    Leuhow alive--let her utter a word--which of them would dare to be
+    of a different opinion? It would seem that, for the future, instead
+    of men for ministers, we need only have fair women to keep our
+    empire in peace.
+
+PRINCESS. In return for your Majesty's bounties, it is your
+    handmaid's duty to brave death to serve you. I can cheerfully enter
+    into this foreign alliance, for the sake of producing peace, and
+    shall leave behind me a name still green in history.--But my
+    affection for your Majesty, how am I to lay aside!
+
+EMPEROR. Alas, I [4] know too well that I can do no more than
+    yourself!
+
+PRESIDENT. I entreat your Majesty to sacrifice your love, and
+    think of the security of your Dynasty. Hasten, sir, to send the
+    princess on her way!
+
+EMPEROR. Let her this day advance a stage on her journey,
+    and be presented to the envoy.--To-morrow we will repair as far as
+    the bridge of Pahling, and give her a parting feast.
+
+PRESIDENT. Alas! Sir, this may not be! It will draw on us
+    the contempt of these barbarians.
+
+EMPEROR. We have complied with all our minister's propositions--shall
+    they not, then, accede to ours? Be it as it may, we will witness her
+    departure--and then return home to hate the traitor Maouyenshow!
+
+PRESIDENT. Unwillingly we advise that the princess be sacrificed
+    for the sake of peace; but the envoy is instructed to insist upon
+    her alone--and from ancient times, how often hath a nation suffered
+    for a woman's beauty!
+
+PRINCESS. Though I go into exile for the nation's good, yet ill
+    can I bear to part from your Majesty!           _[Exeunt._
+
+
+[Footnote 1: The honor of the imperial alliance being the chief object.]
+
+[Footnote 2: Changngo, the goddess of the moon, gives her name to the
+finely curved eyebrows of the Chinese ladies, which are compared to the
+lunar crescent when only a day or two old.]
+
+[Footnote 3: Chow-wong was the last of the Shang dynasty, and infamous
+by his debaucheries and cruelties, in concert with his empress Takee,
+the Theodora of Chinese history.]
+
+[Footnote 4: The imperial pronoun "Tchin," _me_, is with very good taste
+supplied by _I_ in these impassioned passages.]
+
+
+
+~ACT THIRD~
+
+
+
+_Enter Envoy, escorting the Princess, with a band of music_.
+
+PRINCESS. Thus was I, in spite of the treachery of Maouyenshow,
+    who disfigured my portrait, seen and exalted by his Majesty; but the
+    traitor presented a truer likeness to the Tartar king, who comes at
+    the head of an army to demand me, with a threat of seizing the
+    country. There is no remedy--I must be yielded up to propitiate the
+    invaders! How shall I bear the rigors--the winds and frosts of that
+    foreign land! It has been said of old, that "surpassing beauty is
+    often coupled with an unhappy fate." Let me grieve, then, without
+    entertaining fruitless resentment at the effects of my own
+    attractions.
+
+_Enter Emperor, attended by his several officers_.
+
+EMPEROR. This day we take leave of the princess at Pahling
+    bridge! [_To his ministers_.] Can ye not devise a way to send out
+    these foreign troops, without yielding up the princess for the sake
+    of peace? [_Descends from his horse and seems to grieve with
+    Chaoukeun_.] Let our attendants delay awhile, till we have conferred
+    the parting cup.
+
+ENVOY. Lady, let us urge you to proceed on your way--the
+    sky darkens, and night is coming on.
+
+PRINCESS. Alas! when shall I again behold your Majesty? I
+    will take off my robes of distinction and leave them behind me.
+    To-day in the palace of Han--to-morrow I shall be espoused to a
+    stranger. I cease to wear these splendid vestments--they shall no
+    longer adorn my beauty in the eyes of men.
+
+ENVOY. Again let us urge you, princess, to depart; we have
+    delayed but too long already!
+
+EMPEROR. 'Tis done!--Princess, when you are gone, let your
+    thoughts forbear to dwell with sorrow and resentment upon us! [_They
+    part_.] And am I the great Monarch of the line of Han?
+
+PRESIDENT. Let your Majesty cease to dwell with such grief
+    upon this subject!
+
+EMPEROR. She is gone! In vain have we maintained those
+    armed heroes on the frontier. [1] Mention but swords and spears, and
+    they tremble at their hearts like a young deer. The princess has
+    this day performed what belonged to themselves: and yet they affect
+    the semblance of men!
+
+PRESIDENT. Your Majesty is entreated to return to the palace:
+    dwell not so bitterly, Sir, on her memory:--allow her to depart!
+
+EMPEROR. Did I not think of her, I had a heart of iron--a
+    heart of iron! The tears of my grief stream in thousand
+    channels--this evening shall her likeness be suspended in the
+    palace, where I will sacrifice to it--and tapers with their silver
+    lights shall illuminate her chamber.
+
+PRESIDENT. Let your Majesty return to the palace--the princess
+    is already far distant! [_Exeunt_.
+
+
+_The Tartar Camp. Enter K'han at the head of his tribes, leading
+in the Princess_.
+
+
+K'HAN. The Emperor of Han having now, in observance of
+    old treaties, yielded up to me the Lady Chaoukeun in marriage, I
+    take her as my rightful queen. The two nations shall enjoy the
+    benefits of peace. [_To his generals_] Leaders, transmit my
+    commands to the army to strike our encampment, and proceed to the
+    north. [_They march_.
+
+
+_The river Amoor. [2] Tartar army on its march_.
+
+
+PRINCESS. What place is this?
+
+ENVOY. It is the River of the Black Dragon, the frontier of
+    the Tartar territories and those of China. This southern shore is
+    the Emperor's; on the northern side commences our Tartar dominion.
+
+PRINCESS [_to the K'han_]. Great King, I take a cup of wine,
+    and pour a libation towards the South--my last farewell to the
+    Emperor--[_pours the libation_] of Han, this life is finished. I
+    await thee in the next!
+
+[_Throws herself into the river. The K'han, in great consternation,
+endeavors to save her, but in vain_.
+
+K'HAN. Alas! alas!--so determined was her purpose against
+    this foreign alliance--she has thrown herself into the stream, and
+    perished! Tis done, and remediless! Let her sepulchre be on this
+    river's bank, and be it called "the verdant tomb," [3] She is no
+    more; and vain has been our enmity with the dynasty of Han! The
+    traitor Maouyenshow was the author of all this misery. [_To an
+    officer_] Take Maouyenshow and let him be delivered over to the
+    Emperor for punishment. I will return to our former friendship with
+    the dynasty of Han. We will renew and long preserve the sentiments
+    of relationship. The traitor disfigured the portrait to injure
+    Chaoukeun--then deserted his sovereign, and stole over to me, whom
+    he prevailed on to demand the lady in marriage. How little did I
+    think that she would thus precipitate herself into the stream, and
+    perish!--In vain did my spirit melt at the sight of her! But if I
+    detained this profligate and traitorous rebel, he would certainly
+    prove to us a root of misfortune: it is better to deliver him for
+    his reward to the Emperor of Han, with whom I will renew, and long
+    retain, our old feelings of friendship and amity. _[Exeunt._
+
+
+
+[Footnote 1: It may be observed that the great wall is never once
+expressly mentioned through this drama. The expression used is Pëensih,
+the border, or frontier. The wall had existed two hundred years at this
+time, but the real frontier was beyond it.]
+
+[Footnote 2: Or Saghalien, which falls into the sea of Ochotsk.]
+
+[Footnote 3: Said to exist now and to be green all the year.]
+
+
+
+~ACT FOURTH~
+
+
+
+_Enter Emperor, with an attendant_.
+
+EMPEROR. Since the princess was yielded to the Tartars, we
+    have not held an audience. The lonely silence of night but increases
+    our melancholy! We take the picture of that fair one and suspend it
+    here, as some small solace to our griefs, [_To the attendant_]
+    Keeper of the yellow gate, behold, the incense in yonder vase is
+    burnt out: hasten then to add some more. Though we cannot see her,
+    we may at least retain this shadow; and, while life remains, betoken
+    our regard. But oppressed and weary, we would fain take a little
+    repose.
+
+[_Lies down to sleep. The Princess appears before him in a
+vision_.] [1]
+
+PRINCESS. Delivered over as a captive to appease the barbarians,
+    they would have conveyed me to their Northern country: but I took an
+    occasion to elude them and have escaped back. Is not this the
+    Emperor, my sovereign? Sir, behold me again restored.
+
+[_A Tartar soldier appears in the vision_.]
+
+SOLDIER. While I chanced to sleep, the lady, our captive, has
+    made her escape, and returned home. In eager pursuit of her, I have
+    reached the imperial palace.--Is not this she?
+
+[_Carries her off. The Emperor starts from his sleep_.]
+
+EMPEROR. We just saw the Princess returned--but alas, how
+    quickly has she vanished! In bright day she answered not to our
+    call--but when morning dawned on our troubled sleep, a vision
+    presented her in this spot. [_Hears the wild fowl's [2] cry_] Hark,
+    the passing fowl screamed twice or thrice!--Can it know there is no
+    one so desolate as I? [_Cries repeated_] Perhaps worn out and weak,
+    hungry and emaciated, they bewail at once the broad nets of the
+    South and the tough bows of the North. [_Cries repeated_] The
+    screams of those water-birds but increase our melancholy.
+
+ATTENDANT. Let your Majesty cease this sorrow, and have
+    some regard to your sacred [3] person.
+
+EMPEROR. My sorrows are beyond control. Cease to upbraid
+    this excess of feeling, since ye are all subject to the same. Yon
+    doleful cry is not the note of the swallow on the carved rafters,
+    nor the song of the variegated bird upon the blossoming tree. The
+    princess has abandoned her home! Know ye in what place she grieves,
+    listening like me to the screams of the wild bird?
+
+_Enter President_.
+
+PRESIDENT. This day after the close of the morning council,
+    a foreign envoy appeared, bringing with him the fettered traitor
+    Maouyenshow. He announces that the renegade, by deserting his
+    allegiance, led to the breach of truce, and occasioned all these
+    calamities. The princess is no more! and the K'han wishes for peace
+    and friendship between the two nations. The envoy attends, with
+    reverence, your imperial decision.
+
+EMPEROR. Then strike off the traitor's head, and be it presented
+    as an offering to the shade of the princess! Let a fit banquet be
+    got ready for the envoy, preparatory to his return. _[Recites these
+    verses_.
+
+At the fall of the leaf, when the wild-fowl's cry was heard
+      in the recesses of the palace.
+Sad dreams returned to our lonely pillow; we thought of
+      her through the night:
+Her verdant tomb remains--but where shall we seek her
+      self?
+The perfidious painter's head shall atone for the beauty
+      which he wronged.
+
+
+[Footnote 1: There is nothing in this more extravagant than the similar
+vision in the tragedy of Richard III.]
+
+[Footnote 2: Yengo, a species of wild goose, is the emblem in China of
+intersexual attachment and fidelity, being said never to pair again
+after the loss of its mate. An image of it is worshipped by newly
+married couples.]
+
+[Footnote 3: Literally, "dragon person." The emperor's throne is often
+called the "dragon seat."]
+
+
+
+
+
+
+
+
+
+
+
+
+End of the Project Gutenberg EBook of Chinese Literature, by Anonymous
+
+*** END OF THE PROJECT GUTENBERG EBOOK 10056 ***
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+Project Gutenberg (https://www.gutenberg.org) public repository for
+eBook #10056 (https://www.gutenberg.org/ebooks/10056)
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+The Project Gutenberg EBook of Chinese Literature, by Anonymous
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Chinese Literature
+       Comprising The Analects of Confucius, The Sayings of Mencius, The Shi-King, The Travels of Fâ-Hien, and The Sorrows of Han
+
+Author: Anonymous
+
+Release Date: November 17, 2003 [EBook #10056]
+
+Language: English
+
+Character set encoding: ISO Latin-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK CHINESE LITERATURE ***
+
+
+
+
+Produced by Juliet Sutherland, Tam and PG Distributed Proofreaders
+
+
+
+
+CHINESE LITERATURE
+
+
+
+COMPRISING
+
+THE ANALECTS OF CONFUCIUS,
+THE SAYINGS OF MENCIUS,
+THE SHI-KING,
+THE TRAVELS OF FÂ-HIEN, AND
+THE SORROWS OF HAN
+
+
+WITH CRITICAL AND BIOGRAPHICAL SKETCHES BY
+
+EPIPHANIUS WILSON, A.M.
+
+
+REVISED EDITION
+
+1900
+
+
+
+
+THE ANALECTS OF CONFUCIUS
+
+Introduction
+
+BOOK
+
+I.     On Learning--Miscellaneous Sayings
+II.    Good Government--Filial Piety--The Superior Man
+III.   Abuse of Proprieties in Ceremonial and Music
+IV.    Social Virtue--Superior and Inferior Man
+V.     A Disciple and the Golden Rule--Miscellaneous
+VI.    More Characteristics--Wisdom--Philanthropy
+VII.   Characteristics of Confucius--An Incident
+VIII.  Sayings of Tsang--Sentences of the Master
+IX.    His Favorite Disciple's Opinion of Him
+X.     Confucius in Private and Official Life
+XI.    Comparative Worth of His Disciples
+XII.   The Master's Answers--Philanthropy--Friendships
+XIII.  Answers on the Art of Governing--Consistency
+XIV.   Good and Bad Government--Miscellaneous Sayings
+XV.    Practical Wisdom--Reciprocity the Rule of Life
+XVI.   Against Intestine Strife--Good and Bad Friendships
+XVII.  The Master Induced to Take Office--Nature and Habit
+XVIII. Good Men in Seclusion--Duke of Chow to His Son
+XIX.   Teachings of Various Chief Disciples
+XX.    Extracts from the Book of History
+
+
+
+THE SAYINGS OF MENCIUS
+
+Introduction
+
+Book I. King Hwuy of Lëang.--
+   Part I
+
+[_Books II., III., and IV. are omitted_]
+
+Book V. Wan Chang.--
+   Part I
+
+
+
+THE SHI-KING
+
+Introduction
+
+_Part I.--Lessons from the States_.
+
+BOOK I.--THE ODES OF CHOW AND THE SOUTH.--
+  Celebrating the Virtue of King Wan's Bride
+  Celebrating the Industry of King Wan's Queen
+  In Praise of a Bride
+  Celebrating T'ae-Sze's Freedom from Jealousy
+  The Fruitfulness of the Locust
+  Lamenting the Absence of a Cherished Friend
+  Celebrating the Goodness of the Descendants of King Wan
+  The Virtuous Manners of the Young Women
+  Praise of a Rabbit-Catcher
+  The Song of the Plantain-Gatherers
+  The Affection of the Wives on the Joo
+
+BOOK II.--THE ODES OF SHAOU AND THE SOUTH.--
+  The Marriage of a Princess
+  The Industry and Reverence of a Prince's Wife
+  The Wife of Some Great Officer Bewails his Absence
+  The Diligence of the Young Wife of an Officer
+  The Love of the People for the Duke of Shaou
+  The Easy Dignity of the Officers at Some Court
+  Anxiety of a Young Lady to Get Married
+
+BOOK III.--THE ODES OF P'EI.--
+  An Officer Bewails the Neglect with which He is Treated
+  A Wife Deplores the Absence of Her Husband
+  The Plaint of a Rejected Wife
+  Soldiers of Wei Bewail Separation from their Families
+  An Officer Tells of His Mean Employment
+  An Officer Sets Forth His Hard Lot
+  The Complaint of a Neglected Wife
+  In Praise of a Maiden
+  Discontent
+  Chwang Keang Bemoans Her Husband's Cruelty
+
+[_Books IV., V., and VI. are omitted_]
+
+BOOK VII.--THE ODES OF CH'ING.---
+  The People's Admiration for Duke Woo
+  A Wife Consoled by Her Husband's Arrival
+  In Praise of Some Lady
+  A Man's Praise of His Wife
+  An Entreaty
+  A Woman Scorning Her Lover
+  A Lady Mourns the Absence of Her Student Lover---
+
+BOOK VIII.--THE ODES OF TS'E.--
+  A Wife Urging Her Husband to Action
+  The Folly of Useless Effort
+  The Prince of Loo
+
+BOOK IX.--THE ODES OF WEI.--
+  On the Misgovernment of the State
+  The Mean Husband
+  A Young Soldier on Service
+
+BOOK X.--THE ODES OF T'ANG.--
+  The King Goes to War
+  Lament of a Bereaved Person
+  The Drawbacks of Poverty
+  A Wife Mourns for Her Husband
+
+BOOK XI.--THE ODES OF TS'IN.--
+  Celebrating the Opulence of the Lords of Ts'in
+  A Complaint
+  A Wife's Grief Because of Her Husband's Absence
+  Lament for Three Brothers
+  In Praise of a Ruler of Ts'in
+  The Generous Nephew
+
+BOOK XII.--THE ODES OF CH'IN.--
+  The Contentment of a Poor Recluse
+  The Disappointed Lover
+  A Love-Song
+  The Lament of a Lover
+
+BOOK XIII.--THE ODES OF KWEI--
+  The Wish of an Unhappy Man
+
+BOOK XIV.--THE ODES OF TS'AOU.--
+  Against Frivolous Pursuits
+
+BOOK XV.--THE ODES OF PIN.--
+  The Duke of Chow Tells of His Soldiers
+  There is a Proper Way for Doing Everything
+
+
+_Part II.--Minor Odes of the Kingdom_.
+
+BOOK I.--DECADE OF LUH MING.--
+  A Festal Ode
+  A Festal Ode Complimenting an Officer
+  The Value of Friendship
+  The Response to a Festal Ode
+  An Ode of Congratulation
+  An Ode on the Return of the Troops
+
+BOOK II.--THE DECADE OF PIH HWA.--
+  An Ode Appropriate to a Festivity
+
+BOOK III.--THE DECADE OF T'UNG KUNG.--
+  Celebrating a Hunting Expedition
+  The King's Anxiety for His Morning Levee
+  Moral Lessons from Natural Facts
+
+BOOK IV.--THE DECADE OF K'E-FOO.--
+  On the Completion of a Royal Palace
+  The Condition of King Seuen's Flocks
+
+BOOK V.--THE DECADE OF SEAOU MIN.--
+  A Eunuch Complains of His Fate
+  An Officer Deplores the Misery of the Time
+  On the Alienation of a Friend
+
+BOOK VI.--THE DECADE OF PIH SHAN.--
+  A Picture of Husbandry
+  The Complaint of an Officer
+
+BOOK VII.--DECADE OF SANG HOO.--
+  The Rejoicings of a Bridegroom
+  Against Listening to Slanderers
+
+BOOK VIII.--THE DECADE OF TOO JIN SZE.--
+  In Praise of By-gone Simplicity
+  A Wife Bemoans Her Husband's Absence
+  The Earl of Shaou's Work
+  The Plaint of King Yew's Forsaken Wife
+  Hospitality
+  On the Misery of Soldiers
+
+
+_Part III.--Greater Odes of the Kingdom_.
+
+BOOK I.--DECADE OF KING WAN.--
+  Celebrating King Wan
+
+[_Book II. is omitted_]
+
+BOOK III.--DECADE OF TANG.--
+  King Seuen on the Occasion of a Great Drought
+
+
+_Part IV.--Odes of the Temple and Altar_.
+
+BOOK I.--SACRIFICIAL ODES OF CHOW.--
+  Appropriate to a Sacrifice to King Wan
+  On Sacrificing to the Kings Woo, Ching, and K'ang
+
+THE TRAVELS OF FÂ-HIEN
+Translator's Introduction
+CHAPTER
+I.       From Ch'ang-gan to the Sandy Desert
+II.      On to Shen-shen and thence to Khoten
+III.     Khoten--Processions of Images
+IV.      Through the Ts'ung Mountains to K'eech-ch'a
+V.       Great Quinquennial Assembly of Monks
+VI.      North India--Image of Maitreya Bodhisattva
+VII.     The Perilous Crossing of the Indus
+VIII.    Woo-chang, or Udyana--Traces of Buddha
+IX.      Soo ho-to--Legends of Buddha
+X.       Gandhara--Legends of Buddha
+XI.      Takshasila--Legends--The Four Great Topes
+XII.     Buddha's Alms-bowl--Death of Hwuy-king
+XIII.    Festival of Buddha's Skull-bone
+XIV.     Crossing the Indus to the East
+XV.      Sympathy of Monks with the Pilgrims
+XVI.     Condition and Customs of Central India
+XVII.    Legend of the Trayastrimsas Heaven
+XVIII.   Buddha's Subjects of Discourse
+XIX.     Legend of Buddha's Danta-kashtha
+XX.      The Jetavana Vihara--Legends of Buddha
+XXI.     The Three Predecessors of Sakyamuni
+XXII.    Legends of Buddha's Birth
+XXIII.   Legends of Rama and its Tope
+XXIV.    Where Buddha Renounced the World
+XXV.     The Kingdom of Vaisali
+XXVI.    Remarkable Death of Ânanda
+XXVII.   King Asoka's Spirit-built Palace and Halls
+XXVIII.  Rajagriha, New and Old--Legends Connected with It
+XXIX.    Fâ-Hien Passes a Night on Gridhra-kuta Hill
+XXX.     Srataparna Cave, or Cave of the First Council
+XXXI.    Sakyamuni's Attaining to the Buddhaship
+XXXII.   Legend of King Asoka in a Former Birth
+XXXIII.  Kasyapa Buddha's Skeleton on Mount Gurupada
+XXXIV.   On the Way Returning to Patna
+XXXV.    Dakshina, and the Pigeon Monastery
+XXXVI.   Fâ-Hien's Indian Studies
+XXXVII.  Fâ-Hien's Stay in Champa and Tamalipti
+XXXVIII. At Ceylon--Feats of Buddha--His Statue in Jade
+XXXIX.   Cremation of an Arhat--Sermon of a Devotee
+XL.      After Two Years Fâ-Hien Takes Ship for China
+
+Conclusion
+
+
+THE SORROWS OF HAN
+
+Introduction
+Translator's Preface
+Dramatis Personae
+Prologue
+Act First
+Act Second
+Act Third
+Act Fourth
+
+
+
+
+THE ANALECTS
+
+OF
+
+CONFUCIUS
+
+[_Translated into English by William Jennings_]
+
+
+
+PRONUNCIATION OF PROPER NAMES
+
+_j_, as in French.
+_ng_, commencing a word, like the same letters terminating one.
+_ai_ or _ei_, as in _aisle_ or _eider_.
+_au_, as in German, or like _ow_ in _cow_.
+_é_, as in _fête_.
+_i_ (not followed by a consonant), as _ee_ in _see_.
+_u_ (followed by a consonant), as in _bull_.
+_iu_, as _ew_ in _new_.
+_ui_, as _ooi_ in _cooing_.
+_h_ at the end of a name makes the preceding vowel short.
+_i_ in the middle of a word denotes an aspirate (_h_), as _K'ung_=Khung.
+
+
+
+
+INTRODUCTION
+
+
+The strangest figure that meets us in the annals of Oriental thought is
+that of Confucius. To the popular mind he is the founder of a religion,
+and yet he has nothing in common with the great religious teachers of
+the East. We think of Siddartha, the founder of Buddhism, as the very
+impersonation of romantic asceticism, enthusiastic self-sacrifice, and
+faith in the things that are invisible. Zoroaster is the friend of God,
+talking face to face with the Almighty, and drinking wisdom and
+knowledge from the lips of Omniscience. Mohammed is represented as
+snatched up into heaven, where he receives the Divine communication
+which he is bidden to propagate with fire and sword throughout the
+world. These great teachers lived in an atmosphere of the supernatural.
+They spoke with the authority of inspired prophets. They brought the
+unseen world close to the minds of their disciples. They spoke
+positively of immortality, of reward or punishment beyond the grave. The
+present life they despised, the future was to them everything in its
+promised satisfaction. The teachings of Confucius were of a very
+different sort. Throughout his whole writings he has not even mentioned
+the name of God. He declined to discuss the question of immortality.
+When he was asked about spiritual beings, he remarked, "If we cannot
+even know men, how can we know spirits?"
+
+Yet this was the man the impress of whose teaching has formed the
+national character of five hundred millions of people. A temple to
+Confucius stands to this day in every town and village of China. His
+precepts are committed to memory by every child from the tenderest age,
+and each year at the royal university at Pekin the Emperor holds a
+festival in honor of the illustrious teacher.
+
+The influence of Confucius springs, first of all, from the narrowness
+and definiteness of his doctrine. He was no transcendentalist, and never
+meddled with supramundane things. His teaching was of the earth, earthy;
+it dealt entirely with the common relations of life, and the Golden Rule
+he must necessarily have stumbled upon, as the most obvious canon of his
+system. He strikes us as being the great Stoic of the East, for he
+believed that virtue was based on knowledge, knowledge of a man's own
+heart, and knowledge of human-kind. There is a pathetic resemblance
+between the accounts given of the death of Confucius and the death of
+Zeno. Both died almost without warning in dreary hopelessness, without
+the ministrations of either love or religion. This may be a mere
+coincidence, but the lives and teachings of both men must have led them
+to look with indifference upon such an end. For Confucius in his
+teaching treated only of man's life on earth, and seems to have had no
+ideas with regard to the human lot after death; if he had any ideas he
+preserved an inscrutable silence about them. As a moralist he prescribed
+the duties of the king and of the father, and advocated the cultivation
+by the individual man of that rest or apathy of mind which resembles so
+much the disposition aimed at by the Greek and Roman Stoic. Even as a
+moralist, he seems to have sacrificed the ideal to the practical, and
+his loose notions about marriage, his tolerance of concubinage, the
+slight emphasis which he lays on the virtue of veracity--of which indeed
+he does not seem himself to have been particularly studious in his
+historic writings--place him low down in the rank of moralists. Yet he
+taught what he felt the people could receive, and the flat mediocrity of
+his character and his teachings has been stamped forever upon a people
+who, while they are kindly, gentle, forbearing, and full of family
+piety, are palpably lacking not only in the exaltation of Mysticism, but
+in any religious feeling, generally so-called.
+
+The second reason that made the teaching of Confucius so influential is
+based on the circumstances of the time. When this thoughtful, earnest
+youth awoke to the consciousness of life about him, he saw that the
+abuses under which the people groaned sprang from the feudal system,
+which cut up the country into separate territories, over which the power
+of the king had no control. China was in the position of France in the
+years preceding Philippe-Auguste, excepting that there were no places of
+sanctuary and no Truce of God. The great doctrine of Confucius was the
+unlimited despotism of the Emperor, and his moral precepts were intended
+to teach the Emperor how to use his power aright. But the Emperor was
+only typical of all those in authority--the feudal duke, the judge on
+the bench, and the father of the family. Each could discharge his duties
+aright only by submitting to the moral discipline which Confucius
+prescribed. A vital element in this system is its conservatism, its
+adherence to the imperial idea. As James I said, "No bishop, no king,"
+so the imperialists of China have found in Confucianism the strongest
+basis for the throne, and have supported its dissemination accordingly.
+
+The Analects of Confucius contain the gist of his teachings, and is
+worthy of study. We find in this work most of the precepts which his
+disciples have preserved and recorded. They form a code remarkable for
+simplicity, even crudity, and we are compelled to admire the force of
+character, the practical sagacity, the insight into the needs of the
+hour, which enabled Confucius, without claiming any Divine sanction, to
+impose this system upon his countrymen.
+
+The name Confucius is only the Latinized form of two words which mean
+"Master K'ung." He was born 551 B.C., his father being governor of
+Shantung. He was married at nineteen, and seems to have occupied some
+minor position under the government. In his twenty-fourth year he
+entered upon the three years' mourning for the death of his mother. His
+seclusion gave him time for deep thought and the study of history, and
+he resolved upon the regeneration of his unhappy country. By the time he
+was thirty he became known as a great teacher, and disciples flocked to
+him. But he was yet occupied in public duties, and rose through
+successive stages to the office of Chief Judge in his own country of Lu.
+His tenure of office is said to have put an end to crime, and he became
+the "idol of the people" in his district. The jealousy of the feudal
+lords was roused by his fame as a moral teacher and a blameless judge.
+Confucius was driven from his home, and wandered about, with a few
+disciples, until his sixty-ninth year, when he returned to Lu, after
+accomplishing a work which has borne fruit, such as it is, to the
+present day. He spent the remaining five years of his life in editing
+the odes and historic monuments in which the glories of the ancient
+Chinese dynasty are set forth. He died in his seventy-third year, 478
+B.C. There can be no doubt that the success of Confucius has been
+singularly great, owing especially to the narrow scope of his scheme,
+which has become crystallized in the habits, usages, and customs of the
+people. Especially has it been instrumental in consolidating the empire,
+and in strengthening the power of the monarch, who, as he every year
+burns incense in the red-walled temple at Pekin, utters sincerely the
+invocation: "Great art thou, O perfect Sage! Thy virtue is full, thy
+doctrine complete. Among mortal men there has not been thine equal. All
+kings honor thee. Thy statutes and laws have come gloriously down. Thou
+art the pattern in this imperial school. Reverently have the sacrificial
+vessels been set out. Full of awe, we sound our drums and bells."
+
+E. W.
+
+
+THE ANALECTS
+
+
+BOOK I
+
+On Learning--Miscellaneous Sayings:--
+
+
+"To learn," said the Master, "and then to practise opportunely what one
+has learnt--does not this bring with it a sense of satisfaction?
+
+"To have associates in study coming to one from distant parts--does not
+this also mean pleasure in store?
+
+"And are not those who, while not comprehending all that is said, still
+remain not unpleased to hear, men of the superior order?"
+
+
+A saying of the Scholar Yu:--
+
+"It is rarely the case that those who act the part of true men in regard
+to their duty to parents and elder brothers are at the same time willing
+to turn currishly upon their superiors: it has never yet been the case
+that such as desire not to commit that offence have been men willing to
+promote anarchy or disorder.
+
+"Men of superior mind busy themselves first in getting at the root of
+things; and when they have succeeded in this the right course is open to
+them. Well, are not filial piety and friendly subordination among
+brothers a root of that right feeling which is owing generally from man
+to man?"
+
+The Master observed, "Rarely do we meet with the right feeling due from
+one man to another where there is fine speech and studied mien."
+
+The Scholar Tsang once said of himself: "On three points I examine
+myself daily, viz., whether, in looking after other people's interests,
+I have not been acting whole-heartedly; whether, in my intercourse with
+friends, I have not been true; and whether, after teaching, I have not
+myself been practising what I have taught."
+
+The Master once observed that to rule well one of the larger States
+meant strict attention to its affairs and conscientiousness on the part
+of the ruler; careful husbanding of its resources, with at the same time
+a tender care for the interests of all classes; and the employing of the
+masses in the public service at suitable seasons.
+
+"Let young people," said he, "show filial piety at home, respectfulness
+towards their elders when away from home; let them be circumspect, be
+truthful; their love going out freely towards all, cultivating good-will
+to men. And if, in such a walk, there be time or energy left for other
+things, let them employ it in the acquisition of literary or artistic
+accomplishments."
+
+The disciple Tsz-hiá said, "The appreciation of worth in men of worth,
+thus diverting the mind from lascivious desires--ministering to parents
+while one is the most capable of so doing--serving one's ruler when one
+is able to devote himself entirely to that object--being sincere in
+one's language in intercourse with friends: this I certainly must call
+evidence of learning, though others may say there has been 'no
+learning.'"
+
+
+Sayings of the Master:--
+
+"If the great man be not grave, he will not be revered, neither can his
+learning be solid.
+
+"Give prominent place to loyalty and sincerity.
+
+"Have no associates in study who are not advanced somewhat like
+yourself.
+
+"When you have erred, be not afraid to correct yourself."
+
+
+A saying of the Scholar Tsang:--
+
+"The virtue of the people is renewed and enriched when attention is seen
+to be paid to the departed, and the remembrance of distant ancestors
+kept and cherished."
+
+Tsz-k'in put this query to his fellow disciple Tsz-kung: said he, "When
+our Master comes to this or that State, he learns without fail how it is
+being governed. Does he investigate matters? or are the facts given
+him?"
+
+Tsz-kung answered, "Our Master is a man of pleasant manners, and of
+probity, courteous, moderate, and unassuming: it is by his being such
+that he arrives at the facts. Is not his way of arriving at things
+different from that of others?"
+
+
+A saying of the Master:--
+
+"He who, after three years' observation of the will of his father when
+alive, or of his past conduct if dead, does not deviate from that
+father's ways, is entitled to be called 'a dutiful son.'"
+
+
+Sayings of the Scholar Yu:--
+
+"For the practice of the Rules of Propriety,[1] one excellent way is to
+be natural. This naturalness became a great grace in the practice of
+kings of former times; let everyone, small or great, follow their
+example.
+
+"It is not, however, always practicable; and it is not so in the case of
+a person who does things naturally, knowing that he should act so, and
+yet who neglects to regulate his acts according to the Rules.
+
+"When truth and right are hand in hand, a statement will bear
+repetition. When respectfulness and propriety go hand in hand, disgrace
+and shame are kept afar-off. Remove all occasion for alienating those to
+whom you are bound by close ties, and you have them still to resort to."
+
+
+A saying of the Master:--
+
+"The man of greater mind who, when he is eating, craves not to eat to
+the full; who has a home, but craves not for comforts in it; who is
+active and earnest in his work and careful in his words; who makes
+towards men of high principle, and so maintains his own rectitude--that
+man may be styled a devoted student."
+
+Tsz-kung asked, "What say you, sir, of the poor who do not cringe and
+fawn; and what of the rich who are without pride and haughtiness?" "They
+are passable," the Master replied; "yet they are scarcely in the same
+category as the poor who are happy, and the rich who love propriety."
+
+"In the 'Book of the Odes,'" Tsz-kung went on to say, "we read of one
+
+  Polished, as by the knife and file,
+  The graving-tool, the smoothing-stone.
+
+Does that coincide with your remark?"
+
+"Ah! such as you," replied the Master, "may well commence a discussion
+on the Odes. If one tell you how a thing goes, you know what ought to
+come."
+
+"It does not greatly concern me," said the Master, "that men do not know
+me; my great concern is, my not knowing them."
+
+
+[Footnote 1: An important part of a Chinaman's education still. The
+text-book, "The Li Ki," contains rules for behavior and propriety for
+the whole life, from the cradle to the grave.]
+
+
+
+BOOK II
+
+Good Government--Filial Piety--The Superior Man
+
+
+Sayings of the Master:--
+
+"Let a ruler base his government upon virtuous principles, and he will
+be like the pole-star, which remains steadfast in its place, while all
+the host of stars turn towards it.
+
+"The 'Book of Odes' contains three hundred pieces, but one expression in
+it may be taken as covering the purport of all, viz., Unswerving
+mindfulness.
+
+"To govern simply by statute, and to reduce all to order by means of
+pains and penalties, is to render the people evasive, and devoid of any
+sense of shame.
+
+"To govern upon principles of virtue, and to reduce them to order by the
+Rules of Propriety, would not only create in them the sense of shame,
+but would moreover reach them in all their errors.
+
+"When I attained the age of fifteen, I became bent upon study. At
+thirty, I was a confirmed student. At forty, nought could move me from
+my course. At fifty, I comprehended the will and decrees of Heaven. At
+sixty, my ears were attuned to them. At seventy, I could follow my
+heart's desires, without overstepping the lines of rectitude."
+
+To a question of Mang-i, as to what filial piety consisted in, the
+master replied, "In not being perverse." Afterwards, when Fan Ch'i was
+driving him, the Master informed him of this question and answer, and
+Fan Ch'i asked, "What was your meaning?" The Master replied, "I meant
+that the Rules of Propriety should always be adhered to in regard to
+those who brought us into the world: in ministering to them while
+living, in burying them when dead, and afterwards in the offering to
+them of sacrificial gifts."
+
+To a query of Mang Wu respecting filial piety, the Master replied,
+"Parents ought to bear but one trouble--that of their own sickness."
+
+To a like question put by Tsz-yu, his reply was this: "The filial piety
+of the present day simply means the being able to support one's
+parents--which extends even to the case of dogs and horses, all of which
+may have something to give in the way of support. If there be no
+reverential feeling in the matter, what is there to distinguish between
+the cases?"
+
+To a like question of Tsz-hia, he replied: "The manner is the
+difficulty. If, in the case of work to be done, the younger folks simply
+take upon themselves the toil of it; or if, in the matter of meat and
+drink, they simply set these before their elders--is this to be taken as
+filial piety?"
+
+Once the Master remarked, "I have conversed with Hwúi the whole day
+long, and he has controverted nothing that I have said, as if he were
+without wits. But when his back was turned, and I looked attentively at
+his conduct apart from me, I found it satisfactory in all its issues.
+No, indeed! Hwúi is not without his wits."
+
+
+Other observations of the Master:--
+
+"If you observe what things people (usually) take in hand, watch their
+motives, and note particularly what it is that gives them satisfaction,
+shall they be able to conceal from you what they are? Conceal
+themselves, indeed!
+
+"Be versed in ancient lore, and familiarize yourself with the modern;
+then may you become teachers.
+
+"The great man is not a mere receptacle."
+
+In reply to Tsz-kung respecting the great man:--
+
+"What he first says, as a result of his experience, he afterwards
+follows up.
+
+"The great man is catholic-minded, and not one-sided. The common man is
+the reverse.
+
+"Learning, without thought, is a snare; thought, without learning, is a
+danger.
+
+"Where the mind is set much upon heterodox principles--there truly and
+indeed is harm."
+
+To the disciple Tsz-lu the Master said, "Shall I give you a lesson about
+knowledge? When you know a thing, maintain that you know it; and when
+you do not, acknowledge your ignorance. This is characteristic of
+knowledge."
+
+Tsz-chang was studying with an eye to official income. The Master
+addressed him thus: "Of the many things you hear hold aloof from those
+that are doubtful, and speak guardedly with reference to the rest; your
+mistakes will then be few. Also, of the many courses you see adopted,
+hold aloof from those that are risky, and carefully follow the others;
+you will then seldom have occasion for regret. Thus, being seldom
+mistaken in your utterances, and having few occasions for regret in the
+line you take, you are on the high road to your preferment."
+
+To a question put to him by Duke Ngai [2] as to what should be done in
+order to render the people submissive to authority, Confucius replied,
+"Promote the straightforward, and reject those whose courses are
+crooked, and the thing will be effected. Promote the crooked and reject
+the straightforward, and the effect will be the reverse."
+
+When Ki K'ang [3] asked of him how the people could be induced to show
+respect, loyalty, and willingness to be led, the Master answered, "Let
+there be grave dignity in him who has the oversight of them, and they
+will show him respect; let him be seen to be good to his own parents,
+and kindly in disposition, and they will be loyal to him; let him
+promote those who have ability, and see to the instruction of those who
+have it not, and they will be willing to be led."
+
+Some one, speaking to Confucius, inquired, "Why, sir, are you not an
+administrator of government?" The Master rejoined, "What says the 'Book
+of the Annals,' with reference to filial duty?--'Make it a point to be
+dutiful to your parents and amicable with your brethren; the same duties
+extend to an administrator.' If these, then, also make an administrator,
+how am I to take your words about being an administrator?"
+
+On one occasion the Master remarked, "I know not what men are good for,
+on whose word no reliance can be placed. How should your carriages,
+large or little, get along without your whipple-trees or swing-trees?"
+
+Tsz-chang asked if it were possible to forecast the state of the country
+ten generations hence. The Master replied in this manner: "The Yin
+dynasty adopted the rules and manners of the Hiá line of kings, and it
+is possible to tell whether it retrograded or advanced. The Chow line
+has followed the Yin, adopting its ways, and whether there has been
+deterioration or improvement may also be determined. Some other line may
+take up in turn those of Chow; and supposing even this process to go on
+for a hundred generations, the result may be known."
+
+Other sayings of the Master:--
+
+"It is but flattery to make sacrificial offerings to departed spirits
+not belonging to one's own family.
+
+"It is moral cowardice to leave undone what one perceives to be right to
+do."
+
+
+[Footnote 2: Of Lu (Confucius's native State).]
+
+[Footnote 3: Head of one of the "Three Families" of Lu.]
+
+
+
+BOOK III
+
+Abuse of Proprieties in Ceremonial and Music
+
+
+Alluding to the head of the Ki family, [4] and the eight lines of
+posturers [5] before their ancestral hall, Confucius remarked, "If the
+Ki can allow himself to go to this extent, to what extent will he not
+allow himself to go?"
+
+The Three Families [6] were in the habit, during the Removal of the
+sacred vessels after sacrifice, of using the hymn commencing,
+
+  "Harmoniously the Princes
+    Draw near with reverent tread,
+  Assisting in his worship
+    Heaven's Son, the great and dread."
+
+"How," exclaimed the Master, "can such words be appropriated in the
+ancestral hall of the Three Families?"
+
+"Where a man," said he again, "has not the proper feelings due from one
+man to another, how will he stand as regards the Rules of Propriety? And
+in such a case, what shall we say of his sense of harmony?"
+
+On a question being put to him by Lin Fang, a disciple, as to what was
+the radical idea upon which the Rules of Propriety were based, the
+Master exclaimed, "Ah! that is a large question. As to some rules, where
+there is likelihood of extravagance, they would rather demand economy;
+in those which relate to mourning, and where there is likelihood of
+being easily satisfied, what is wanted is real sorrow."
+
+Speaking of the disorder of the times he remarked that while the
+barbarians on the North and East had their Chieftains, we here in this
+great country had nothing to compare with them in that respect:--we had
+lost these distinctions!
+
+Alluding to the matter of the Chief of the Ki family worshipping on
+Tai-shan, [7] the Master said to Yen Yu, "Cannot you save him from this?"
+He replied, "It is beyond my power." "Alas, alas!" exclaimed the Master,
+"are we to say that the spirits of T'ai-shan have not as much
+discernment as Lin Fang?"
+
+Of "the superior man," the Master observed, "In him there is no
+contentiousness. Say even that he does certainly contend with others, as
+in archery competitions; yet mark, in that case, how courteously he will
+bow and go up for the forfeit-cup, and come down again and give it to
+his competitor. In his very contest he is still the superior man."
+
+Tsz-hiá once inquired what inference might be drawn from the lines--
+
+  "Dimples playing in witching smile,
+    Beautiful eyes, so dark, so bright!
+  Oh, and her face may be thought the while
+    Colored by art, red rose on white!"
+
+"Coloring," replied the Master, "requires a pure and clear background."
+"Then," said the other, "rules of ceremony require to have a
+background!" "Ah!" exclaimed the Master, "you are the man to catch the
+drift of my thought. Such as you may well introduce a discussion on the
+Odes."
+
+Said the Master, "As regards the ceremonial adopted and enforced by the
+Hiá dynasty, I am able to describe it, although their own descendants in
+the State of Ki can adduce no adequate testimony in favor of its use
+there. So, too, I am able to describe the ceremonial of the Yin dynasty,
+although no more can the Sung people show sufficient reason for its
+continuance amongst themselves. And why cannot they do so? Because they
+have not documents enough, nor men learned enough. If only they had
+such, I could refer them to them in support of their usages.
+
+"When I am present at the great quinquennial sacrifice to the _manes_ of
+the royal ancestors," the Master said, "from the pouring-out of the
+oblation onwards, I have no heart to look on."
+
+Some one asked what was the purport of this great sacrifice, and the
+Master replied, "I cannot tell. The position in the empire of him who
+could tell you is as evident as when you look at this"--pointing to the
+palm of his hand.
+
+When he offered sacrifices to his ancestors, he used to act as if they
+were present before him. In offering to other spirits it was the same.
+
+He would say, "If I do not myself take part in my offerings, it is all
+the same as if I did not offer them."
+
+Wang-sun Kiá asked him once, "What says the proverb, 'Better to court
+favor in the kitchen than in the drawing-room'?" The Master replied,
+"Nay, better say, He who has sinned against Heaven has none other to
+whom prayer may be addressed."
+
+Of the Chow dynasty the Master remarked, "It looks back upon two other
+dynasties; and what a rich possession it has in its records of those
+times! I follow Chow!"
+
+On his first entry into the grand temple, he inquired about every matter
+connected with its usages. Some one thereupon remarked, "Who says that
+the son of the man of Tsou [8] understands about ceremonial? On entering
+the grand temple he inquired about everything." This remark coming to
+the Master's ears, he said, "What I did is part of the ceremonial!"
+
+"In archery," he said, "the great point to be observed is not simply the
+perforation of the leather; for men have not all the same strength. That
+was the fashion in the olden days."
+
+Once, seeing that his disciple Tsz-kung was desirous that the ceremonial
+observance of offering a sheep at the new moon might be dispensed with,
+the Master said, "Ah! you grudge the loss of the sheep; I grudge the
+loss of the ceremony."
+
+"To serve one's ruler nowadays," he remarked, "fully complying with the
+Rules of Propriety, is regarded by others as toadyism!"
+
+When Duke Ting questioned him as to how a prince should deal with his
+ministers, and how they in turn should serve their prince, Confucius
+said in reply, "In dealing with his ministers a prince should observe
+the proprieties; in serving his prince a minister should observe the
+duty of loyalty."
+
+Referring to the First of the Odes, he remarked that it was mirthful
+without being lewd, and sad also without being painful.
+
+Duke Ngai asked the disciple Tsai Wo respecting the places for
+sacrificing to the Earth. The latter replied, "The Family of the Great
+Yu, of the Hiá dynasty, chose a place of pine trees; the Yin founders
+chose cypresses; and the Chow founders chestnut trees, solemn and
+majestic, to inspire, 'tis said, the people with feelings of awe."
+
+The Master on hearing of this exclaimed, "Never an allusion to things
+that have been enacted in the past! Never a remonstrance against what is
+now going on! He has gone away without a word of censure."
+
+The Master once said of Kwan Chung, [9] "A small-minded man indeed!"
+
+"Was he miserly?" some one asked.
+
+"Miserly, indeed!" said he; "not that: he married three rimes, and he
+was not a man who restricted his official business to too few hands--how
+could he be miserly?"
+
+"He knew the Rules of Propriety, I suppose?"
+
+"Judge:--Seeing that the feudal lords planted a screen at their gates,
+he too would have one at his! Seeing that when any two of the feudal
+lords met in friendly conclave they had an earthenware stand on which to
+place their inverted cups after drinking, he must have the same! If he
+knew the Rules of Propriety, who is there that does not know them?"
+
+In a discourse to the Chief Preceptor of Music at the court of Lu, the
+Master said, "Music is an intelligible thing. When you begin a
+performance, let all the various instruments produce as it were one
+sound (inharmonious); then, as you go on, bring out the harmony fully,
+distinctly, and with uninterrupted flow, unto the end."
+
+The warden of the border-town of I requested an interview with
+Confucius, and said, "When great men have come here, I have never yet
+failed to obtain a sight of them." The followers introduced him; and, on
+leaving, he said to them, "Sirs, why grieve at his loss of office? The
+empire has for long been without good government; and Heaven is about to
+use your master as its edict-announcer."
+
+Comparing the music of the emperor Shun with the music of King Wu, the
+Master said, "That of Shun is beautiful throughout, and also good
+throughout. That of Wu is all of it beautiful, but scarcely all of it
+good."
+
+"High station," said the Master, "occupied by men who have no large and
+generous heart; ceremonial performed with no reverence; duties of
+mourning engaging the attention, where there is absence of sorrow;--how
+should I look on, where this is the state of things?"
+
+
+[Footnote 4: The Chief of the Ki clan was virtually the Duke of Lu,
+under whom Confucius for a time held office.]
+
+[Footnote 5: These posturers were mutes who took part in the ritual of
+the ancestral temple, waving plumes, flags, etc. Each line or rank of
+these contained eight men. Only in the sovereign's household should
+there have been eight lines of them; a ducal family like the Ki should
+have had but six lines; a great official had four, and one of lower
+grade two. These were the gradations marking the status of families, and
+Confucius's sense of propriety was offended at the Ki's usurping in this
+way the appearance of royalty.]
+
+[Footnote 6: Three great families related to each other, in whose hands
+the government of the State of Lu then was, and of which the Ki was the
+chief.]
+
+[Footnote 7: One of the five sacred mountains, worshipped upon only by
+the sovereign.]
+
+[Footnote 8: Tsou was Confucius's birthplace; his father was governor of
+the town.]
+
+[Footnote 9: A renowned statesman who flourished about two hundred years
+before Confucius's time. A philosophical work on law and government,
+said to have been written by him, is still extant. He was regarded as a
+sage by the people, but he lacked, in Confucius's eyes, the one thing
+needful--propriety.]
+
+
+
+BOOK IV
+
+Social Virtue--Superior and Inferior Man
+
+
+Sayings of the Master:--
+
+"It is social good feeling that gives charm to a neighborhood. And where
+is the wisdom of those who choose an abode where it does not abide?
+
+"Those who are without it cannot abide long, either in straitened or in
+happy circumstances. Those who possess it find contentment in it. Those
+who are wise go after it as men go after gain.
+
+"Only they in whom it exists can have right likings and dislikings for
+others.
+
+"Where the will is set upon it, there will be no room for malpractices.
+
+"Riches and honor are what men desire; but if they arrive at them by
+improper ways, they should not continue to hold them. Poverty and low
+estate are what men dislike; but if they arrive at such a condition by
+improper ways, they should not refuse it.
+
+"If the 'superior man' make nought of social good feeling, how shall he
+fully bear that name?
+
+"Not even whilst he eats his meal will the 'superior man' forget what he
+owes to his fellow-men. Even in hurried leave-takings, even in moments
+of frantic confusion, he keeps true to this virtue.
+
+"I have not yet seen a lover of philanthropy, nor a hater of
+misanthropy--such, that the former did not take occasion to magnify that
+virtue in himself, and that the latter, in his positive practice of
+philanthropy, did not, at times, allow in his presence something
+savoring of misanthropy.
+
+"Say you, is there any one who is able for one whole day to apply the
+energy of his mind to this virtue? Well, I have not seen any one whose
+energy was not equal to it. It may be there are such, but I have never
+met with them.
+
+"The faults of individuals are peculiar to their particular class and
+surroundings; and it is by observing their faults that one comes to
+understand the condition of their good feelings towards their fellows.
+
+"One may hear the right way in the morning, and at evening die.
+
+"The scholar who is intent upon learning the right way, and who is yet
+ashamed of poor attire and poor food, is not worthy of being discoursed
+with.
+
+"The masterly man's attitude to the world is not exclusively this or
+that: whatsoever is right, to that he will be a party.
+
+"The masterly man has an eye to virtue, the common man, to earthly
+things; the former has an eye to penalties for error--the latter, to
+favor.
+
+"Where there is habitual going after gain, there is much ill-will.
+
+"When there is ability in a ruler to govern a country by adhering to the
+Rules of Propriety, and by kindly condescension, what is wanted more?
+Where the ability to govern thus is wanting, what has such a ruler to do
+with the Rules of Propriety?
+
+"One should not be greatly concerned at not being in office; but rather
+about the requirements in one's self for such a standing. Neither should
+one be so much concerned at being unknown; but rather with seeking to
+become worthy of being known."
+
+Addressing his disciple Tsang Sin, the Master said, "Tsang Sin, the
+principles which I inculcate have one main idea upon which they all
+hang." "Aye, surely," he replied.
+
+When the Master was gone out the other disciples asked what was the
+purport of this remark. Tsang's answer was, "The principles of our
+Master's teaching are these--whole-heartedness and kindly forbearance;
+these and nothing more."
+
+
+Other observations of the Master:--
+
+"Men of loftier mind manifest themselves in their equitable dealings;
+small-minded men in their going after gain.
+
+"When you meet with men of worth, think how you may attain to their
+level; when you see others of an opposite character, look within, and
+examine yourself.
+
+"A son, in ministering to his parents, may (on occasion) offer gentle
+remonstrances; when he sees that their will is not to heed such, he
+should nevertheless still continue to show them reverent respect, never
+obstinacy; and if he have to suffer, let him do so without murmuring.
+
+"Whilst the parents are still living, he should not wander far; or, if a
+wanderer, he should at least have some fixed address.
+
+"If for three years he do not veer from the principles of his father, he
+may be called a dutiful son.
+
+"A son should not ignore the years of his parents. On the one hand, they
+may be a matter for rejoicing (that they have been so many), and on the
+other, for apprehension (that so few remain).
+
+"People in olden times were loth to speak out, fearing the disgrace of
+not being themselves as good as their words.
+
+"Those who keep within restraints are seldom losers.
+
+"To be slow to speak, but prompt to act, is the desire of the 'superior
+man.'
+
+"Virtue dwells not alone: she must have neighbors."
+
+
+An observation of Tsz-yu:--
+"Officiousness, in the service of princes, leads to disgrace: among
+friends, to estrangement."
+
+
+
+BOOK V
+
+A Disciple and the Golden Rule--Miscellaneous
+
+
+The Master pronounced Kung-ye Ch'ang, a disciple, to be a marriageable
+person; for although lying bound in criminal fetters he had committed no
+crime. And he gave him his own daughter to wife.
+
+Of Nan Yung, a disciple, he observed, that in a State where the
+government was well conducted he would not be passed over in its
+appointments, and in one where the government was ill conducted he would
+evade punishment and disgrace. And he caused his elder brother's
+daughter to be given in marriage to him.
+
+Of Tsz-tsien, a disciple, he remarked, "A superior man indeed is the
+like of him! But had there been none of superior quality in Lu, how
+should this man have attained to this excellence?"
+
+Tsz-kung asked, "What of me, then?" "You," replied the Master--"You are
+a receptacle." "Of what sort?" said he. "One for high and sacred use,"
+was the answer.
+
+Some one having observed of Yen Yung that he was good-natured towards
+others, but that he lacked the gift of ready speech, the Master said,
+"What need of that gift? To stand up before men and pour forth a stream
+of glib words is generally to make yourself obnoxious to them. I know
+not about his good-naturedness; but at any rate what need of that gift?"
+
+When the Master proposed that Tsi-tiau K'ai should enter the government
+service, the latter replied, "I can scarcely credit it." The Master was
+gratified.
+
+"Good principles are making no progress," once exclaimed the Master. "If
+I were to take a raft, and drift about on the sea, would Tsz-lu, I
+wonder, be my follower there?" That disciple was delighted at hearing
+the suggestion; whereupon the Master continued, "He surpasses me in his
+love of deeds of daring. But he does not in the least grasp the pith of
+my remark."
+
+In reply to a question put to him by Mang Wu respecting Tsz-lu--as to
+whether he might be called good-natured towards others, the Master said,
+"I cannot tell"; but, on the question being put again, he answered,
+"Well, in an important State [10] he might be intrusted with the
+management of the military levies; but I cannot answer for his good
+nature."
+
+"What say you then of Yen Yu?"
+
+"As for Yen," he replied, "in a city of a thousand families, or in a
+secondary fief, [11] he might be charged with the governorship; but I
+cannot answer for his good-naturedness."
+
+"Take Tsz-hwa, then; what of him?"
+
+"Tsz-hwa," said he, "with a cincture girt upon him, standing as
+attendant at Court, might be charged with the addressing of visitors and
+guests; but as to his good-naturedness I cannot answer."
+
+Addressing Tsz-kung, the Master said, "Which of the two is ahead of the
+other--yourself or Hwúi?" "How shall I dare," he replied, "even to look
+at Hwúi? Only let him hear one particular, and from that he knows ten;
+whereas I, if I hear one, may from it know two."
+
+"You are not a match for him, I grant you," said the Master. "You are
+not his match."
+
+Tsai Yu, a disciple, used to sleep in the daytime. Said the Master, "One
+may hardly carve rotten wood, or use a trowel to the wall of a
+manure-yard! In his case, what is the use of reprimand?
+
+"My attitude towards a man in my first dealings with him," he added,
+"was to listen to his professions and to trust to his conduct. My
+attitude now is to listen to his professions, and to watch his conduct.
+My experience with Tsai Yu has led to this change.
+
+"I have never seen," said the Master, "a man of inflexible firmness."
+Some one thereupon mentioned Shin Ch'ang, a disciple. "Ch'ang," said he,
+"is wanton; where do you get at his inflexibleness?"
+
+Tsz-kung made the remark: "That which I do not wish others to put upon
+me, I also wish not to put upon others." "Nay," said the Master, "you
+have not got so far as that."
+
+The same disciple once remarked, "There may be access so as to hear the
+Master's literary discourses, but when he is treating of human nature
+and the way of Heaven, there may not be such success."
+
+Tsz-lu, after once hearing him upon some subject, and feeling himself as
+yet incompetent to carry into practice what he had heard, used to be
+apprehensive only lest he should hear the subject revived.
+
+Tsz-kung asked how it was that Kung Wan had come to be so styled Wan
+(the talented). The Master's answer was, "Because, though a man of an
+active nature, he was yet fond of study, and he was not ashamed to stoop
+to put questions to his inferiors."
+
+Respecting Tsz-ch'an,[12] the Master said that he had four of the
+essential qualities of the 'superior man':--in his own private walk he
+was humble-minded; in serving his superiors he was deferential; in his
+looking after the material welfare of the people he was generously kind;
+and in his exaction of public service from the latter he was just.
+
+Speaking of Yen Ping, he said, "He was one who was happy in his mode of
+attaching men to him. However long the intercourse, he was always
+deferential to them."
+
+Referring to Tsang Wan, he asked, "What is to be said of this man's
+discernment?--this man with his tortoise-house, with the pillar-heads
+and posts bedizened with scenes of hill and mere!"
+
+Tsz-chang put a question relative to the chief Minister of Tsu, Tsz-wan.
+He said, "Three times he became chief Minister, and on none of these
+occasions did he betray any sign of exultation. Three times his ministry
+came to an end, and he showed no sign of chagrin. He used without fail
+to inform the new Minister as to the old mode of administration. What
+say you of him?"
+
+"That he was a loyal man," said the Master.
+
+"But was he a man of fellow-feeling?" said the disciple.
+
+"Of that I am not sure," he answered; "how am I to get at that?"
+
+The disciple went on to say:--"After the assassination of the prince of
+Ts'i by the officer Ts'ui, the latter's fellow-official Ch'in Wan, who
+had half a score teams of horses, gave up all, and turned his back upon
+him. On coming to another State, he observed, 'There are here characters
+somewhat like that of our minister Ts'ui,' and he turned his back upon
+them. Proceeding to a certain other State, he had occasion to make the
+same remark, and left. What say you of him?"
+
+"That he was a pure-minded man," answered the Master.
+
+"But was he a man of fellow-feeling?" urged the disciple.
+
+"Of that I am not sure," he replied; "how am I to get at that?"
+
+Ki Wan was one who thought three times over a thing before he acted. The
+Master hearing this of him, observed, "Twice would have been enough."
+
+Of Ning Wu, the Master said that when matters went well in the State he
+used to have his wits about him: but when they went wrong, he lost them.
+His intelligence might be equalled, but not his witlessness!
+
+Once, when the Master lived in the State of Ch'in, he exclaimed, "Let me
+get home again! Let me get home! My school-children [13] are wild and
+impetuous! Though they are somewhat accomplished, and perfect in one
+sense in their attainments, yet they know not how to make nice
+discriminations."
+
+Of Peh-I and Shuh Ts'i he said, "By the fact of their not remembering
+old grievances, they gradually did away with resentment."
+
+Of Wei-shang Kau he said, "Who calls him straightforward? A person once
+begged some vinegar of him, and he begged it from a neighbor, and then
+presented him with it!"
+
+"Fine speech," said he, "and studied mien, and superfluous show of
+deference--of such things Tso-k'iu Ming was ashamed, I too am ashamed of
+such things. Also of hiding resentment felt towards an opponent and
+treating him as a friend--of this kind of thing he was ashamed, and so
+too am I."
+
+Attended once by the two disciples Yen Yuen and Tsz-lu, he said, "Come
+now, why not tell me, each of you, what in your hearts you are really
+after?"
+
+"I should like," said Tsz-lu, "for myself and my friends and associates,
+carriages and horses, and to be clad in light furs! nor would I mind
+much if they should become the worse for wear."
+
+"And I should like," said Yen Yuen, "to live without boasting of my
+abilities, and without display of meritorious deeds."
+
+Tsz-lu then said, "I should like, sir, to hear what your heart is set
+upon."
+
+The Master replied, "It is this:--in regard to old people, to give them
+quiet and comfort; in regard to friends and associates, to be faithful
+to them; in regard to the young, to treat them with fostering affection
+and kindness."
+
+On one occasion the Master exclaimed, "Ah, 'tis hopeless! I have not yet
+seen the man who can see his errors, so as inwardly to accuse himself."
+
+"In a small cluster of houses there may well be," said he, "some whose
+integrity and sincerity may compare with mine; but I yield to none in
+point of love of learning."
+
+
+[Footnote 10: Lit., a State of 1,000 war chariots.]
+
+[Footnote 11: Lit., a House of 100 war chariots.]
+
+[Footnote 12: A great statesman of Confucius's time.]
+
+[Footnote 13: A familiar way of speaking of his disciples in their
+hearing.]
+
+
+
+BOOK VI
+
+More Characteristics--Wisdom--Philanthropy
+
+
+Of Yen Yung, a disciple, the Master said, "Yung might indeed do for a
+prince!"
+
+On being asked by this Yen Yung his opinion of a certain individual, the
+Master replied, "He is passable. Impetuous, though."
+
+"But," argued the disciple, "if a man habituate himself to a reverent
+regard for duty--even while in his way of doing things he is
+impetuous--in the oversight of the people committed to his charge, is he
+not passable? If, on the other hand, he habituate himself to impetuosity
+of mind, and show it also in his way of doing things, is he not then
+over-impetuous?"
+
+"You are right," said the Master.
+
+When the Duke Ngai inquired which of the disciples were devoted to
+learning, Confucius answered him, "There was one Yen Hwúi who loved
+it--a man whose angry feelings towards any particular person he did not
+suffer to visit upon another; a man who would never fall into the same
+error twice. Unfortunately his allotted time was short, and he died, and
+now his like is not to be found; I have never heard of one so devoted to
+learning."
+
+While Tsz-hwa, a disciple, was away on a mission to Ts'i, the disciple
+Yen Yu, on behalf of his mother, applied for some grain. "Give her three
+pecks," said the Master. He applied for more. "Give her eight, then."
+Yen gave her fifty times that amount. The Master said, "When Tsz-hwa
+went on that journey to Ts'i, he had well-fed steeds yoked to his
+carriage, and was arrayed in light furs. I have learnt that the
+'superior man' should help those whose needs are urgent, not help the
+rich to be more rich."
+
+When Yuen Sz became prefect under him, he gave him nine hundred measures
+of grain, but the prefect declined to accept them.[14] "You must not,"
+said the Master. "May they not be of use to the villages and hamlets
+around you?"
+
+Speaking of Yen Yung again, the Master said, "If the offspring of a
+speckled ox be red in color, and horned, even though men may not wish to
+take it for sacrifice, would the spirits of the hills and streams reject
+it?"
+
+Adverting to Hwúi again, he said, "For three months there would not be
+in his breast one thought recalcitrant against his feeling of good-will
+towards his fellow-men. The others may attain to this for a day or for a
+month, but there they end."
+
+When asked by Ki K'ang whether Tsz-lu was fit to serve the government,
+the Master replied, "Tsz-lu is a man of decision: what should prevent
+him from serving the government?"
+
+Asked the same question respecting Tsz-kung and Yen Yu he answered
+similarly, pronouncing Tsz-kung to be a man of perspicacity, and Yen Yu
+to be one versed in the polite arts.
+
+When the head of the Ki family sent for Min Tsz-k'ien to make him
+governor of the town of Pi, that disciple said, "Politely decline for
+me. If the offer is renewed, then indeed I shall feel myself obliged to
+go and live on the further bank of the Wan."
+
+Peh-niu had fallen ill, and the Master was inquiring after him. Taking
+hold of his hand held out from the window, he said, "It is taking him
+off! Alas, his appointed time has come! Such a man, and to have such an
+illness!"
+
+Of Hwúi, again: "A right worthy man indeed was he! With his simple
+wooden dish of rice, and his one gourd-basin of drink, away in his poor
+back lane, in a condition too grievous for others to have endured, he
+never allowed his cheery spirits to droop. Aye, a right worthy soul was
+he!"
+
+"It is not," Yen Yu once apologized, "that I do not take pleasure in
+your doctrines; it is that I am not strong enough." The Master rejoined,
+"It is when those who are not strong enough have made some moderate
+amount of progress that they fail and give up; but you are now drawing
+your own line for yourself."
+
+Addressing Tsz-hiá, the Master said, "Let your scholarship be that of
+gentlemen, and not like that of common men."
+
+When Tsz-yu became governor of Wu-shing, the Master said to him, "Do you
+find good men about you?" The reply was, "There is Tan-t'ai Mieh-ming,
+who when walking eschews by-paths, and who, unless there be some public
+function, never approaches my private residence."
+
+"Mang Chi-fan," said the Master, "is no sounder of his own praises.
+During a stampede he was in the rear, and as they were about to enter
+the city gate he whipped up his horses, and said, 'Twas not my daring
+made me lag behind. My horses would not go.'"
+
+_Obiter dicta_ of the Master:--
+
+"Whoever has not the glib utterance of the priest T'o, as well as the
+handsomeness of Prince Cháu of Sung, will find it hard to keep out of
+harm's way in the present age.
+
+"Who can go out but by that door? Why walks no one by these guiding
+principles?
+
+"Where plain naturalness is more in evidence than polish, we have--the
+man from the country. Where polish is more in evidence than naturalness,
+we have--the town scribe. It is when naturalness and polish are equally
+evident that we have the ideal man.
+
+"The life of a man is--his rectitude. Life without it--such may you have
+the good fortune to avoid!
+
+"They who know it are not as those who love it, nor they who love it as
+those who rejoice in it--that is, have the fruition of their love for
+it.
+
+"To the average man, and those above the average, it is possible to
+discourse on higher subjects; to those from the average downwards, it is
+not possible."
+
+Fan Ch'i put a query about wisdom. The Master replied, "To labor for the
+promoting of righteous conduct among the people of the land; to be
+serious in regard to spiritual beings, and to hold aloof from
+them;--this may be called wisdom."
+
+To a further query, about philanthropy, he replied, "Those who possess
+that virtue find difficulty with it at first, success later.
+
+"Men of practical knowledge," he said, "find their gratification among
+the rivers of the lowland, men of sympathetic social feeling find theirs
+among the hills. The former are active and bustling, the latter calm and
+quiet. The former take their day of pleasure, the latter look to length
+of days."
+
+Alluding to the States of Ts'i and Lu, he observed, that Ts'i, by one
+change, might attain to the condition of Lu; and that Lu, by one change,
+might attain to good government.
+
+An exclamation of the Master (satirizing the times, when old terms
+relating to government were still used while bereft of their old
+meaning):--"A quart, and not a quart! _quart_, indeed! _quart_, indeed!"
+
+Tsai Wo, a disciple, put a query. Said he, "Suppose a philanthropic
+person were told, 'There's a fellow-creature down in the well!' Would he
+go down after him?"
+
+"Why should he really do so?" answered the Master. "The good man or, a
+superior man might be induced to go, but not to go down. He may be
+misled, but not befooled."
+
+"The superior man," said he, "with his wide study of books, and hedging
+himself round by the Rules of Propriety, is not surely, after all that,
+capable of overstepping his bounds."
+
+Once when the Master had had an interview with Nan-tsz, which had
+scandalized his disciple Tsz-lu, he uttered the solemn adjuration, "If I
+have done aught amiss, may Heaven reject me! may Heaven reject me!"
+
+"How far-reaching," said he, "is the moral excellence that flows from
+the Constant Mean! [15] It has for a long time been rare among the
+people."
+
+Tsz-kung said, "Suppose the case of one who confers benefits far and
+wide upon the people, and who can, in so doing, make his bounty
+universally felt--how would you speak of him? Might he be called
+philanthropic?"
+
+The Master exclaimed, "What a work for philanthropy! He would require
+indeed to be a sage! He would put into shade even Yau and Shun!--Well, a
+philanthropic person, desiring for himself a firm footing, is led on to
+give one to others; desiring for himself an enlightened perception of
+things, he is led on to help others to be similarly enlightened. If one
+could take an illustration coming closer home to us than yours, that
+might be made the starting-point for speaking about philanthropy."
+
+
+[Footnote 14: At this time Confucius was Criminal Judge in his native
+State of Lu. Yuen Sz had been a disciple. The commentators add that this
+was the officer's proper salary, and that he did wrong to refuse it.]
+
+[Footnote 15: The doctrine afterwards known by that name, and which gave
+its title to a Confucian treatise.]
+
+
+
+BOOK VII
+
+Characteristics of Confucius--An Incident
+
+
+Said the Master:--
+
+"I, as a transmitter[16] and not an originator, and as one who believes
+in and loves the ancients, venture to compare myself with our old P'ang.
+
+"What find you indeed in me?--a quiet brooder and memorizer; a student
+never satiated with learning; an unwearied monitor of others!
+
+"The things which weigh heavily upon my mind are these--failure to
+improve in the virtues, failure in discussion of what is learnt,
+inability to walk according to knowledge received as to what is right
+and just, inability also to reform what has been amiss."
+
+In his hours of recreation and refreshment the Master's manner was easy
+and unconstrained, affable and winning.
+
+Once he exclaimed, "Alas! I must be getting very feeble; 'tis long since
+I have had a repetition of the dreams in which I used to see the Duke of
+Chow. [17]
+
+"Concentrate the mind," said he, "upon the Good Way.
+
+"Maintain firm hold upon Virtue.
+
+"Rely upon Philanthropy.
+
+"Find recreation in the Arts. [18]
+
+"I have never withheld instruction from any, even from those who have
+come for it with the smallest offering.
+
+"No subject do I broach, however, to those who have no eager desire to
+learn; no encouraging hint do I give to those who show no anxiety to
+speak out their ideas; nor have I anything more to say to those who,
+after I have made clear one corner of the subject, cannot from that give
+me the other three."
+
+If the Master was taking a meal, and there were any in mourning beside
+him, he would not eat to the full.
+
+On one day on which he had wept, on that day he would not sing.
+
+Addressing his favorite disciple, he said, "To you only and myself it
+has been given to do this--to go when called to serve, and to go back
+into quiet retirement when released from office."
+
+Tsz-lu, hearing the remark said, "But if, sir, you had the handling of
+the army of one of the greater States,[19] whom would you have
+associated with you in that case?"
+
+The Master answered:--
+
+  "Not the one 'who'll rouse the tiger,'
+   Not the one 'who'll wade the Ho;'
+
+not the man who can die with no regret. He must be one who should watch
+over affairs with apprehensive caution, a man fond of strategy, and of
+perfect skill and effectiveness in it."
+
+As to wealth, he remarked, "If wealth were an object that I could go in
+quest of, I should do so even if I had to take a whip and do grooms'
+work. But seeing that it is not, I go after those objects for which I
+have a liking."
+
+Among matters over which he exercised great caution were times of
+fasting, war, and sickness.
+
+When he was in the State of Ts'i, and had heard the ancient Shau music,
+he lost all perception of the taste of his meat. "I had no idea," said
+he, "that music could have been brought to this pitch."
+
+In the course of conversation Yen Yu said, "Does the Master take the
+part of the Prince of Wei?" "Ah yes!" said Tsz-kung, "I will go and ask
+him that."
+
+On going in to him, that disciple began, "What sort of men were Peh-I
+and Shuh Ts'i?" "Worthies of the olden time," the Master replied. "Had
+they any feelings of resentment?" was the next question. "Their aim and
+object," he answered, "was that of doing the duty which every man owes
+to his fellows, and they succeeded in doing it;--what room further for
+feelings of resentment?" The questioner on coming out said, "The Master
+does not take his part."
+
+"With a meal of coarse rice," said the Master, "and with water to drink,
+and my bent arm for my pillow--even thus I can find happiness. Riches
+and honors without righteousness are to me as fleeting clouds."
+
+"Give me several years more to live," said he, "and after fifty years'
+study of the 'Book of Changes' I might come to be free from serious
+error."
+
+The Master's regular subjects of discourse were the "Books of the Odes"
+and "History," and the up-keeping of the Rules of Propriety. On all of
+these he regularly discoursed.
+
+The Duke of Shih questioned Tsz-lu about Confucius, and the latter did
+not answer.
+
+Hearing of this, the Master said, "Why did you not say, He is a man with
+a mind so intent on his pursuits that he forgets his food, and finds
+such pleasure in them that he forgets his troubles, and does not know
+that old age is coming upon him?"
+
+"As I came not into life with any knowledge of it," he said, "and as my
+likings are for what is old, I busy myself in seeking knowledge there."
+
+Strange occurrences, exploits of strength, deeds of lawlessness,
+references to spiritual beings--such-like matters the Master avoided in
+conversation.
+
+"Let there," he said, "be three men walking together: from that number I
+should be sure to find my instructors; for what is good in them I should
+choose out and follow, and what is not good I should modify."
+
+On one occasion he exclaimed, "Heaven begat Virtue in me; what can man
+do unto me?"
+
+To his disciples he once said, "Do you look upon me, my sons, as keeping
+anything secret from you? I hide nothing from you. I do nothing that is
+not manifest to your eyes, my disciples. That is so with me."
+
+Four things there were which he kept in view in his
+teaching--scholarliness, conduct of life, honesty, faithfulness.
+
+"It is not given to me," he said, "to meet with a sage; let me but
+behold a man of superior mind, and that will suffice. Neither is it
+given to me to meet with a good man; let me but see a man of constancy,
+and it will suffice. It is difficult for persons to have constancy, when
+they pretend to have that which they are destitute of, to be full when
+they are empty, to do things on a grand scale when their means are
+contracted!"
+
+When the Master fished with hook and line, he did not also use a net.
+When out with his bow, he would never shoot at game in cover.
+
+"Some there may be," said he, "who do things in ignorance of what they
+do. I am not of these. There is an alternative way of knowing things,
+viz.--to sift out the good from the many things one hears, and follow
+it; and to keep in memory the many things one sees."
+
+Pupils from Hu-hiang were difficult to speak with. One youth came to
+interview the Master, and the disciples were in doubt whether he ought
+to have been seen. "Why so much ado," said the Master, "at my merely
+permitting his approach, and not rather at my allowing him to draw back?
+If a man have cleansed himself in order to come and see me, I receive
+him as such; but I do not undertake for what he will do when he goes
+away."
+
+"Is the philanthropic spirit far to seek, indeed?" the Master exclaimed;
+"I wish for it, and it is with me!"
+
+The Minister of Crime in the State of Ch'in asked Confucius whether Duke
+Ch'an, of Lu was acquainted with the Proprieties; and he answered, "Yes,
+he knows them."
+
+When Confucius had withdrawn, the minister bowed to Wu-ma K'i, a
+disciple, and motioned to him to come forward. He said, "I have heard
+that superior men show no partiality; are they, too, then, partial? That
+prince took for his wife a lady of the Wu family, having the same
+surname as himself, and had her named 'Lady Tsz of Wu, the elder,' If he
+knows the Proprieties, then who does not?"
+
+The disciple reported this to the Master, who thereupon remarked, "Well
+for me! If I err in any way, others are sure to know of it."
+
+When the Master was in company with any one who sang, and who sang well,
+he must needs have the song over again, and after that would join in it.
+
+"Although in letters," he said, "I may have none to compare with me, yet
+in my personification of the 'superior man' I have not as yet been
+successful."
+
+"'A Sage and a Philanthropist?' How should I have the ambition?" said
+he. "All that I can well be called is this--An insatiable student, an
+unwearied teacher;--this, and no more."--"Exactly what we, your
+disciples, cannot by any learning manage to be," said Kung-si Hwa.
+
+Once when the Master was seriously ill, Tsz-lu requested to be allowed
+to say prayers for him. "Are such available?" asked the Master. "Yes,"
+said he; "and the Manual of Prayers says, 'Pray to the spirits above and
+to those here below,'"
+
+"My praying has been going on a long while," said the Master.
+
+"Lavish living," he said, "renders men disorderly; miserliness makes
+them hard. Better, however, the hard than the disorderly."
+
+Again, "The man of superior mind is placidly composed; the small-minded
+man is in a constant state of perturbation."
+
+The Master was gentle, yet could be severe; had an over-awing presence,
+yet was not violent; was deferential, yet easy.
+
+
+[Footnote 16: In reference to his editing the six Classics of his time.]
+
+[Footnote 17: This was one of his "beloved ancients," famous for what he
+did in helping to found the dynasty of Chow, a man of great political
+wisdom, a scholar also, and poet. It was the "dream" of Confucius's life
+to restore the country to the condition in which the Duke of Chow left
+it.]
+
+[Footnote 18: These were six in number, viz.: Ceremonial, Music,
+Archery, Horsemanship, Language, and Calculation.]
+
+[Footnote 19: Lit., three forces. Each force consisted of 12,500 men,
+and three of such forces were the equipment of a greater State.]
+
+
+
+BOOK VIII
+
+Sayings of Tsang--Sentences of the Master
+
+
+Speaking of T'ai-pih the Master said that he might be pronounced a man
+of the highest moral excellence; for he allowed the empire to pass by
+him onwards to a third heir; while the people, in their ignorance of his
+motives, were unable to admire him for so doing.
+
+"Without the Proprieties," said the Master, "we have these results: for
+deferential demeanor, a worried one; for calm attentiveness, awkward
+bashfulness; for manly conduct, disorderliness; for straightforwardness,
+perversity.
+
+"When men of rank show genuine care for those nearest to them in blood,
+the people rise to the duty of neighborliness and sociability. And when
+old friendships among them are not allowed to fall off, there will be a
+cessation of underhand practices among the people."
+
+The Scholar Tsang was once unwell, and calling his pupils to him he said
+to them, "Disclose to view my feet and my hands. What says the Ode?--
+
+  'Act as from a sense of danger,
+    With precaution and with care,
+  As a yawning gulf o'erlooking,
+    As on ice that scarce will bear,'
+
+At all times, my children, I know how to keep myself free from bodily
+harm."
+
+Again, during an illness of his, Mang King, an official, went to ask
+after him. The Scholar had some conversation with him, in the course of
+which he said--
+
+  "'Doleful the cries of a dying bird,
+      Good the last words of a dying man,'
+
+There are three points which a man of rank in the management of his
+duties should set store upon:--A lively manner and deportment, banishing
+both severity and laxity; a frank and open expression of countenance,
+allied closely with sincerity; and a tone in his utterances utterly free
+from any approach to vulgarity and impropriety. As to matters of bowls
+and dishes, leave such things to those who are charged with the care of
+them."
+
+Another saying of the Scholar Tsang: "I once had a friend who, though he
+possessed ability, would go questioning men of none, and, though
+surrounded by numbers, would go with his questions to isolated
+individuals; who also, whatever he might have, appeared as if he were
+without it, and, with all his substantial acquirements, made as though
+his mind were a mere blank; and when insulted would not retaliate;--this
+was ever his way."
+
+Again he said: "The man that is capable of being intrusted with the
+charge of a minor on the throne, and given authority over a large
+territory, and who, during the important term of his superintendence
+cannot be forced out of his position, is not such a 'superior man'? That
+he is, indeed."
+
+Again:--"The learned official must not be without breadth and power of
+endurance: the burden is heavy, and the way is long.
+
+"Suppose that he take his duty to his fellow-men as his peculiar burden,
+is that not indeed a heavy one? And since only with death it is done
+with, is not the way long?"
+
+
+Sentences of the Master:--
+
+"From the 'Book of Odes' we receive impulses; from the 'Book of the
+Rules,' stability; from the 'Book on Music,' refinement. [20]
+
+"The people may be put into the way they should go, though they may not
+be put into the way of understanding it.
+
+"The man who likes bravery, and yet groans under poverty, has mischief
+in him. So, too, has the misanthrope, groaning at any severity shown
+towards him.
+
+"Even if a person were adorned with the gifts of the Duke of Chow, yet
+if he were proud and avaricious, all the rest of his qualities would not
+indeed be worth looking at.
+
+"Not easily found is the man who, after three years' study, has failed
+to come upon some fruit of his toil.
+
+"The really faithful lover of learning holds fast to the Good Way till
+death.
+
+"He will not go into a State in which a downfall is imminent, nor take
+up his abode in one where disorder reigns. When the empire is well
+ordered he will show himself; when not, he will hide himself away. Under
+a good government it will be a disgrace to him if he remain in poverty
+and low estate; under a bad one, it would be equally disgraceful to him
+to hold riches and honors.
+
+"If not occupying the office, devise not the policy.
+
+"When the professor Chi began his duties, how grand the finale of the
+First of the Odes used to be! How it rang in one's ears!
+
+"I cannot understand persons who are enthusiastic and yet not
+straightforward; nor those who are ignorant and yet not attentive; nor
+again those folks who are simple-minded and yet untrue.
+
+"Learn, as if never overtaking your object, and yet as if apprehensive
+of losing it.
+
+"How sublime was the handling of the empire by Shun and Yu!--it was as
+nothing to them!
+
+"How great was Yau as a prince! Was he not sublime! Say that Heaven only
+is great, then was Yau alone after its pattern! How profound was he! The
+people could not find a name for him. How sublime in his achievements!
+How brilliant in his scholarly productions!"
+
+
+Shun had for his ministers five men, by whom he ordered the empire.
+
+King Wu (in his day) stated that he had ten men as assistants for the
+promotion of order.
+
+With reference to these facts Confucius observed, "Ability is hard to
+find. Is it not so indeed? During the three years' interregnum between
+Yau and Shun there was more of it than in the interval before this
+present dynasty appeared. There were, at this latter period, one woman,
+and nine men only.
+
+"When two-thirds of the empire were held by King Wan, he served with
+that portion the House of Yin. We speak of the virtue of the House of
+Chow; we may say, indeed, that it reached the pinnacle of excellence."
+
+"As to Yu," added the Master, "I can find no flaw in him. Living on
+meagre food and drink; yet providing to the utmost in his filial
+offerings to the spirits of the dead! Dressing in coarse garments; yet
+most elegant when vested in his sacrificial apron and coronet! Dwelling
+in a poor palace; yet exhausting his energies over those
+boundary-ditches and watercourses! I can find no flaw in Yu."
+
+
+[Footnote 20: Comparison of three of the Classics: the "Shi-King," the
+"Li Ki," and the "Yoh." The last is lost.]
+
+
+
+BOOK IX
+
+His Favorite Disciple's Opinion of Him
+
+
+Topics on which the Master rarely spoke were--Advantage, and Destiny,
+and Duty of man to man.
+
+A man of the village of Tah-hiang exclaimed of him, "A great man is
+Confucius!--a man of extensive learning, and yet in nothing has he quite
+made himself a name!"
+
+The Master heard of this, and mentioning it to his disciples he said,
+"What then shall I take in hand? Shall I become a carriage driver, or an
+archer? Let me be a driver!"
+
+"The sacrificial cap," he once said, "should, according to the Rules, be
+of linen; but in these days it is of pure silk. However, as it is
+economical, I do as all do.
+
+"The Rule says, 'Make your bow when at the lower end of the hall'; but
+nowadays the bowing is done at the upper part. This is great freedom;
+and I, though I go in opposition to the crowd, bow when at the lower
+end."
+
+The Master barred four words:--he would have no "shall's," no "must's,"
+no "certainty's," no "I's."
+
+Once, in the town of K'wang fearing that his life was going to be taken,
+the Master exclaimed, "King Wan is dead and gone; but is not '_wan_'
+[21] with you here? If Heaven be about to allow this '_wan_' to perish,
+then they who survive its decease will get no benefit from it. But so
+long as Heaven does not allow it to perish, what can the men of K'wang
+do to me?"
+
+A high State official, after questioning Tsz-kung, said, "Your Master is
+a sage, then? How many and what varied abilities must be his!"
+
+The disciple replied, "Certainly Heaven is allowing him full
+opportunities of becoming a sage, in addition to the fact that his
+abilities are many and varied."
+
+When the Master heard of this he remarked, "Does that high official know
+me? In my early years my position in life was low, and hence my ability
+in many ways, though exercised in trifling matters. In the gentleman is
+there indeed such variety of ability? No."
+
+From this, the disciple Lau used to say, "'Twas a saying of the Master:
+'At a time when I was not called upon to use them, I acquired my
+proficiency in the polite arts.'"
+
+"Am I, indeed," said the Master, "possessed of knowledge? I know
+nothing. Let a vulgar fellow come to me with a question--a man with an
+emptyish head--I may thrash out with him the matter from end to end, and
+exhaust myself in doing it!"
+
+"Ah!" exclaimed he once, "the phoenix does not come! and no symbols
+issue from the river! May I not as well give up?"
+
+Whenever the Master met with a person in mourning, or with one in
+full-dress cap and kirtle, or with a blind person, although they might
+be young persons, he would make a point of rising on their appearance,
+or, if crossing their path, would do so with quickened step!
+
+Once Yen Yuen exclaimed with a sigh (with reference to the Master's
+doctrines), "If I look up to them, they are ever the higher; if I try to
+penetrate them, they are ever the harder; if I gaze at them as if before
+my eyes, lo, they are behind me!--Gradually and gently the Master with
+skill lures men on. By literary lore he gave me breadth; by the Rules of
+Propriety he narrowed me down. When I desire a respite, I find it
+impossible; and after I have exhausted my powers, there seems to be
+something standing straight up in front of me, and though I have the
+mind to make towards it I make no advance at all."
+
+Once when the Master was seriously ill, Tsz-lu induced the other
+disciples to feign they were high officials acting in his service.
+During a respite from his malady the Master exclaimed, "Ah! how long has
+Tsz-lu's conduct been false? Whom should I delude, if I were to pretend
+to have officials under me, having none? Should I deceive Heaven?
+Besides, were I to die, I would rather die in the hands of yourselves,
+my disciples, than in the hands of officials. And though I should fail
+to have a grand funeral over me, I should hardly be left on my death on
+the public highway, should I?"
+
+Tsz-kung once said to him, "Here is a fine gem. Would you guard it
+carefully in a casket and store it away, or seek a good price for it and
+sell it?" "Sell it, indeed," said the Master--"that would I; but I
+should wait for the bidder."
+
+The Master protested he would "go and live among the nine wild tribes."
+
+"A rude life," said some one;--"how could you put up with it?"
+
+"What rudeness would there be," he replied, "if a 'superior man' was
+living in their midst?"
+
+Once he remarked, "After I came back from Wei to Lu the music was put
+right, and each of the Festal Odes and Hymns was given its appropriate
+place and use."
+
+"Ah! which one of these following," he asked on one occasion, "are to be
+found exemplified in me--proper service rendered to superiors when
+abroad; duty to father and elder brother when at home; duty that shrinks
+from no exertion when dear ones die; and keeping free from the confusing
+effects of wine?"
+
+Standing once on the bank of a mountain stream, he said (musingly),
+"Like this are those that pass away--no cessation, day or night!"
+
+
+Other sayings:--
+
+"Take an illustration from the making of a hill. A simple basketful is
+wanting to complete it, and the work stops. So I stop short.
+
+"Take an illustration from the levelling of the ground. Suppose again
+just one basketful is left, when the work has so progressed. There I
+desist!
+
+"Ah! it was Hwúi, was it not? who, when I had given him his lesson, was
+the unflagging one!
+
+"Alas for Hwúi! I saw him ever making progress. I never saw him stopping
+short.
+
+"Blade, but no bloom--or else bloom, but no produce; aye, that is the
+way with some!
+
+"Reverent regard is due to youth. How know we what difference there may
+be in them in the future from what they are now? Yet when they have
+reached the age of forty or fifty, and are still unknown in the world,
+then indeed they are no more worthy of such regard.
+
+"Can any do otherwise than assent to words said to them by way of
+correction? Only let them reform by such advice, and it will then be
+reckoned valuable. Can any be other than pleased with words of gentle
+suasion? Only let them comply with them fully, and such also will be
+accounted valuable. With those who are pleased without so complying, and
+those who assent but do not reform, I can do nothing at all.
+
+"Give prominent place to loyalty and sincerity.
+
+"Have no associates in study who are not advanced somewhat like
+yourself.
+
+"When you have erred, be not afraid to correct yourself.
+
+"It may be possible to seize and carry off the chief commander of a
+large army, but not possible so to rob one poor fellow of his will.
+
+"One who stands--clad in hempen robe, the worse for wear--among others
+clad in furs of fox and badger, and yet unabashed--'tis Tsz-lu, that, is
+it not?"
+
+Tsz-lu used always to be humming over the lines--
+
+  "From envy and enmity free,
+  What deed doth he other than good?"
+
+"How should such a rule of life," asked the Master, "be sufficient to
+make any one good?"
+
+"When the year grows chilly, we know the pine and cypress are the last
+to fade.
+
+"The wise escape doubt; the good-hearted, trouble; the bold,
+apprehension.
+
+"Some may study side by side, and yet be asunder when they
+come to the logic of things. Some may go on together in this
+latter course, but be wide apart in the standards they reach in
+it. Some, again, may together reach the same standard, and
+yet be diverse in weight of character."
+
+  "The blossom is out on the cherry tree,
+    With a flutter on every spray.
+  Dost think that my thoughts go not out to thee?
+    Ah, why art thou far away!"
+
+Commenting on these lines the Master said, "There can hardly have been
+much 'thought going out,' What does distance signify?"
+
+
+[Footnote 21: "Wan" was the honorary appellation of the great sage and
+ruler, whose praise is in the "Shi-King" as one of the founders of the
+Chow dynasty, and the term represented civic talent and virtues, as
+distinct from Wu, the martial talent--the latter being the honorary
+title of his son and successor. "Wan" also often stands for literature
+and polite accomplishments. Here Confucius simply means, "If you kill
+me, you kill a sage."]
+
+
+
+BOOK X
+
+Confucius in Private and Official Life
+
+
+In his own village, Confucius presented a somewhat plain and simple
+appearance, and looked unlike a man who possessed ability of speech.
+
+But in the ancestral temple, and at Court, he spoke with the fluency and
+accuracy of a debater, but ever guardedly.
+
+At Court, conversing with the lower order of great officials, he spoke
+somewhat firmly and directly; with those of the higher order his tone
+was somewhat more affable.
+
+When the prince was present he was constrainedly reverent in his
+movements, and showed a proper degree of grave dignity in demeanor.
+
+Whenever the prince summoned him to act as usher to the Court, his look
+would change somewhat, and he would make as though he were turning round
+to do obeisance.
+
+He would salute those among whom he took up his position, using the
+right hand or the left, and holding the skirts of his robe in proper
+position before and behind. He would make his approaches with quick
+step, and with elbows evenly bent outwards.
+
+When the visitor withdrew, he would not fail to report the execution of
+his commands, with the words, "The visitor no longer looks back."
+
+When he entered the palace gate, it was with the body somewhat bent
+forward, almost as though he could not be admitted. When he stood still,
+this would never happen in the middle of the gateway; nor when moving
+about would he ever tread on the threshold. When passing the throne, his
+look would change somewhat, he would turn aside and make a sort of
+obeisance, and the words he spoke seemed as though he were deficient in
+utterance.
+
+On going up the steps to the audience chamber, he would gather up with
+both hands the ends of his robe, and walk with his body bent somewhat
+forward, holding back his breath like one in whom respiration has
+ceased. On coming out, after descending one step his countenance would
+relax and assume an appearance of satisfaction. Arrived at the bottom,
+he would go forward with quick step, his elbows evenly bent outwards,
+back to his position, constrainedly reverent in every movement.
+
+When holding the sceptre in his hand, his body would be somewhat bent
+forward, as if he were not equal to carrying it; wielding it now higher,
+as in a salutation, now lower, as in the presentation of a gift; his
+look would also be changed and appear awestruck; and his gait would seem
+retarded, as if he were obeying some restraining hand behind.
+
+When he presented the gifts of ceremony, he would assume a placid
+expression of countenance. At the private interview he would be cordial
+and affable.
+
+The good man would use no purple or violet colors for the facings of his
+dress. [22] Nor would he have red or orange color for his undress. [23]
+For the hot season he wore a singlet, of either coarse or fine texture,
+but would also feel bound to have an outer garment covering it. For his
+black robe he had lamb's wool; for his white one, fawn's fur; and for
+his yellow one, fox fur. His furred undress robe was longer, but the
+right sleeve was shortened. He would needs have his sleeping-dress one
+and a half times his own length. For ordinary home wear he used thick
+substantial fox or badger furs. When he left off mourning, he would wear
+all his girdle trinkets. His kirtle in front, when it was not needed for
+full cover, he must needs have cut down. He would never wear his (black)
+lamb's-wool, or a dark-colored cap, when he went on visits of condolence
+to mourners. [24] On the first day of the new moon, he must have on his
+Court dress and to Court. When observing his fasts, he made a point of
+having bright, shiny garments, made of linen. He must also at such times
+vary his food, and move his seat to another part of his dwelling-room.
+
+As to his food, he never tired of rice so long as it was clean and pure,
+nor of hashed meats when finely minced. Rice spoiled by damp, and sour,
+he would not touch, nor tainted fish, nor bad meat, nor aught of a bad
+color or smell, nor aught overdone in cooking, nor aught out of season.
+Neither would he eat anything that was not properly cut, or that lacked
+its proper seasonings. Although there might be an abundance of meat
+before him, he would not allow a preponderance of it to rob the rice of
+its beneficial effect in nutrition. Only in the matter of wine did he
+set himself no limit, yet he never drank so much as to confuse himself.
+Tradesmen's wines, and dried meats from the market, he would not touch.
+Ginger he would never have removed from the table during a meal. He was
+not a great eater. Meat from the sacrifices at the prince's temple he
+would never put aside till the following day. The meat of his own
+offerings he would never give out after three days' keeping, for after
+that time none were to eat it.
+
+At his meals he would not enter into discussions; and when reposing
+(afterwards) he would not utter a word.
+
+Even should his meal consist only of coarse rice and vegetable broth or
+melons, he would make an offering, and never fail to do so religiously.
+
+He would never sit on a mat that was not straight.
+
+After a feast among his villagers, he would wait before going away until
+the old men had left.
+
+When the village people were exorcising the pests, he would put on his
+Court robes and stand on the steps of his hall to receive them.
+
+When he was sending a message of inquiry to a person in another State,
+he would bow twice on seeing the messenger off.
+
+Ki K'ang once sent him a present of some medicine. He bowed, and
+received it; but remarked, "Until I am quite sure of its properties I
+must not venture to taste it."
+
+Once when the stabling was destroyed by fire, he withdrew from the
+Court, and asked, "Is any person injured? "--without inquiring as to the
+horses.
+
+Whenever the prince sent him a present of food, he was particular to set
+his mat in proper order, and would be the first one to taste it. If the
+prince's present was one of raw meat, he must needs have it cooked, and
+make an oblation of it. If the gift were a live animal, he would be sure
+to keep it and care for it.
+
+When he was in waiting, and at a meal with the prince, the prince would
+make the offering,[25] and he (the Master) was the pregustator.
+
+When unwell, and the prince came to see him, he would arrange his
+position so that his head inclined towards the east, would put over him
+his Court robes, and draw his girdle across them.
+
+When summoned by order of the prince, he would start off without waiting
+for his horses to be put to.
+
+On his entry into the Grand Temple, he inquired about everything
+connected with its usages.
+
+If a friend died, and there were no near relatives to take him to, he
+would say, "Let him be buried from my house."
+
+For a friend's gift--unless it consisted of meat that had been offered
+in sacrifice--he would not bow, even if it were a carriage and horses.
+
+In repose he did not lie like one dead. In his home life he was not
+formal in his manner.
+
+Whenever he met with a person in mourning, even though it were a
+familiar acquaintance, he would be certain to change his manner; and
+when he met with any one in full-dress cap, or with any blind person, he
+would also unfailingly put on a different look, even though he were
+himself in undress at the time.
+
+In saluting any person wearing mourning he would bow forwards towards
+the front bar of his carriage; in the same manner he would also salute
+the bearer of a census-register.
+
+When a sumptuous banquet was spread before him, a different expression
+would be sure to appear in his features, and he would rise up from his
+seat.
+
+At a sudden thunder-clap, or when the wind grew furious, his look would
+also invariably be changed.
+
+On getting into his car, he would never fail (first) to stand up erect,
+holding on by the strap. When in the car, he would never look about, nor
+speak hastily, nor bring one hand to the other.
+
+  "Let one but make a movement in his face,
+  And the bird will rise and seek some safer place."
+
+Apropos of this, he said, "Here is a hen-pheasant from Shan Liang--and
+in season! and in season!" After Tsz-lu had got it prepared, he smelt it
+thrice, and then rose up from his seat.
+
+
+[Footnote 22: Because, it is said, such colors were adopted in fasting
+and mourning.]
+
+[Footnote 23: Because they did not belong to the five correct colors
+(viz. green, yellow, carnation, white, and black), and were affected
+more by females.]
+
+[Footnote 24: Since white was, as it is still, the mourning color.]
+
+[Footnote 25: The act of "grace," before eating.]
+
+
+
+BOOK XI
+
+Comparative Worth of His Disciples
+
+
+"The first to make progress in the Proprieties and in Music," said the
+Master, "are plain countrymen; after them, the men of higher standing.
+If I had to employ any of them, I should stand by the former."
+
+"Of those," said he, "who were about me when I was in the Ch'in and
+Ts'ai States, not one now is left to approach my door."
+
+"As for Hwui," [26] said the Master, "he is not one to help me on: there
+is nothing I say but he is not well satisfied with."
+
+"What a dutiful son was Min Tsz-k'ien!" he exclaimed. "No one finds
+occasion to differ from what his parents and brothers have said of him."
+
+Nan Yung used to repeat three times over the lines in the Odes about the
+white sceptre. Confucius caused his own elder brother's daughter to be
+given in marriage to him.
+
+When Ki K'ang inquired which of the disciples were fond of learning,
+Confucius answered him, "There was one Yen Hwúi who was fond of it; but
+unfortunately his allotted time was short, and he died; and now his like
+is not to be found."
+
+When Yen Yuen died, his father, Yen Lu, begged for the Master's carriage
+in order to get a shell for his coffin. "Ability or no ability," said
+the Master, "every father still speaks of 'my son.' When my own son Li
+died, and the coffin for him had no shell to it, I know I did not go on
+foot to get him one; but that was because I was, though retired, in the
+wake of the ministers, and could not therefore well do so."
+
+On the death of Yen Yuen the Master exclaimed, "Ah me! Heaven is ruining
+me, Heaven is ruining me!"
+
+On the same occasion, his wailing for that disciple becoming excessive,
+those who were about him said, "Sir, this is too much!"--"Too much?"
+said he; "if I am not to do so for him, then--for whom else?"
+
+The disciples then wished for the deceased a grand funeral. The Master
+could not on his part consent to this. They nevertheless gave him one.
+Upon this he remarked, "He used to look upon me as if I were his father.
+I could never, however, look on him as a son. Twas not my mistake, but
+yours, my children."
+
+Tsz-lu propounded a question about ministering to the spirits of the
+departed. The Master replied, "Where there is scarcely the ability to
+minister to living men, how shall there be ability to minister to the
+spirits?" On his venturing to put a question concerning death, he
+answered, "Where there is scarcely any knowledge about life, how shall
+there be any about death?"
+
+The disciple Min was by his side, looking affable and bland; Tsz-lu
+also, looking careless and intrepid; and Yen Yu and Tsz-kung, firm and
+precise. The Master was cheery. "One like Tsz-lu there," said he, "does
+not come to a natural end."
+
+Some persons in Lu were taking measures in regard to the Long Treasury
+House. Min Tsz-k'ien observed, "How if it were repaired on the old
+lines?" The Master upon this remarked, "This fellow is not a talker, but
+when he does speak he is bound to hit the mark!"
+
+"There is Yu's harpsichord," exclaimed the Master--"what is it doing at
+my door?" On seeing, however, some disrespect shown to him by the other
+disciples, he added, "Yu has got as far as the top of the hall; only he
+has not yet entered the house."
+
+Tsz-kung asked which was the worthier of the two--Tsz-chang or Tsz-hiá.
+"The former," answered the Master, "goes beyond the mark; the latter
+falls short of it."
+
+"So then Tsz-chang is the better of the two, is he?" said he.
+
+"To go too far," he replied, "is about the same as to fall short."
+
+The Chief of the Ki family was a wealthier man than the Duke of Chow had
+been, and yet Yen Yu gathered and hoarded for him, increasing his wealth
+more and more.
+
+"He is no follower of mine," said the Master. "It would serve him right,
+my children, to sound the drum, and set upon him."
+
+Characteristics of four disciples:--Tsz-káu was simple-minded; Tsang Si,
+a dullard; Tsz-chang, full of airs; Tsz-lu, rough.
+
+"As to Hwúi," said the Master, "he comes near to perfection, while
+frequently in great want. Tsz-kung does not submit to the appointments
+of Heaven; and yet his goods are increased;--he is often successful in
+his calculations."
+
+Tsz-chang wanted to know some marks of the naturally Good Man.
+
+"He does not walk in others' footprints," said the Master; "yet he does
+not get beyond the hall into the house."
+
+Once the Master said, "Because we allow that a man's words have
+something genuine in them, are they necessarily those of a superior man?
+or words carrying only an outward semblance and show of gravity?"
+
+Tsz-lu put a question about the practice of precepts one has heard. The
+Master's reply was, "In a case where there is a father or elder brother
+still left with you, how should you practise all you hear?"
+
+When, however, the same question was put to him by Yen Yu, his reply
+was, "Yes; do so."
+
+Kung-si Hwa animadverted upon this to the Master. "Tsz-lu asked you,
+sir," said he, "about the practice of what one has learnt, and you said,
+'There may be a father or elder brother still alive'; but when Yen Yu
+asked the same question, you answered, 'Yes, do so.' I am at a loss to
+understand you, and venture to ask what you meant."
+
+The Master replied, "Yen Yu backs out of his duties; therefore I push
+him on. Tsz-lu has forwardness enough for them both; therefore I hold
+him back."
+
+On the occasion of that time of fear in K'wang, Yen Yuen having fallen
+behind, the Master said to him (afterwards), "I took it for granted you
+were a dead man." "How should I dare to die," said he, "while you, sir,
+still lived?"
+
+On Ki Tsz-jen putting to him a question anent Tsz-lu and Yen Yu, as to
+whether they might be called "great ministers," the Master answered, "I
+had expected your question, sir, to be about something extraordinary,
+and lo! it is only about these two. Those whom we call 'great ministers'
+are such as serve their prince conscientiously, and who, when they
+cannot do so, retire. At present, as regards the two you ask about, they
+may be called 'qualified ministers.'"
+
+"Well, are they then," he asked, "such as will follow their leader?"
+
+"They would not follow him who should slay his father and his prince!"
+was the reply.
+
+Through the intervention of Tsz-lu, Tsz-kau was being appointed governor
+of Pi.
+
+"You are spoiling a good man's son," said the Master.
+
+Tsz-lu rejoined, "But he will have the people and their superiors to
+gain experience from, and there will be the altars; what need to read
+books? He can become a student afterwards."
+
+"Here is the reason for my hatred of glib-tongued people," said the
+Master.
+
+On one occasion Tsz-lu, Tsang Sin, Yen Yu, and Kung-si Hwa were sitting
+near him. He said to them, "Though I may be a day older than you, do not
+(for the moment) regard me as such. While you are living this unoccupied
+life you are saying, 'We do not become known.' Now suppose some one got
+to know you, what then?"
+
+Tsz-lu--first to speak--at once answered, "Give me a State of large size
+and armament, hemmed in and hampered by other larger States, the
+population augmented by armies and regiments, causing a dearth in it of
+food of all kinds; give me charge of that State, and in three years'
+time I should make a brave country of it, and let it know its place."
+
+The Master smiled at him. "Yen," said he, "how would it be with you?"
+
+"Give me," said Yen, "a territory of sixty or seventy li square, or of
+fifty or sixty square; put me in charge of that, and in three years I
+should make the people sufficiently prosperous. As regards their
+knowledge of ceremonial or music, I should wait for superior men to
+teach them that."
+
+"And with you, Kung-si, how would it be?"
+
+This disciple's reply was, "I have nothing to say about my capabilities
+for such matters; my wish is to learn. I should like to be a junior
+assistant, in dark robe and cap, at the services of the ancestral
+temple, and at the Grand Receptions of the Princes by the Sovereign."
+
+"And with you, Tsang Sin?"
+
+This disciple was strumming on his harpsichord, but now the twanging
+ceased, he turned from the instrument, rose to his feet, and answered
+thus: "Something different from the choice of these three." "What harm?"
+said the Master; "I want each one of you to tell me what his heart is
+set upon." "Well, then," said he, "give me--in the latter part of
+spring--dressed in full spring-tide attire--in company with five or six
+young fellows of twenty, [27] or six or seven lads under that age, to do
+the ablutions in the I stream, enjoy a breeze in the rain-dance, [28]
+and finish up with songs on the road home."
+
+The Master drew in his breath, sighed, and exclaimed, "Ah, I take with
+you!"
+
+The three other disciples having gone out, leaving Tsang Sin behind, the
+latter said, "What think you of the answers of those three?"--"Well,
+each told me what was uppermost in his mind," said the Master;--"simply
+that."
+
+"Why did you smile at Tsz-lu, sir?"
+
+"I smiled at him because to have the charge of a State requires due
+regard to the Rules of Propriety, and his words betrayed a lack of
+modesty."
+
+"But Yen, then--he had a State in view, had he not?"
+
+"I should like to be shown a territory such as he described which does
+not amount to a State."
+
+"But had not Kung-si also a State in view?"
+
+"What are ancestral temples and Grand Receptions, but for the feudal
+lords to take part in? If Kung-si were to become an unimportant
+assistant at these functions, who could become an important one?"
+
+
+[Footnote 26: The men of virtuous life were Yen Yuen (Hwúi), Min
+Tsz-k'ien, Yen Pihniu, and Chung-kung (Yen Yung); the speakers and
+debaters were Tsai Wo and Tsz-kung; the (capable) government servants
+were Yen Yu and Tsz-lu; the literary students, Tsz-yu and Tsz-hiá.]
+
+[Footnote 27: Lit., capped ones. At twenty they underwent the ceremony
+of capping, and were considered men.]
+
+[Footnote 28: I.e., before the altars, where offerings were placed with
+prayer for rain. A religious dance.]
+
+
+
+BOOK XII
+
+The Master's Answers--Philanthropy--Friendships
+
+
+Yen Yuen was asking about man's proper regard for his fellow-man. The
+Master said to him, "Self-control, and a habit of falling back upon
+propriety, virtually effect it. Let these conditions be fulfilled for
+one day, and every one round will betake himself to the duty. Is it to
+begin in one's self, or think you, indeed! it is to begin in others?"
+
+"I wanted you to be good enough," said Yen Yuen, "to give me a brief
+synopsis of it."
+
+Then said the Master, "Without Propriety use not your eyes; without it
+use not your ears, nor your tongue, nor a limb of your body."
+
+"I may be lacking in diligence," said Yen Yuen, "but with your favor I
+will endeavor to carry out this advice."
+
+Chung-kung asked about man's proper regard for his fellows.
+
+To him the Master replied thus: "When you go forth from your door, be as
+if you were meeting some guest of importance. When you are making use of
+the common people (for State purposes), be as if you were taking part in
+a great religious function. Do not set before others what you do not
+desire yourself. Let there be no resentful feelings against you when you
+are away in the country, and none when at home."
+
+"I may lack diligence," said Chung-kung, "but with your favor I will
+endeavor to carry out this advice."
+
+Sz-ma Niu asked the like question. The answer he received was this: "The
+words of the man who has a proper regard for his fellows are uttered
+with difficulty."
+
+"'His words--uttered with difficulty?'" he echoed, in surprise. "Is that
+what is meant by proper regard for one's fellow-creatures?"
+
+"Where there is difficulty in doing," the Master replied, "will there
+not be some difficulty in utterance?"
+
+The same disciple put a question about the "superior man." "Superior
+men," he replied, "are free from trouble and apprehension."
+
+"'Free from trouble and apprehension!'" said he. "Does that make them
+'superior men'?"
+
+The Master added, "Where there is found, upon introspection, to be no
+chronic disease, how shall there be any trouble? how shall there be any
+apprehension?"
+
+The same disciple, being in trouble, remarked, "I am alone in having no
+brother, while all else have theirs--younger or elder."
+
+Tsz-hiá said to him, "I have heard this: 'Death and life have destined
+times; wealth and honors rest with Heaven. Let the superior man keep
+watch over himself without ceasing, showing deference to others, with
+propriety of manners--and all within the four seas will be his brethren.
+How should he be distressed for lack of brothers!'" [29]
+
+Tsz-chang asked what sort of man might be termed "enlightened."
+
+The Master replied, "That man with whom drenching slander and cutting
+calumny gain no currency may well be called enlightened. Ay, he with
+whom such things make no way may well be called enlightened in the
+extreme."
+
+Tsz-kung put a question relative to government. In reply the Master
+mentioned three essentials:--sufficient food, sufficient armament, and
+the people's confidence.
+
+"But," said the disciple, "if you cannot really have all three, and one
+has to be given up, which would you give up first?"
+
+"The armament," he replied.
+
+"And if you are obliged to give up one of the remaining two, which would
+it be?"
+
+"The food," said he. "Death has been the portion of all men from of old.
+Without the people's trust nothing can stand."
+
+Kih Tsz-shing once said, "Give me the inborn qualities of a gentleman,
+and I want no more. How are such to come from book-learning?"
+
+Tsz-kung exclaimed, "Ah! sir, I regret to hear such words from you. A
+gentleman!--But 'a team of four can ne'er o'er-take the tongue!'
+Literary accomplishments are much the same as inborn qualities, and
+inborn qualities as literary accomplishments. A tiger's or leopard's
+skin without the hair might be a dog's or sheep's when so made bare."
+
+Duke Ngai was consulting Yu Joh. Said he, "It is a year of dearth, and
+there is an insufficiency for Ways and Means--what am I to do?"
+
+"Why not apply the Tithing Statute?" said the minister.
+
+"But two tithings would not be enough for my purposes," said the duke;
+"what would be the good of applying the Statute?"
+
+The minister replied, "So long as the people have enough left for
+themselves, who of them will allow their prince to be without enough?
+But--when the people have not enough, who will allow their prince all
+that he wants?"
+
+Tsz-chang was asking how the standard of virtue was to be raised, and
+how to discern what was illusory or misleading. The Master's answer was,
+"Give a foremost place to honesty and faithfulness, and tread the path
+of righteousness, and you will raise the standard of virtue. As to
+discerning what is illusory, here is an example of an illusion:--Whom
+you love you wish to live; whom you hate you wish to die. To have wished
+the same person to live and also to be dead--there is an illusion for
+you."
+
+Duke King of Ts'i consulted Confucius about government. His answer was,
+"Let a prince be a prince, and ministers be ministers; let fathers be
+fathers, and sons be sons."
+
+"Good!" exclaimed the duke; "truly if a prince fail to be a prince, and
+ministers to be ministers, and if fathers be not fathers, and sons not
+sons, then, even though I may have my allowance of grain, should I ever
+be able to relish it?"
+
+"The man to decide a cause with half a word," exclaimed the Master, "is
+Tsz-lu!"
+
+Tsz-lu never let a night pass between promise and performance.
+
+"In hearing causes, I am like other men," said the Master. "The great
+point is--to prevent litigation."
+
+Tsz-chang having raised some question about government, the Master said
+to him, "In the settlement of its principles be unwearied; in its
+administration--see to that loyally."
+
+"The man of wide research," said he, "who also restrains himself by the
+Rules of Propriety, is not likely to transgress."
+
+Again, "The noble-minded man makes the most of others' good qualities,
+not the worst of their bad ones. Men of small mind do the reverse of
+this."
+
+Ki K'ang was consulting him about the direction of public affairs.
+Confucius answered him, "A director should be himself correct. If you,
+sir, as a leader show correctness, who will dare not to be correct?"
+
+Ki K'ang, being much troubled on account of robbers abroad, consulted
+Confucius on the matter. He received this reply: "If you, sir, were not
+covetous, neither would they steal, even were you to bribe them to do
+so."
+
+Ki K'ang, when consulting Confucius about the government, said, "Suppose
+I were to put to death the disorderly for the better encouragement of
+the orderly--what say you to that?"
+
+"Sir," replied Confucius, "in the administration of government why
+resort to capital punishment? Covet what is good, and the people will be
+good. The virtue of the noble-minded man is as the wind, and that of
+inferior men as grass; the grass must bend, when the wind blows upon
+it."
+
+Tsz-chang asked how otherwise he would describe the learned official who
+might be termed influential.
+
+"What, I wonder, do you mean by one who is influential?" said the
+Master.
+
+"I mean," replied the disciple, "one who is sure to have a reputation
+throughout the country, as well as at home."
+
+"That," said the Master, "is reputation, not influence. The influential
+man, then, if he be one who is genuinely straightforward and loves what
+is just and right, a discriminator of men's words, and an observer of
+their looks, and in honor careful to prefer others to himself--will
+certainly have influence, both throughout the country and at home. The
+man of mere reputation, on the other hand, who speciously affects
+philanthropy, though in his way of procedure he acts contrary to it,
+while yet quite evidently engrossed with that virtue--will certainly
+have reputation, both in the country and at home."
+
+Fan Ch'i, strolling with him over the ground below the place of the
+rain-dance, said to him, "I venture to ask how to raise the standard of
+virtue, how to reform dissolute habits, and how to discern what is
+illusory?"
+
+"Ah! a good question indeed!" he exclaimed. "Well, is not putting duty
+first, and success second, a way of raising the standard of virtue? And
+is not attacking the evil in one's self, and not the evil which is in
+others, a way of reforming dissolute habits? And as to illusions, is not
+one morning's fit of anger, causing a man to forget himself, and even
+involving in the consequences those who are near and dear to him--is not
+that an illusion?"
+
+The same disciple asked him what was meant by "a right regard for one's
+fellow-creatures." He replied, "It is love to man."
+
+Asked by him again what was meant by wisdom, he replied, "It is
+knowledge of man."
+
+Fan Ch'i did not quite grasp his meaning.
+
+The Master went on to say, "Lift up the straight, set aside the crooked,
+so can you make the crooked straight."
+
+Fan Ch'i left him, and meeting with Tsz-hiá he said, "I had an interview
+just now with the Master, and I asked him what wisdom was. In his answer
+he said, 'Lift up the straight, set aside the crooked, and so can you
+make the crooked straight.' What was his meaning?"
+
+"Ah! words rich in meaning, those," said the other. "When Shun was
+emperor, and was selecting his men from among the multitude, he 'lifted
+up' Káu-yáu; and men devoid of right feelings towards their kind went
+far away. And when T'ang was emperor, and chose out his men from the
+crowd, he 'lifted up' I-yin--with the same result."
+
+Tsz-kung was consulting him about a friend. "Speak to him frankly, and
+respectfully," said the Master, "and gently lead him on. If you do not
+succeed, then stop; do not submit yourself to indignity."
+
+The learned Tsang observed, "In the society of books the 'superior man'
+collects his friends; in the society of his friends he is furthering
+good-will among men."
+
+
+[Footnote 29: From Confucius, it is generally thought.]
+
+
+
+BOOK XIII
+
+Answers on the Art of Governing--Consistency
+
+
+Tsz-lu was asking about government. "Lead the way in it," said the
+Master, "and work hard at it."
+
+Requested to say more, he added, "And do not tire of it."
+
+Chung-kung, on being made first minister to the Chief of the Ki family,
+consulted the Master about government, and to him he said, "Let the
+heads of offices be heads. Excuse small faults. Promote men of sagacity
+and talent."
+
+"But," he asked, "how am I to know the sagacious and talented, before
+promoting them?"
+
+"Promote those whom you do know," said the Master.
+
+"As to those of whom you are uncertain, will others omit to notice
+them?"
+
+Tsz-lu said to the Master, "As the prince of Wei, sir, has been waiting
+for you to act for him in his government, what is it your intention to
+take in hand first?"
+
+"One thing of necessity," he answered--"the rectification of terms."
+
+"That!" exclaimed Tsz-lu. "How far away you are, sir! Why such
+rectification?"
+
+"What a rustic you are, Tsz-lu!" rejoined the Master. "A gentleman would
+be a little reserved and reticent in matters which he does not
+understand. If terms be incorrect, language will be incongruous; and if
+language be incongruous, deeds will be imperfect. So, again, when deeds
+are imperfect, propriety and harmony cannot prevail, and when this is
+the case laws relating to crime will fail in their aim; and if these
+last so fail, the people will not know where to set hand or foot. Hence,
+a man of superior mind, certain first of his terms, is fitted to speak;
+and being certain of what he says can proceed upon it. In the language
+of such a person there is nothing heedlessly irregular--and that is the
+sum of the matter."
+
+Fan Ch'i requested that he might learn something of husbandry. "For
+that." said the Master, "I am not equal to an old husbandman." Might he
+then learn something of gardening? he asked. "I am not equal to an old
+gardener." was the reply.
+
+"A man of little mind, that!" said the Master, when Fan Ch'i had gone
+out. "Let a man who is set over the people love propriety, and they will
+not presume to be disrespectful. Let him be a lover of righteousness,
+and they will not presume to be aught but submissive. Let him love
+faithfulness and truth, and they will not presume not to lend him their
+hearty assistance. Ah, if all this only were so, the people from all
+sides would come to such a one, carrying their children on their backs.
+What need to turn his hand to husbandry?
+
+"Though a man," said he, "could hum through the Odes--the three
+hundred--yet should show himself unskilled when given some
+administrative work to do for his country; though he might know much of
+that other lore, yet if, when sent on a mission to any quarter, he could
+answer no question personally and unaided, what after all is he good
+for?
+
+"Let a leader," said he, "show rectitude in his own personal character,
+and even without directions from him things will go well. If he be not
+personally upright, his directions will not be complied with."
+
+Once he made the remark, "The governments of Lu and of Wei are in
+brotherhood."
+
+Of King, a son of the Duke of Wei, he observed that "he managed his
+household matters well. On his coming into possession, he thought, 'What
+a strange conglomeration!'--Coming to possess a little more, it was,
+'Strange, such a result!' And when he became wealthy, 'Strange, such
+elegance!'"
+
+The Master was on a journey to Wei, and Yen Yu was driving him. "What
+multitudes of people!" he exclaimed. Yen Yu asked him, "Seeing they are
+so numerous, what more would you do for them?"
+
+"Enrich them," replied the Master.
+
+"And after enriching them, what more would you do for them?"
+
+"Instruct them."
+
+"Were any one of our princes to employ me," he said, "after a
+twelvemonth I might have made some tolerable progress;"
+
+Again, "How true is that saying, 'Let good men have the management of a
+country for a century, and they would be adequate to cope with
+evil-doers, and thus do away with capital punishments,'"
+
+Again, "Suppose the ruler to possess true kingly qualities, then surely
+after one generation there would be good-will among men."
+
+Again, "Let a ruler but see to his own rectitude, and what trouble will
+he then have in the work before him? If he be unable to rectify himself,
+how is he to rectify others?"
+
+Once when Yen Yu was leaving the Court, the Master accosted him. "Why so
+late?" he asked. "Busy with legislation," Yen replied. "The details of
+it," suggested the Master; "had it been legislation, I should have been
+there to hear it, even though I am not in office."
+
+Duke Ting asked if there were one sentence which, if acted upon, might
+have the effect of making a country prosperous.
+
+Confucius answered, "A sentence could hardly be supposed to do so much
+as that. But there is a proverb people use which says, 'To play the
+prince is hard, to play the minister not easy.' Assuming that it is
+understood that 'to play the prince is hard,' would it not be probable
+that with that one sentence the country should be made to prosper?"
+
+"Is there, then," he asked, "one sentence which, if acted upon, would
+have the effect of ruining a country?"
+
+Confucius again replied, "A sentence could hardly be supposed to do so
+much as that. But there is a proverb men have which says, 'Not gladly
+would I play the prince, unless my words were ne'er withstood.' Assuming
+that the words were good, and that none withstood them, would not that
+also be good? But assuming that they were not good, and yet none
+withstood them, would it not be probable that with that one saying he
+would work his country's ruin?"
+
+When the Duke of Sheh consulted him about government, he replied, "Where
+the near are gratified, the far will follow."
+
+When Tsz-hiá became governor of Kü-fu, and consulted him about
+government, he answered, "Do not wish for speedy results. Do not look at
+trivial advantages. If you wish for speedy results, they will not be
+far-reaching; and if you regard trivial advantages you will not
+successfully deal with important affairs."
+
+The Duke of Sheh in a conversation with Confucius said, "There are
+some straightforward persons in my neighborhood. If a father has stolen
+a sheep, the son will give evidence against him."
+
+"Straightforward people in my neighborhood are different from those,"
+said Confucius. "The father will hold a thing secret on his son's
+behalf, and the son does the same for his father. They are on their way
+to becoming straightforward."
+
+Fan Ch'i was asking him about duty to one's fellow-men. "Be courteous,"
+he replied, "in your private sphere; be serious in any duty you take in
+hand to do; be leal-hearted in your intercourse with others. Even though
+you were to go amongst the wild tribes, it would not be right for you to
+neglect these duties."
+
+In answer to Tsz-kung, who asked, "how he would characterize one who
+could fitly be called 'learned official,'" the Master said, "He may be
+so-called who in his private life is affected with a sense of his own
+unworthiness, and who, when sent on a mission to any quarter of the
+empire, would not disgrace his prince's commands."
+
+"May I presume," said his questioner, "to ask what sort you would put
+next to such?"
+
+"Him who is spoken of by his kinsmen as a dutiful son, and whom the
+folks of his neighborhood call' good brother.'"
+
+"May I still venture to ask whom you would place next in order?"
+
+"Such as are sure to be true to their word, and effective in their
+work--who are given to hammering, as it were, upon one note--of inferior
+calibre indeed, but fit enough, I think, to be ranked next."
+
+"How would you describe those who are at present in the government
+service?"
+
+"Ugh! mere peck and panier men!--not worth taking into the reckoning."
+
+Once he remarked, "If I cannot get _via media_ men to impart instruction
+to, then I must of course take the impetuous and undisciplined! The
+impetuous ones will at least go forward and lay hold on things; and the
+undisciplined have at least something in them which needs to be brought
+out."
+
+"The Southerners," said he, "have the proverb, 'The man who sticks not
+to rule will never make a charm-worker or a medical man,'
+Good!--'Whoever is intermittent in his practise of virtue will live to
+be ashamed of it.' Without prognostication," he added, "that will indeed
+be so."
+
+"The nobler-minded man," he remarked, "will be agreeable even when he
+disagrees; the small-minded man will agree and be disagreeable."
+
+Tsz-kung was consulting him, and asked, "What say you of a person who
+was liked by all in his village?"
+
+"That will scarcely do," he answered.
+
+"What, then, if they all disliked him?"
+
+"That, too," said he, "is scarcely enough. Better if he were liked by
+the good folk in the village, and disliked by the bad."
+
+"The superior man," he once observed, "is easy to serve, but difficult
+to please. Try to please him by the adoption of wrong principles, and
+you will fail. Also, when such a one employs others, he uses them
+according to their capacity. The inferior man is, on the other hand,
+difficult to serve, but easy to please. Try to please him by the
+adoption of wrong principles, and you will succeed. And when he employs
+others he requires them to be fully prepared for everything."
+
+Again, "The superior man can be high without being haughty. The inferior
+man can be haughty if not high."
+
+"The firm, the unflinching, the plain and simple, the slow to speak,"
+said he once, "are approximating towards their duty to their
+fellow-men."
+
+Tsz-lu asked how he would characterize one who might fitly be called an
+educated gentleman. The master replied, "He who can properly be
+so-called will have in him a seriousness of purpose, a habit of
+controlling himself, and an agreeableness of manner: among his friends
+and associates the seriousness and the self-control, and among his
+brethren the agreeableness of manner."
+
+"Let good and able men discipline the people for seven years," said the
+Master, "and after that they may do to go to war."
+
+But, said he, "To lead an undisciplined people to war--that I call
+throwing them away."
+
+
+
+BOOK XIV
+
+Good and Bad Government--Miscellaneous Sayings
+
+
+Yuen Sz asked what might be considered to bring shame on one.
+
+"Pay," said the Master; "pay--ever looking to that, whether the country
+be well or badly governed."
+
+"When imperiousness, boastfulness, resentments, and covetousness cease
+to prevail among the people, may it be considered that mutual good-will
+has been effected?" To this question the Master replied, "A hard thing
+overcome, it may be considered. But as to the mutual good-will--I cannot
+tell."
+
+"Learned officials," said he, "who hanker after a home life, are not
+worthy of being esteemed as such."
+
+Again, "In a country under good government, speak boldly, act boldly.
+When the land is ill-governed, though you act boldly, let your words be
+moderate."
+
+Again, "Men of virtue will needs be men of words--will speak out--but
+men of words are not necessarily men of virtue. They who care for their
+fellow-men will needs be bold, but the bold may not necessarily be such
+as care for their fellow-men."
+
+Nan-kung Kwoh, who was consulting Confucius, observed respecting I, the
+skilful archer, and Ngau, who could propel a boat on dry land, that
+neither of them died a natural death; while Yu and Tsih, who with their
+own hands had labored at husbandry, came to wield imperial sway.
+
+The Master gave him no reply. But when the speaker had gone out he
+exclaimed, "A superior man, that! A man who values virtue, that!"
+
+"There have been noble-minded men," said he, "who yet were wanting in
+philanthropy; but never has there been a small-minded man who had
+philanthropy in him."
+
+He asked, "Can any one refuse to toil for those he loves? Can any one
+refuse to exhort, who is true-hearted?"
+
+Speaking of the preparation of Government Notifications in his day he
+said, "P'i would draw up a rough sketch of what was to be said; the
+Shishuh then looked it carefully through and put it into proper shape;
+Tsz-yu next, who was master of the ceremonial of State intercourse,
+improved and adorned its phrases; and Tsz-ch'an of Tung-li added his
+scholarly embellishments thereto."
+
+To some one who asked his opinion of the last-named, he said, "He was a
+kind-hearted man." Asked what he thought of Tsz-si, he exclaimed, "Alas
+for him! alas for him!"--Asked again about Kwan Chung, his answer was,
+"As to him, he once seized the town of P'in with its three hundred
+families from the Chief of the Pih clan, who, afterwards reduced to
+living upon coarse rice, with all his teeth gone, never uttered a word
+of complaint."
+
+"It is no light thing," said he, "to endure poverty uncomplainingly; and
+a difficult thing to bear wealth without becoming arrogant."
+
+Respecting Mang Kung-ch'oh, he said that, while he was fitted for
+something better than the post of chief officer in the Cháu or Wei
+families, he was not competent to act as minister in small States like
+those of T'ang or Sieh.
+
+Tsz-lu asked how he would describe a perfect man. He replied, "Let a man
+have the sagacity of Tsang Wu-chung, the freedom from covetousness of
+Kung-ch'oh, the boldness of Chwang of P'in, and the attainments in
+polite arts of Yen Yu; and gift him further with the graces taught by
+the 'Books of Rites' and 'Music'--then he may be considered a perfect
+man. But," said he, "what need of such in these days? The man that may
+be regarded as perfect now is the one who, seeing some advantage to
+himself, is mindful of righteousness; who, seeing danger, risks his
+life; and who, if bound by some covenant of long standing, never forgets
+its conditions as life goes on."
+
+Respecting Kung-shuh Wan, the Master inquired of Kung-ming Kiá, saying,
+"Is it true that your master never speaks, never laughs, never takes
+aught from others?"
+
+"Those who told you that of him," said he, "have gone too far. My master
+speaks when there is occasion to do so, and men are not surfeited with
+his speaking. When there is occasion to be merry too, he will laugh, but
+men have never overmuch of his laughing. And whenever it is just and
+right to take things from others, he will take them, but never so as to
+allow men to think him burdensome." "Is that the case with him?" said
+the Master. "Can it be so?"
+
+Respecting Tsang Wu-chung the Master said, "When he sought from Lu the
+appointment of a successor to him, and for this object held on to his
+possession of the fortified city of Fang--if you say he was not then
+using constraint towards his prince, I must refuse to believe it."
+
+Duke Wan of Tsin he characterized as "artful but not upright"; and Duke
+Hwan of Ts'i as "upright but not artful."
+
+Tsz-lu remarked, "When Duke Hwan caused his brother Kiu to be put to
+death, Shau Hwuh committed suicide, but Kwan Chung did not. I should say
+he was not a man who had much good-will in him--eh?"
+
+The Master replied, "When Duke Hwan held a great gathering of the feudal
+lords, dispensing with military equipage, it was owing to Kwan Chung's
+energy that such an event was brought about. Match such good-will as
+that--match it if you can."
+
+Tsz-kung then spoke up. "But was not Kwan Chung wanting in good-will? He
+could not give up his life when Duke Hwan caused his brother to be put
+to death. Besides, he became the duke's counsellor."
+
+"And in acting as his counsellor put him at the head of all the feudal
+lords," said the Master, "and unified and reformed the whole empire; and
+the people, even to this day, reap benefit from what he did. Had it not
+been for him we should have been going about with locks unkempt and
+buttoning our jackets (like barbarians) on the left. Would you suppose
+that he should show the same sort of attachment as exists between a poor
+yokel and his one wife--that he would asphyxiate himself in some sewer,
+leaving no one the wiser?"
+
+Kung-shuh Wan's steward, who became the high officer Sien, went up
+accompanied by Wan to the prince's hall of audience.
+
+When Confucius heard of this he remarked, "He may well be esteemed a
+'Wan,'"
+
+The Master having made some reference to the lawless ways of Duke Ling
+of Wei, Ki K'ang said to him, "If he be like that, how is it he does not
+ruin his position?"
+
+Confucius answered, "The Chung-shuh, Yu, is charged with the
+entertainment of visitors and strangers; the priest T'o has charge of
+the ancestral temple; and Wang-sun Kiá has the control of the army and
+its divisions:--with men such as those, how should he come to ruin?"
+
+He once remarked, "He who is unblushing in his words will with
+difficulty substantiate them."
+
+Ch'in Shing had slain Duke Kien. Hearing of this, Confucius, after
+performing his ablutions, went to Court and announced the news to Duke
+Ngai, saying, "Ch'in Hang has slain his prince. May I request that you
+proceed against him?"
+
+"Inform the Chiefs of the Three Families," said the duke.
+
+Soliloquizing upon this, Confucius said, "Since he uses me to back his
+ministers, [30] I did not dare not to announce the matter to him; and
+now he says, 'Inform the Three Chiefs.'"
+
+He went to the Three Chiefs and informed them, but nothing could be
+done. Whereupon again he said, "Since he uses me to back his ministers,
+I did not dare not to announce the matter."
+
+Tsz-lu was questioning him as to how he should serve his prince.
+"Deceive him not, but reprove him," he answered.
+
+"The minds of superior men," he observed, "trend upwards; those of
+inferior men trend downwards."
+
+Again, "Students of old fixed their eyes upon themselves: now they learn
+with their eyes upon others."
+
+Kü Pih-yuh despatched a man with a message to Confucius. Confucius gave
+him a seat, and among other inquiries he asked, "How is your master
+managing?" "My master," he replied, "has a great wish to be seldom at
+fault, and as yet he cannot manage it."
+
+"What a messenger!" exclaimed he admiringly, when the man went out.
+"What a messenger!"
+
+"When not occupying the office," was a remark of his, "devise not the
+policy."
+
+The Learned Tsang used to say, "The thoughts of the 'superior man' do
+not wander from his own office."
+
+"Superior men," said the Master, "are modest in their words, profuse in
+their deeds."
+
+Again, "There are three attainments of the superior man which are beyond
+me--the being sympathetic without anxiety, wise without scepticism,
+brave without fear."
+
+"Sir," said Tsz-kung, "that is what you say of yourself."
+
+Whenever Tsz-kung drew comparisons from others, the Master would say,
+"Ah, how wise and great you must have become! Now I have no time to do
+that."
+
+Again, "My great concern is, not that men do not know me, but that they
+cannot."
+
+Again, "If a man refrain from making preparations against his being
+imposed upon, and from counting upon others' want of good faith towards
+him, while he is foremost to perceive what is passing--surely that is a
+wise and good man."
+
+Wi-shang Mau accosted Confucius, saying, "Kiu, how comes it that you
+manage to go perching and roosting in this way? Is it not because you
+show yourself so smart a speaker, now?"
+
+"I should not dare do that," said Confucius. "Tis that I am sick of
+men's immovableness and deafness to reason."
+
+"In a well-bred horse," said he, "what one admires is not its speed, but
+its good points."
+
+Some one asked, "What say you of the remark, 'Requite enmity with
+kindness'?"
+
+"How then," he answered, "would you requite kindness? Requite enmity
+with straightforwardness, and kindness with kindness."
+
+"Ah! no one knows me!" he once exclaimed.
+
+"Sir," said Tsz-kung, "how comes it to pass that no one knows you?"
+
+"While I murmur not against Heaven," continued the Master, "nor cavil at
+men; while I stoop to learn and aspire to penetrate into things that are
+high; yet 'tis Heaven alone knows what I am."
+
+Liáu, a kinsman of the duke, having laid a complaint against Tsz-lu
+before Ki K'ang, an officer came to Confucius to inform him of the fact,
+and he added, "My lord is certainly having his mind poisoned by his
+kinsman Liáu, but through my influence perhaps we may yet manage to see
+him exposed in the marketplace or the Court."
+
+"If right principles are to have their course, it is so destined," said
+the Master; "if they are not to have their course, it is so destined.
+What can Liáu do against Destiny?"
+
+"There are worthy men," said the Master, "fleeing from the world; some
+from their district; some from the sight of men's looks; some from the
+language they hear."
+
+"The men who have risen from their posts and withdrawn in this manner
+are seven in number."
+
+Tsz-lu, having lodged overnight in Shih-mun, was accosted by the
+gate-keeper in the morning. "Where from?" he asked. "From Confucius,"
+Tsz-lu responded. "That is the man," said he, "who knows things are not
+up to the mark, and is making some ado about them, is it not?"
+
+When the Master was in Wei, he was once pounding on the musical stone,
+when a man with a basket of straw crossed his threshold, and exclaimed,
+"Ah, there is a heart that feels! Aye, drub the stone!" After which he
+added, "How vulgar! how he hammers away on one note!--and no one knows
+him, and he gives up, and all is over!
+
+  Be it deep, our skirts we'll raise to the waist,
+  --Or shallow, then up to the knee,'"
+
+"What determination!" said the Master. "Yet it was not
+hard to do."
+
+Tsz-chang once said to him, "In the 'Book of the Annals'
+it is stated that while Káu-tsung was in the Mourning Shed he
+spent the three years without speaking. What is meant by
+that?"
+
+"Why must you name Káu-tsung?" said the Master. "It
+was so with all other ancient sovereigns: when one of them
+died, the heads of every department agreed between themselves
+that they should give ear for three years to the Prime Minister."
+
+"When their betters love the Rules, then the folk are easy
+tools," was a saying of the Master.
+
+Tsz-lu having asked what made a "superior man," he answered,
+"Self-culture, with a view to becoming seriously-minded."
+
+"Nothing more than that?" said he.
+
+"Self-culture with a view to the greater satisfaction of
+others," added the Master.
+
+"That, and yet no more?"
+
+"Self-culture with a view to the greater satisfaction of all the
+clans and classes," he again added. "Self-culture for the sake
+of all--a result that, that would almost put Yau and Shun into
+the shade!"
+
+To Yuen Jang, [31] who was sitting waiting for him in a squatting
+(disrespectful) posture, the Master delivered himself as follows:
+"The man who in his youth could show no humility or subordination,
+who in his prime misses his opportunity, and who when old age
+comes upon him will not die--that man is a miscreant." And he
+tapped him on the shin with his staff.
+
+Some one asked about his attendant--a youth from the village
+of Kiueh--whether he was one who improved. He replied, "I note
+that he seats himself in the places reserved for his betters,
+and that when he is walking he keeps abreast with his seniors.
+He is not one of those who care for improvement: he wants to
+be a man all at once."
+
+
+[Footnote 30: Confucius had now retired from office, and this incident
+occurred only two years before his death.]
+
+[Footnote 31: It is a habit with the Chinese, when a number are out
+walking together, for the eldest to go first, the others pairing off
+according to their age. It is a custom much older than the time of
+Confucius.]
+
+
+
+BOOK XV
+
+Practical Wisdom--Reciprocity the Rule of Life
+
+
+Duke Ling of Wei was consulting Confucius about army arrangements. His
+answer was, "Had you asked me about such things as temple requisites, I
+have learnt that business, but I have not yet studied military matters."
+And he followed up this reply by leaving on the following day.
+
+After this, during his residence in the State of Ch'in, his followers,
+owing to a stoppage of food supply, became so weak and ill that not one
+of them could stand. Tsz-lu, with indignation pictured on his
+countenance, exclaimed, "And is a gentleman to suffer starvation?"
+
+"A gentleman," replied the Master, "will endure it unmoved, but a common
+person breaks out into excesses under it."
+
+Addressing Tsz-kung, the Master said, "You regard me as one who studies
+and stores up in his mind a multiplicity of things--do you not?"--"I
+do," he replied; "is it not so?"--"Not at all. I have one idea--one cord
+on which to string all."
+
+To Tsz-lu he remarked, "They who know Virtue are rare."
+
+"If you would know one who without effort ruled well, was not Shun such
+a one? What did he indeed do? He bore himself with reverent dignity and
+undeviatingly 'faced the south,' and that was all."
+
+Tsz-chang was consulting him about making way in life. He answered, "Be
+true and honest in all you say, and seriously earnest in all you do, and
+then, even if your country be one inhabited by barbarians, South or
+North, you will make your way. If you do not show yourself thus in word
+and deed how should you succeed, even in your own district or
+neighborhood?--When you are afoot, let these two counsels be two
+companions preceding you, yourself viewing them from behind; when you
+drive, have them in view as on the yoke of your carriage. Then may you
+make your way."
+
+Tsz-chang wrote them on the two ends of his cincture.
+
+"Straight was the course of the Annalist Yu," said the Master--"aye,
+straight as an arrow flies; were the country well governed or ill
+governed, his was an arrow-like course.
+
+"A man of masterly mind, too, is Kü Pih-yuh! When the land is being
+rightly governed he will serve; when it is under bad government he is
+apt to recoil, and brood."
+
+"Not to speak to a man." said he, "to whom you ought to speak, is to
+lose your man; to speak to one to whom you ought not to speak is to lose
+your words. Those who are wise will not lose their man nor yet their
+words."
+
+Again, "The scholar whose heart is in his work, and who is
+philanthropic, seeks not to gain a livelihood by any means that will do
+harm to his philanthropy. There have been men who have destroyed their
+own lives in the endeavor to bring that virtue in them to perfection."
+
+Tsz-kung asked how to become philanthropic. The Master answered him
+thus: "A workman who wants to do his work well must first sharpen his
+tools. In whatever land you live, serve under some wise and good man
+among those in high office, and make friends with the more humane of its
+men of education."
+
+Yen Yuen consulted him on the management of a country. He answered:--
+
+"Go by the Hiá Calendar. Have the State carriages like those of the Yin
+princes. Wear the Chow cap. For your music let that of Shun be used for
+the posturers. Put away the songs of Ch'ing, and remove far from you men
+of artful speech: the Ch'ing songs are immodest, and artful talkers are
+dangerous."
+
+Other sayings of the Master:--
+
+"They who care not for the morrow will the sooner have their sorrow.
+
+"Ah, 'tis hopeless! I have not yet met with the man who loves Virtue as
+he loves Beauty.
+
+"Was not Tsang Wan like one who surreptitiously came by the post he
+held? He knew the worth of Hwúi of Liu-hiá, and could not stand in his
+presence.
+
+"Be generous yourself, and exact little from others; then you banish
+complaints.
+
+"With one who does not come to me inquiring 'What of this?' and 'What of
+that?' I never can ask 'What of this?' and give him up.
+
+"If a number of students are all day together, and in their conversation
+never approach the subject of righteousness, but are fond merely of
+giving currency to smart little sayings, they are difficult indeed to
+manage.
+
+"When the 'superior man' regards righteousness as the thing material,
+gives operation to it according to the Rules of Propriety, lets it issue
+in humility, and become complete in sincerity--there indeed is your
+superior man!
+
+"The trouble of the superior man will be his own want of ability: it
+will be no trouble to him that others do not know him.
+
+"Such a man thinks it hard to end his days and leave a name to be no
+longer named.
+
+"The superior man is exacting of himself; the common man is exacting of
+others.
+
+"A superior man has self-respect, and does not strive; is sociable, yet
+no party man.
+
+"He does not promote a man because of his words, or pass over the words
+because of the man."
+
+Tsz-kung put to him the question, "Is there one word upon which the
+whole life may proceed?"
+
+The Master replied, "Is not Reciprocity such a word?--what you do not
+yourself desire, do not put before others."
+
+"So far as I have to do with others, whom do I over-censure? whom do I
+over-praise? If there be something in them that looks very praiseworthy,
+that something I put to the test. I would have the men of the present
+day to walk in the straight path whereby those of the Three Dynasties
+have walked.
+
+"I have arrived as it were at the annalist's blank page.--Once he who
+had a horse would lend it to another to mount; now, alas! it is not so.
+
+"Artful speech is the confusion of Virtue. Impatience over little things
+introduces confusion into great schemes.
+
+"What is disliked by the masses needs inquiring into; so also does that
+which they have a preference for.
+
+"A man may give breadth to his principles: it is not principles (in
+themselves) that give breadth to the man.
+
+"Not to retract after committing an error may itself be called error.
+
+"If I have passed the whole day without food and the whole night without
+sleep, occupied with my thoughts, it profits me nothing: I were better
+engaged in learning.
+
+"The superior man deliberates upon how he may walk in truth, not upon
+what he may eat. The farmer may plough, and be on the way to want: the
+student learns, and is on his way to emolument. To live a right life is
+the concern of men of nobler minds: poverty gives them none.
+
+"Whatsoever the intellect may attain to, unless the humanity within is
+powerful enough to keep guard over it, is assuredly lost, even though it
+be gained.
+
+"If there be intellectual attainments, and the humanity within is
+powerful enough to keep guard over them, yet, unless (in a ruler) there
+be dignity in his rule, the people will fail to show him respect.
+
+"Again, given the intellectual attainments, and humanity sufficient to
+keep watch over them, and also dignity in ruling, yet if his movements
+be not in accordance with the Rules of Propriety, he is not yet fully
+qualified.
+
+"The superior man may not be conversant with petty details, and yet may
+have important matters put into his hands. The inferior man may not be
+charged with important matters, yet may be conversant with the petty
+details.
+
+"Good-fellowship is more to men than fire and water. I have seen men
+stepping into fire and into water, and meeting with death thereby; I
+have not yet seen a man die from planting his steps in the path of
+good-fellowship.
+
+"Rely upon good nature. 'Twill not allow precedence even to a teacher.
+
+"The superior man is inflexibly upright, and takes not things upon
+trust.
+
+"In serving your prince, make your service the serious concern, and let
+salary be a secondary matter.
+
+"Where instruction is to be given, there must be no distinction of
+persons.
+
+"Where men's methods are not identical, there can be no planning by one
+on behalf of another.
+
+"In speaking, perspicuity is all that is needed."
+
+When the blind music-master Mien paid him a visit, on his approaching
+the steps the Master called out "Steps," and on his coming to the mat,
+said "Mat." When all in the room were seated, the Master told him
+"So-and-so is here, so-and-so is here."
+
+When the music-master had left, Tsz-chang said to him, "Is that the way
+to speak to the music-master?" "Well," he replied, "it is certainly the
+way to assist him."
+
+
+
+BOOK XVI
+
+Against Intestine Strife--Good and Bad Friendships
+
+
+The Chief of the Ki family was about to make an onslaught upon the
+Chuen-yu domain.
+
+Yen Yu and Tsz-lu in an interview with Confucius told him, "The Ki is
+about to have an affair with Chuen-yu."
+
+"Yen," said Confucius, "does not the fault lie with you? The Chief of
+Chuen-yu in times past was appointed lord of the East Mung (mountain);
+besides, he dwells within the confines of your own State, and is an
+official of the State-worship; how can you think of making an onslaught
+upon him?"
+
+"It is the wish of our Chief," said Yen Yu, "not the wish of either of
+us ministers."
+
+Confucius said, "Yen, there is a sentence of Cháu Jin which runs thus:
+'Having made manifest their powers and taken their place in the official
+list, when they find themselves incompetent they resign; if they cannot
+be firm when danger threatens the government, nor lend support when it
+is reeling, of what use then shall they be as Assistants?'--Besides, you
+are wrong in what you said. When a rhinoceros or tiger breaks out of its
+cage--when a jewel or tortoise-shell ornament is damaged in its
+casket--whose fault is it?"
+
+"But," said Yen Yu, "so far as Chuen-yu is concerned, it is now
+fortified, and it is close to Pi; and if he does not now take it, in
+another generation it will certainly be a trouble to his descendants."
+
+"Yen!" exclaimed Confucius, "it is a painful thing to a superior man to
+have to desist from saying, 'My wish is so-and-so,' and to be obliged to
+make apologies. For my part, I have learnt this--that rulers of States
+and heads of Houses are not greatly concerned about their small
+following, but about the want of equilibrium in it--that they do not
+concern themselves about their becoming poor, but about the best means
+of living quietly and contentedly; for where equilibrium is preserved
+there will be no poverty, where there is harmony their following will
+not be small, and where there is quiet contentment there will be no
+decline nor fall. Now if that be the case, it follows that if men in
+outlying districts are not submissive, then a reform in education and
+morals will bring them to; and when they have been so won, then will you
+render them quiet and contented. At the present time you two are
+Assistants of your Chief; the people in the outlying districts are not
+submissive, and cannot be brought round. Your dominion is divided,
+prostrate, dispersed, cleft in pieces, and you as its guardians are
+powerless. And plans are being made for taking up arms against those who
+dwell within your own State. I am apprehensive that the sorrow of the Ki
+family is not to lie in Chuen-yu, but in those within their own screen."
+
+"When the empire is well-ordered," said Confucius, "it is from the
+emperor that edicts regarding ceremonial, music, and expeditions to
+quell rebellion go forth. When it is being ill governed, such edicts
+emanate from the feudal lords; and when the latter is the case, it will
+be strange if in ten generations there is not a collapse. If they
+emanate merely from the high officials, it will be strange if the
+collapse do not come in five generations. When the State-edicts are in
+the hands of the subsidiary ministers, it will be strange if in three
+generations there is no collapse.
+
+"When the empire is well-ordered, government is not left in the hands of
+high officials.
+
+"When the empire is well-ordered, the common people will cease to
+discuss public matters."
+
+"For five generations," he said, "the revenue has departed from the
+ducal household. Four generations ago the government fell into the hands
+of the high officials. Hence, alas! the straitened means of the
+descendants of the three Hwan families."
+
+"There are," said he, "three kinds of friendships which are profitable,
+and three which are detrimental. To make friends with the upright, with
+the trustworthy, with the experienced, is to gain benefit; to make
+friends with the subtly perverse, with the artfully pliant, with the
+subtle in speech, is detrimental."
+
+Again, "There are three kinds of pleasure which are profitable, and
+three which are detrimental. To take pleasure in going regularly through
+the various branches of Ceremonial and Music, in speaking of others'
+goodness, in having many worthy wise friends, is profitable. To take
+pleasure in wild bold pleasures, in idling carelessly about, in the too
+jovial accompaniments of feasting, is detrimental."
+
+Again, "Three errors there be, into which they who wait upon their
+superior may fall:--(1) to speak before the opportunity comes to them to
+speak, which I call heedless haste; (2) refraining from speaking when
+the opportunity has come, which I call concealment; and (3) speaking,
+regardless of the mood he is in, which I call blindness."
+
+Again, "Three things a superior should guard against:--(1) against the
+lusts of the flesh in his earlier years while the vital powers are not
+fully developed and fixed; (2) against the spirit of combativeness when
+he has come to the age of robust manhood and when the vital powers are
+matured and strong, and (3) against ambitiousness when old age has come
+on and the vital powers have become weak and decayed."
+
+"Three things also such a man greatly reveres:--(1) the ordinances of
+Heaven, (2) great men, (3) words of sages. The inferior man knows not
+the ordinances of Heaven and therefore reveres them not, is unduly
+familiar in the presence of great men, and scoffs at the words of
+sages."
+
+"They whose knowledge comes by birth are of all men the first in
+understanding; they to whom it comes by study are next; men of poor
+intellectual capacity, who yet study, may be added as a yet inferior
+class; and lowest of all are they who are poor in intellect and never
+learn."
+
+"Nine things there are of which the superior man should be mindful:--to
+be clear in vision, quick in hearing, genial in expression, respectful
+in demeanor, true in word, serious in duty, inquiring in doubt, firmly
+self-controlled in anger, just and fair when the way to success opens
+out before him."
+
+"Some have spoken of 'looking upon goodness as upon something beyond
+their reach,' and of 'looking upon evil as like plunging one's hands
+into scalding liquid';--I have seen the men, I have heard the sayings.
+
+"Some, again, have talked of 'living in seclusion to work out their
+designs,' and of 'exercising themselves in righteous living in order to
+render their principles the more effective';--I have heard the sayings,
+I have not seen the men."
+
+"Duke King of Ts'i had his thousand teams of four, yet on the day of his
+death the people had nothing to say of his goodness. Peh-I and Shuh-Ts'i
+starved at the foot of Shau-yang, and the people make mention of them to
+this day.
+
+  'E'en if not wealth thine object be,
+  'Tis all the same, thou'rt changed to me.'
+
+"Is not this apropos in such cases?"
+
+Tsz-k'in asked of Pih-yu, "Have you heard anything else peculiar from
+your father?"
+
+"Not yet," said he. "Once, though, he was standing alone when I was
+hurrying past him over the vestibule, and he said, 'Are you studying the
+Odes?' 'Not yet,' I replied. 'If you do not learn the Odes,' said he,
+'you will not have the wherewithal for conversing,' I turned away and
+studied the Odes. Another day, when he was again standing alone and I
+was hurrying past across the vestibule, he said to me, 'Are you learning
+the Rules of Propriety?' 'Not yet,' I replied. 'If you have not studied
+the Rules, you have nothing to stand upon,' said he. I turned away and
+studied the Rules.--These two things I have heard from him."
+
+Tsz-k'in turned away, and in great glee exclaimed, "I asked one thing,
+and have got three. I have learnt something about the Odes, and about
+the Rules, and moreover I have learnt how the superior man will turn
+away his own son."
+
+The wife of the ruler of a State is called by her husband "My helpmeet."
+She speaks of herself as "Your little handmaiden." The people of that
+State call her "The prince's helpmeet," but addressing persons of
+another State they speak of her as "Our little princess." When persons
+of another State name her they say also "Your prince's helpmeet."
+
+
+
+BOOK XVII
+
+The Master Induced to Take Office--Nature and Habit
+
+
+Yang Ho was desirous of having an interview with Confucius, but on the
+latter's failing to go and see him, he sent a present of a pig to his
+house. Confucius went to return his acknowledgments for it at a time
+when he was not at home. They met, however, on the way.
+
+He said to Confucius, "Come, I want a word with you. Can that man be
+said to have good-will towards his fellow-men who hugs and hides his own
+precious gifts and allows his country to go on in blind error?"
+
+"He cannot," was the reply.
+
+"And can he be said to be wise who, with a liking for taking part in the
+public service, is constantly letting slip his opportunities?"
+
+"He cannot," was the reply again.
+
+"And the days and months are passing; and the years do not wait for us."
+
+"True," said Confucius; "I will take office."
+
+It was a remark of the Master that while "by nature we approximate
+towards each other, by experience we go far asunder."
+
+Again, "Only the supremely wise and the most deeply ignorant do not
+alter."
+
+The Master once, on his arrival at Wu-shing, heard the sound of stringed
+instruments and singing. His face beamed with pleasure, and he said
+laughingly, "To kill a cock--why use an ox-knife?"
+
+Tsz-yu, the governor, replied, "In former days, sir, I heard you say,
+'Let the superior man learn right principles, and he will be loving to
+other men; let the ordinary person learn right principles, and he will
+be easily managed.'"
+
+The Master (turning to his disciples) said, "Sirs, what he says is
+right: what I said just now was only in play."
+
+Having received an invitation from Kung-shan Fuh-jau, who was in revolt
+against the government and was holding to his district of Pi, the Master
+showed an inclination to go.
+
+Tsz-lu was averse to this, and said, "You can never go, that is certain;
+how should you feel you must go to that person?"
+
+"Well," said the Master, "he who has invited me must surely not have
+done so without a sufficient reason! And if it should happen that my
+services were enlisted, I might create for him another East Chow--don't
+you think so?"
+
+Tsz-chang asked Confucius about the virtue of philanthropy. His answer
+was, "It is the being able to put in practice five qualities, in any
+place under the sun."
+
+"May I ask, please, what these are?" said the disciple.
+
+"They are," he said, "dignity, indulgence, faithfulness, earnestness,
+kindness. If you show dignity you will not be mocked; if you are
+indulgent you will win the multitude; if faithful, men will place their
+trust in you; if earnest, you will do something meritorious; and if
+kind, you will be enabled to avail yourself amply of men's services."
+
+Pih Hih sent the Master an invitation, and he showed an inclination to
+go.
+
+Tsz-lu (seeing this) said to him, "In former days, sir, I have heard you
+say, 'A superior man will not enter the society of one who does not that
+which is good in matters concerning himself'; and this man is in revolt,
+with Chung-man in his possession; if you go to him, how will the case
+stand?"
+
+"Yes," said the Master, "those are indeed my words; but is it not said,
+'What is hard may be rubbed without being made thin,' and 'White may be
+stained without being made black'?--I am surely not a gourd! How am I to
+be strung up like that kind of thing--and live without means?"
+
+"Tsz-lu," said the Master, "you have heard of the six words with their
+six obfuscations?"
+
+"No," said he, "not so far."
+
+"Sit down, and I will tell you them. They are these six virtues, cared
+for without care for any study about them:--philanthropy, wisdom,
+faithfulness, straightforwardness, courage, firmness. And the six
+obfuscations resulting from not liking to learn about them are,
+respectively, these:--fatuity, mental dissipation, mischievousness,
+perversity, insubordination, impetuosity."
+
+"My children," said he once, "why does no one of you study the
+Odes?--They are adapted to rouse the mind, to assist observation, to
+make people sociable, to arouse virtuous indignation. They speak of
+duties near and far--the duty of ministering to a parent, the duty of
+serving one's prince; and it is from them that one becomes conversant
+with the names of many birds, and beasts, and plants, and trees."
+
+To his son Pih-yu he said, "Study you the Odes of Chow and the South,
+and those of Shau and the South. The man who studies not these is, I
+should say, somewhat in the position of one who stands facing a wall!"
+
+"'Etiquette demands it.' 'Etiquette demands it,' so people plead," said
+he; "but do not these hankerings after jewels and silks indeed demand
+it? Or it is, 'The study of Music requires it'--'Music requires it'; but
+do not these predilections for bells and drums require it?"
+
+Again, "They who assume an outward appearance of severity, being
+inwardly weak, may be likened to low common men; nay, are they not
+somewhat like thieves that break through walls and steal?"
+
+Again, "The plebeian kind of respect for piety is the very pest of
+virtue."
+
+Again, "Listening on the road, and repeating in the lane--this is
+abandonment of virtue."
+
+"Ah, the low-minded creatures!" he exclaimed. "How is it possible indeed
+to serve one's prince in their company? Before they have got what they
+wanted they are all anxiety to get it, and after they have got it they
+are all anxiety lest they should lose it; and while they are thus full
+of concern lest they should lose it, there is no length to which they
+will not go."
+
+Again, "In olden times people had three moral infirmities; which, it may
+be, are now unknown. Ambitiousness in those olden days showed itself in
+momentary outburst; the ambitiousness of to-day runs riot. Austerity in
+those days had its sharp angles; in these it is irritable and perverse.
+Feebleness of intellect then was at least straightforward; in our day it
+is never aught but deceitful."
+
+Again, "Rarely do we find mutual good feeling where there is fine speech
+and studied mien."
+
+Again, "To me it is abhorrent that purple color should be made to
+detract from that of vermilion. Also that the Odes of Ch'ing should be
+allowed to introduce discord in connection with the music of the Festal
+Songs and Hymns. Also that sharp-whetted tongues should be permitted to
+subvert governments."
+
+Once said he, "Would that I could dispense with speech!"
+
+"Sir," said Tsz-kung, "if you were never to speak, what should your
+pupils have to hand down from you?"
+
+"Does Heaven ever speak?" said the Master. "The four seasons come and
+go, and all creatures live and grow. Does Heaven indeed speak?"
+
+Once Ju Pi desired an interview with Confucius, from which the latter
+excused himself on the score of ill-health; but while the attendant was
+passing out through the doorway with the message he took his lute and
+sang, in such a way as to let him hear him.
+
+Tsai Wo questioned him respecting the three years' mourning, saying that
+one full twelve-month was a long time--that, if gentlemen were for three
+years to cease from observing rules of propriety, propriety must
+certainly suffer, and that if for three years they neglected music,
+music must certainly die out--and that seeing nature has taught us that
+when the old year's grain is finished the new has sprung up for
+us--seeing also that all the changes[32] in procuring fire by friction
+have been gone through in the four seasons--surely a twelve-month might
+suffice.
+
+The Master asked him, "Would it be a satisfaction to you--that returning
+to better food, that putting on of fine clothes?"
+
+"It would," said he.
+
+"Then if you can be satisfied in so doing, do so. But to a gentleman,
+who is in mourning for a parent, the choicest food will not be
+palatable, nor will the listening to music be pleasant, nor will
+comforts of home make him happy in mind. Hence he does not do as you
+suggest. But if you are now happy in your mind, then do so."
+
+Tsai Wo went out. And the Master went on to say, "It is want of human
+feeling in this man. After a child has lived three years it then breaks
+away from the tender nursing of its parents. And this three years'
+mourning is the customary mourning prevalent all over the empire. Can
+this man have enjoyed the three years of loving care from his parents?"
+
+"Ah, it is difficult," said he, "to know what to make of those who are
+all day long cramming themselves with food and are without anything to
+apply their minds to! Are there no dice and chess players? Better,
+perhaps, join in that pursuit than do nothing at all!"
+
+"Does a gentleman," asked Tsz-lu, "make much account of bravery?"
+
+"Righteousness he counts higher," said the Master. "A gentleman who is
+brave without being just may become turbulent; while a common person who
+is brave and not just may end in becoming a highwayman."
+
+Tsz-kung asked, "I suppose a gentleman will have his aversions as well
+as his likings?"
+
+"Yes," replied the Master, "he will dislike those who talk much about
+other people's ill-deeds. He will dislike those who, when occupying
+inferior places, utter defamatory words against their superiors. He will
+dislike those who, though they may be brave, have no regard for
+propriety. And he will dislike those hastily decisive and venturesome
+spirits who are nevertheless so hampered by limited intellect."
+
+"And you, too, Tsz-kung," he continued, "have your aversions, have you
+not?"
+
+"I dislike," said he, "those plagiarists who wish to pass for wise
+persons. I dislike those people who wish their lack of humility to be
+taken for bravery. I dislike also those divulgers of secrets who think
+to be accounted straightforward."
+
+"Of all others," said the Master, "women-servants and men-servants are
+the most difficult people to have the care of. Approach them in a
+familiar manner, and they take liberties; keep them at a distance, and
+they grumble."
+
+Again, "When a man meets with odium at forty, he will do so to the end."
+
+
+[Footnote 32: Different woods were adopted for this purpose at the
+various seasons.]
+
+
+
+BOOK XVIII
+
+Good Men in Seclusion--Duke of Chow to His Son
+
+
+"In the reign of the last king of the Yin dynasty," Confucius I said,
+"there were three men of philanthropic spirit:--the viscount of Wei, who
+withdrew from him; the viscount of Ki, who became his bondsman; and
+Pi-kan, who reproved him and suffered death."
+
+Hwúi of Liu-hiá, who filled the office of Chief Criminal Judge, was
+thrice dismissed. A person remarked to him, "Can you not yet bear to
+withdraw?" He replied, "If I act in a straightforward way in serving
+men, whither in these days should I go, where I should not be thrice
+dismissed? Were I to adopt crooked ways in their service, why need I
+leave the land where my parents dwell?"
+
+Duke King of Ts'i remarked respecting his attitude towards Confucius,
+"If he is to be treated like the Chief of the Ki family, I cannot do it.
+I should treat him as somewhere between the Ki and Mang Chiefs.--I am
+old," he added, "and not competent to avail myself of him."
+
+Confucius, hearing of this, went away.
+
+The Ts'i officials presented to the Court of Lu a number of female
+musicians. Ki Hwan accepted them, and for three days no Court was held.
+
+Confucius went away.
+
+Tsieh-yu, the madman [33] of Ts'u, was once passing Confucius, singing
+as he went along. He sang--
+
+  "Ha, the phoenix! Ha, the phoenix!
+  How is Virtue lying prone!
+  Vain to chide for what is o'er,
+  Plan to meet what's yet in store.
+  Let alone! Let alone!
+  Risky now to serve a throne."
+
+Confucius alighted, wishing to enter into conversation with him; but the
+man hurried along and left him, and he was therefore unable to get a
+word with him.
+
+Ch'ang-tsü and Kieh-nih [34] were working together on some ploughed
+land. Confucius was passing by them, and sent Tsz-lu to ask where the
+ford was.
+
+Ch'ang-tsü said, "Who is the person driving the carriage?"
+
+"Confucius," answered Tsz-lu.
+
+"He of Lu?" he asked.
+
+"The same," said Tsz-lu.
+
+"He knows then where the ford is," said he.
+
+Tsz-lu then put his question to Kieh-nih; and the latter asked, "Who are
+you?"
+
+Tsz-lu gave his name.
+
+"You are a follower of Confucius of Lu, are you not?"
+
+"You are right," he answered.
+
+"Ah, as these waters rise and overflow their bounds," said he, "'tis so
+with all throughout the empire; and who is he that can alter the state
+of things? And you are a follower of a learned man who withdraws from
+his chief; had you not better be a follower of such as have forsaken the
+world?" And he went on with his harrowing, without stopping.
+
+Tsz-lu went and informed his Master of all this. He was deeply touched,
+and said, "One cannot herd on equal terms with beasts and birds: if I am
+not to live among these human folk, then with whom else should I live?
+Only when the empire is well ordered shall I cease to take part in the
+work of reformation."
+
+Tsz-lu was following the Master, but had dropped behind on the way, when
+he encountered an old man with a weed-basket slung on a staff over his
+shoulder. Tsz-lu inquired of him, "Have you seen my Master, sir?" Said
+the old man, "Who is your master?--you who never employ your four limbs
+in laborious work; you who do not know one from another of the five
+sorts of grain!" And he stuck his staff in the ground, and began his
+weeding.
+
+Tsz-lu brought his hands together on his breast and stood still.
+
+The old man kept Tsz-lu and lodged him for the night, killed a fowl and
+prepared some millet, entertained him, and brought his two sons out to
+see him.
+
+On the morrow Tsz-lu went on his way, and told all this to the Master,
+who said, "He is a recluse," and sent Tsz-lu back to see him again. But
+by the time he got there he was gone.
+
+Tsz-lu remarked upon this, "It is not right he should evade official
+duties. If he cannot allow any neglect of the terms on which elders and
+juniors should live together, how is it that he neglects to conform to
+what is proper as between prince and public servant? He wishes for
+himself personally a pure life, yet creates disorder in that more
+important relationship. When a gentleman undertakes public work, he will
+carry out the duties proper to it; and he knows beforehand that right
+principles may not win their way."
+
+Among those who have retired from public life have been Peh-I and
+Shuh-Ts'i, Yu-chung, I-yih, Chu-chang, Hwúi of Liuhia, and Sháu-lien.
+
+"Of these," said the Master, "Peh-I and Shuh-Ts'i may be characterized,
+I should say, as men who never declined from their high resolve nor
+soiled themselves by aught of disgrace.
+
+"Of Hwúi of Liu-hiá and Sháu-lien, if one may say that they did decline
+from high resolve, and that they did bring disgrace upon themselves, yet
+their words were consonant with established principles, and their action
+consonant with men's thoughts and wishes; and this is all that may be
+said of them.
+
+"Of Yu-chung and I-yih, if it be said that when they retired into
+privacy they let loose their tongues, yet in their aim at personal
+purity of life they succeeded, and their defection was also successful
+in its influence.
+
+"My own rule is different from any adopted by these: I will take no
+liberties, I will have no curtailing of my liberty."
+
+The chief music-master went off to Ts'i. Kan, the conductor of the music
+at the second repast, went over to Ts'u. Liáu, conductor at the third
+repast, went over to Ts'ai. And Kiueh, who conducted at the fourth, went
+to Ts'in.
+
+Fang-shuh, the drummer, withdrew into the neighborhood of the Ho. Wu the
+tambourer went to the Han. And Yang the junior music-master, and Siang
+who played on the musical stone, went to the sea-coast.
+
+Anciently the Duke of Chow, addressing his son the Duke of Lu, said, "A
+good man in high place is not indifferent about the members of his own
+family, and does not give occasion to the chief ministers to complain
+that they are not employed; nor without great cause will he set aside
+old friendships; nor does he seek for full equipment for every kind of
+service in any single man."
+
+There were once eight officials during this Chow dynasty, who were four
+pairs of twins, all brothers--the eldest pair Tab and Kwoh, the next Tub
+and Hwuh, the third Yé and Hiá, the youngest Sui and Kwa.
+
+
+[Footnote 33: He only pretended to be mad, in order to escape being
+employed in the public service.]
+
+[Footnote 34: Two worthies who had abandoned public life, owing to the
+state of the times.]
+
+
+
+BOOK XIX
+
+Teachings of Various Chief Disciples
+
+
+"The learned official," said Tsz-chang, "who when he sees danger ahead
+will risk his very life, who when he sees a chance of success is mindful
+of what is just and proper, who in his religious acts is mindful of the
+duty of reverence, and when in mourning thinks of his loss, is indeed a
+fit and proper person for his place."
+
+Again he said, "If a person hold to virtue but never advance in it, and
+if he have faith in right principles and do not build himself up in
+them, how can he be regarded either as having such, or as being without
+them?"
+
+Tsz-hiá's disciples asked Tsz-chang his views about intercourse with
+others. "What says your Master?" he rejoined. "He says," they replied,
+"'Associate with those who are qualified, and repel from you such as are
+not,'" Tsz-chang then said, "That is different from what I have learnt.
+A superior man esteems the worthy and wise, and bears with all. He makes
+much of the good and capable, and pities the incapable. Am I eminently
+worthy and wise?--who is there then among men whom I will not bear with?
+Am I not worthy and wise?--others will be minded to repel me: I have
+nothing to do with repelling them."
+
+Sayings of Tsz-hiá:--
+
+"Even in inferior pursuits there must be something worthy of
+contemplation, but if carried to an extreme there is danger of
+fanaticism; hence the superior man does not engage in them.
+
+"The student who daily recognizes how much he yet lacks, and as the
+months pass forgets not what he has succeeded in learning, may
+undoubtedly be called a lover of learning.
+
+"Wide research and steadfast purpose, eager questioning and close
+reflection--all this tends to humanize a man.
+
+"As workmen spend their time in their workshops for the perfecting of
+their work, so superior men apply their minds to study in order to make
+themselves thoroughly conversant with their subjects.
+
+"When an inferior man does a wrong thing, he is sure to gloss it over.
+
+"The superior man is seen in three different aspects:--look at him from
+a distance, he is imposing in appearance; approach him, he is gentle and
+warm-hearted; hear him speak, he is acute and strict.
+
+"Let such a man have the people's confidence, and he will get much work
+out of them; so long, however, as he does not possess their confidence
+they will regard him as grinding them down.
+
+"When confidence is reposed in him, he may then with impunity administer
+reproof; so long as it is not, he will be regarded as a detractor.
+
+"Where there is no over-stepping of barriers in the practice of the
+higher virtues, there may be freedom to pass in and out in the practice
+of the lower ones."
+
+Tsz-yu had said, "The pupils in the school of Tsz-hiá are good enough at
+such things as sprinkling and scrubbing floors, answering calls and
+replying to questions from superiors, and advancing and retiring to and
+from such; but these things are only offshoots--as to the root of things
+they are nowhere. What is the use of all that?"
+
+When this came to the ears of Tsz-hiá, he said, "Ah! there he is
+mistaken. What does a master, in his methods of teaching, consider first
+in his precepts? And what does he account next, as that about which he
+may be indifferent? It is like as in the study of plants--classification
+by _differentiae_. How may a master play fast and loose in his methods
+of instruction? Would they not indeed be sages, who could take in at
+once the first principles and the final developments of things?"
+
+
+Further observations of Tsz-hiá:--
+
+"In the public service devote what energy and time remain to study.
+After study devote what energy and time remain to the public service.
+
+"As to the duties of mourning, let them cease when the grief is past.
+
+"My friend Tsz-chang, although he has the ability to tackle hard things,
+has not yet the virtue of philanthropy."
+
+The learned Tsang observed, "How loftily Tsz-chang bears himself!
+Difficult indeed along with him to practise philanthropy!"
+
+Again he said, "I have heard this said by the Master, that 'though men
+may not exert themselves to the utmost in other duties, yet surely in
+the duty of mourning for their parents they will do so!'"
+
+Again, "This also I have heard said by the Master: 'The filial piety of
+Mang Chwang in other respects might be equalled, but as manifested in
+his making no changes among his father's ministers, nor in his father's
+mode of government--that aspect of it could not easily be equalled.'"
+
+Yang Fu, having been made senior Criminal Judge by the Chief of the Mang
+clan, consulted with the learned Tsang. The latter advised him as
+follows: "For a long time the Chiefs have failed in their government,
+and the people have become unsettled. When you arrive at the facts of
+their cases, do not rejoice at your success in that, but rather be sorry
+for them, and have pity upon them."
+
+Tsz-kung once observed, "We speak of 'the iniquity of Cháu'--but 'twas
+not so great as this. And so it is that the superior man is averse from
+settling in this sink, into which everything runs that is foul in the
+empire."
+
+Again he said, "Faults in a superior man are like eclipses of the sun or
+moon: when he is guilty of a trespass men all see it; and when he is
+himself again, all look up to him."
+
+Kung-sun Ch'an of Wei inquired of Tsz-kung how Confucius acquired his
+learning.
+
+Tsz-kung replied, "The teachings of Wan and Wu have not yet fallen to
+the ground. They exist in men. Worthy and wise men have the more
+important of these stored up in their minds; and others, who are not
+such, store up the less important of them; and as no one is thus without
+the teachings of Wan and Wu, how should our Master not have learned? And
+moreover what permanent preceptor could he have?"
+
+Shuh-sun Wu-shuh, addressing the high officials at the Court, remarked
+that Tsz-kung was a greater worthy than Confucius.
+
+Tsz-fuh King-pih went and informed Tsz-kung of this remark.
+
+Tsz-kung said, "Take by way of comparison the walls outside our houses.
+My wall is shoulder-high, and you may look over it and see what the
+house and its contents are worth. My Master's wall is tens of feet high,
+and unless you should effect an entrance by the door, you would fail to
+behold the beauty of the ancestral hall and the rich array of all its
+officers. And they who effect an entrance by the door, methinks, are
+few! Was it not, however, just like him--that remark of the Chief?"
+
+Shuh-sun Wu-shuh had been casting a slur on the character of Confucius.
+
+"No use doing that," said Tsz-kung; "he is irreproachable. The wisdom
+and worth of other men are little hills and mounds of earth:
+traversible. He is the sun, or the moon, impossible to reach and pass.
+And what harm, I ask, can a man do to the sun or the moon, by wishing to
+intercept himself from either? It all shows that he knows not how to
+gauge capacity."
+
+Tsz-k'in, addressing Tsz-kung, said, "You depreciate yourself. Confucius
+is surely not a greater worthy than yourself."
+
+Tsz-kung replied, "In the use of words one ought never to be
+incautious; because a gentleman for one single utterance of his is apt
+to be considered a wise man, and for a single utterance may be accounted
+unwise. No more might one think of attaining to the Master's perfections
+than think of going upstairs to Heaven! Were it ever his fortune to be
+at the head of the government of a country, then that which is spoken of
+as 'establishing the country' would be establishment indeed; he would be
+its guide and it would follow him, he would tranquillize it and it would
+render its willing homage: he would give forward impulses to it to which
+it would harmoniously respond. In his life he would be its glory, at his
+death there would be great lamentation. How indeed could such as he be
+equalled?"
+
+
+
+BOOK XX
+
+Extracts from the Book of History
+
+
+The Emperor Yau said to Shun, "Ah, upon you, upon your person, lies the
+Heaven-appointed order of succession! Faithfully hold to it, without any
+deflection; for if within the four seas necessity and want befall the
+people, your own revenue will forever come to an end."
+
+Shun also used the same language in handing down the appointment to Yu.
+
+The Emperor T'ang in his prayer, said, "I, the child Li, presume to
+avail me of an ox of dusky hue, and presume to manifestly announce to
+Thee, O God, the most high and Sovereign Potentate, that to the
+transgressor I dare not grant forgiveness, nor yet keep in abeyance Thy
+ministers. Judgment rests in Thine heart, O God. Should we ourself
+transgress, may the guilt not be visited everywhere upon all. Should the
+people all transgress, be the guilt upon ourself!"
+
+Chow possessed great gifts, by which the able and good were richly
+endowed.
+
+"Although," said King Wu, "he is surrounded by his near relatives, they
+are not to be compared with men of humane spirit. The people are
+suffering wrongs, and the remedy rests with me--the one man."
+
+After Wu had given diligent attention to the various weights and
+measures, examined the laws and regulations, and restored the degraded
+officials, good government everywhere ensued.
+
+He caused ruined States to flourish again, reinstated intercepted heirs,
+and promoted to office men who had gone into retirement; and the hearts
+of the people throughout the empire drew towards him.
+
+Among matters of prime consideration with him were these--food for the
+people, the duty of mourning, and sacrificial offerings to the departed.
+
+He was liberal and large-hearted, and so won all hearts; true, and so
+was trusted by the people; energetic, and thus became a man of great
+achievements; just in his rule, and all were well content.
+
+Tsz-chang in a conversation with Confucius asked, "What say you is
+essential for the proper conduct of government?"
+
+The Master replied, "Let the ruler hold in high estimation the five
+excellences, and eschew the four evils; then may he conduct his
+government properly."
+
+"And what call you the five excellences?" he was asked.
+
+"They are," he said, "Bounty without extravagance; burdening without
+exciting discontent; desire without covetousness; dignity without
+haughtiness; show of majesty without fierceness."
+
+"What mean you," asked Tsz-chang, "by bounty without extravagance?"
+
+"Is it not this," he replied--"to make that which is of benefit to the
+people still more beneficial? When he selects for them such labors as it
+is possible for them to do, and exacts them, who will then complain? So
+when his desire is the virtue of humaneness, and he attains it, how
+shall he then be covetous? And if--whether he have to do with few or
+with many, with small or with great--he do not venture ever to be
+careless, is not this also to have dignity without haughtiness? And
+if--when properly vested in robe and cap, and showing dignity in his
+every look--his appearance be so imposing that the people look up to and
+stand in awe of him, is not this moreover to show majesty without
+fierceness?"
+
+"What, then, do you call the four evils?" said Tsz-chang.
+
+The answer here was, "Omitting to instruct the people and then
+inflicting capital punishment on them--which means cruel tyranny.
+Omitting to give them warning and yet looking for perfection in
+them--which means oppression. Being slow and late in issuing
+requisitions, and exacting strict punctuality in the returns--which
+means robbery. And likewise, in intercourse with men, to expend and to
+receive in a stingy manner--which is to act the part of a mere
+commissioner."
+
+"None can be a superior man," said the Master, "who does not recognize
+the decrees of Heaven.
+
+"None can have stability in him without a knowledge of the proprieties.
+
+"None can know a man without knowing his utterances."
+
+
+
+
+
+THE SAYINGS OF MENICUS
+
+[Translated into English by James Legge_]
+
+
+
+INTRODUCTION
+
+
+A hundred years after the time of Confucius the Chinese nation seemed to
+have fallen back into their original condition of lawlessness and
+oppression. The King's power and authority was laughed to scorn, the
+people were pillaged by the feudal nobility, and famine reigned in many
+districts. The foundations of truth and social order seemed to be
+overthrown. There were teachers of immorality abroad, who published the
+old Epicurean doctrine, "Let us eat and drink, for to-morrow we die."
+This teaching was accompanied by a spirit of cold-blooded egotism which
+extinguished every spark of Confucian altruism. Even the pretended
+disciples of Confucius confused the precepts of the Master, and by
+stripping them of their narrow significance rendered them nugatory. It
+was at this point that Mang-tsze, "Mang the philosopher," arose. He was
+sturdy in bodily frame, vigorous in mind, profound in political sagacity
+and utterly fearless in denouncing the errors of his countrymen. He had
+been brought up among the disciples of Confucius, in whose province he
+was born B.C. 372, but he was much more active and aggressive, less a
+Mystic than a fanatic, in comparison! with his Master. He resolved on
+active measures in stemming the tendency of his day. He did indeed
+surround himself with a school of disciples, but instead of making a
+series of desultory travels, teaching in remote places and along the
+high-road, he went to the heart of the evil. He presented himself like a
+second John the Baptist at the courts of kings and princes, and there
+boldly denounced vice and misrule. It was not difficult for a Chinese
+scholar and teacher to find access to the highest of the land. The
+Chinese believed in the divine right of learning, just as they believed
+in the divine right of kings. Mang employed every weapon of persuasion
+in trying to combat heresy and oppression; alternately ridiculing and
+reproving: now appealing in a burst of moral enthusiasm, and now
+denouncing in terms of cutting sarcasm the abuses which after all he
+failed to check. The last prince whom he successfully confronted was the
+Marquis of Lu, who turned him carelessly away. He accepted this as the
+Divine sentence of his failure, "That I have not found in this marquis,
+a ruler who would hearken to me is an intimation of heaven." Henceforth
+he lived in retirement until his ninety-seventh year; but from his
+apparent failure sprang a practical success. His written teachings are
+amongst the most lively and epigrammatic works of Chinese literature,
+have done much to keep alive amongst his countrymen the spirit of
+Confucianism, and even Western readers may drink wisdom from this spring
+of Oriental lore. The following selections from his sayings well exhibit
+the spirit of his system of philosophy and morality.
+
+ E.W.
+
+
+
+
+THE SAYINGS OF MENCIUS
+
+
+
+BOOK I
+
+KING HWUY OF LËANG
+
+
+Part I
+
+Mencius went to see King Hwuy of Lëang. [1] The king said, "Venerable
+Sir, since you have not counted it far to come here a distance of a
+thousand li, may I presume that you are likewise provided with counsels
+to profit my kingdom?" Mencius replied, "Why must your Majesty used that
+word 'profit'? What I am likewise provided with are counsels to
+benevolence and righteousness; and these are my only topics.
+
+"If your Majesty say, 'What is to be done to profit my kingdom?' the
+great officers will say, 'What is to be done to profit our families?'
+and the inferior officers and the common people will say, 'What is to be
+done to profit our persons?' Superiors and inferiors will try to take
+the profit the one from the other, and the kingdom will be endangered.
+In the kingdom of ten thousand chariots, the murderer of his ruler will
+be the chief of a family of a thousand chariots. In the State of a
+thousand chariots, the murderer of his ruler will be the chief of a
+family of a hundred chariots. To have a thousand in ten thousand, and a
+hundred in a thousand, cannot be regarded as not a large allowance; but
+if righteousness be put last and profit first, they will not be
+satisfied without snatching all.
+
+"There never was a man trained to benevolence who neglected his parents.
+There never was a man trained to righteousness who made his ruler an
+after consideration. Let your Majesty likewise make benevolence and
+righteousness your only themes--Why must you speak of profit?"
+
+When Mencius, another day, was seeing King Hwuy of Lëang, the King went
+and stood with him by a pond, and, looking round on the wild geese and
+deer, large and small, said, "Do wise and good princes also take
+pleasure in these things?" Mencius replied, "Being wise and good, they
+then have pleasure in these things. If they are not wise and good,
+though they have these things, they do not find pleasure." It is said in
+the 'Book of Poetry':--
+
+  'When he planned the commencement of the Marvellous tower,
+  He planned it, and defined it,
+  And the people in crowds undertook the work,
+  And in no time completed it.
+  When he planned the commencement, he said, "Be not in a hurry."
+  But the people came as if they were his children.
+  The king was in the Marvellous park,
+  Where the does were lying down--
+  The does so sleek and fat;
+  With the white birds glistening.
+  The king was by the Marvellous pond;--
+  How full was it of fishes leaping about!'
+
+King Wan used the strength of the people to make his tower and pond, and
+the people rejoiced to do the work, calling the tower 'the Marvellous
+Tower,' and the pond 'the Marvellous Pond,' and being glad that he had
+his deer, his fishes and turtles. The ancients caused their people to
+have pleasure as well as themselves, and therefore they could enjoy it.
+
+"In the Declaration of T'ang it is said, 'O Sun, when wilt thou expire?
+We will die together with thee.' The people wished for Këeh's death,
+though they should die with him. Although he had his tower, his pond,
+birds and animals, how could he have pleasure alone?"
+
+King Hwuy of Lëang said, "Small as my virtue is, in the government of my
+kingdom, I do indeed exert my mind to the utmost. If the year be bad
+inside the Ho, I remove as many of the people as I can to the east of
+it, and convey grain to the country inside. If the year be bad on the
+east of the river, I act on the same plan. On examining the governmental
+methods of the neighboring kingdoms, I do not find there is any ruler
+who exerts his mind as I do. And yet the people of the neighboring kings
+do not decrease, nor do my people increase--how is this?"
+
+Mencius replied, "Your Majesty loves war; allow me to take an
+illustration from war. The soldiers move forward at the sound of the
+drum; and when the edges of their weapons have been crossed, on one
+side, they throw away their buff coats, trail their weapons behind them,
+and run. Some run a hundred paces and then stop; some run fifty paces
+and stop. What would you think if these, because they had run but fifty
+paces, should laugh at those who ran a hundred paces?" The king said,
+"They cannot do so. They only did not run a hundred paces; but they also
+ran." Mencius said, "Since your Majesty knows this you have no ground to
+expect that your people will become more numerous than those of the
+neighboring kingdoms.
+
+"If the seasons of husbandry be not interfered with, the grain will be
+more than can be eaten. If close nets are not allowed to enter the pools
+and ponds, the fish and turtles will be more than can be consumed. If
+the axes and bills enter the hill-forests only at the proper times, the
+wood will be more than can be used. When the grain and fish and turtles
+are more than can be eaten, and there is more wood than can be used,
+this enables the people to nourish their living and do all offices for
+their dead, without any feeling against any. But this condition, in
+which the people nourish their living, and do all offices to their dead
+without having any feeling against any, is the first step in the Royal
+way.
+
+"Let mulberry trees be planted about the homesteads with their five
+acres, and persons of fifty years will be able to wear silk. In keeping
+fowls, pigs, dogs, and swine, let not their time of breeding be
+neglected, and persons of seventy years will be able to eat flesh. Let
+there not be taken away the time that is proper for the cultivation of
+the field allotment of a hundred acres, and the family of several mouths
+will not suffer from hunger. Let careful attention be paid to the
+teaching in the various schools, with repeated inculcation of the filial
+and fraternal duties, and gray-haired men will not be seen upon the
+roads, carrying burdens on their backs or on their heads. It has never
+been that the ruler of a State where these results were seen, persons of
+seventy wearing silk and eating flesh, and the black-haired people
+suffering neither from hunger nor cold, did not attain to the Royal
+dignity.
+
+"Your dogs and swine eat the food of men, and you do not know to store
+up of the abundance. There are people dying from famine on the roads,
+and you do not know to issue your stores for their relief. When men die,
+you say, 'It is not owing to me; it is owing to the year,' In what does
+this differ from stabbing a man and killing him, and then saying, 'It
+was not I; it was the weapon'? Let your Majesty cease to lay the blame
+on the year and instantly the people, all under the sky, will come to
+you."
+
+King Hwuy of Lëang said, "I wish quietly to receive your instructions."
+Mencius replied, "Is there any difference between killing a man with a
+stick and with a sword?" "There is no difference," was the answer.
+
+Mencius continued, "Is there any difference between doing it with a
+sword and with governmental measures?" "There is not," was the answer
+again.
+
+Mencius then said, "In your stalls there are fat beasts; in your stables
+there are fat horses. But your people have the look of hunger, and in
+the fields there are those who have died of famine. This is leading on
+beasts to devour men. Beasts devour one another, and men hate them for
+doing so. When he who is called the parent of the people conducts his
+government so as to be chargeable with leading on beasts to devour men,
+where is that parental relation to the people? Chung-ne said, 'Was he
+not without posterity who first made wooden images to bury with the
+dead?' So he said, because that man made the semblances of men and used
+them for that purpose; what shall be thought of him who causes his
+people to die of hunger?"
+
+King Hwuy of Lëang said, "There was not in the kingdom a stronger State
+than Ts'in, as you, venerable Sir, know. But since it descended to me,
+on the east we were defeated by Ts'e, and then my eldest son perished;
+on the west we lost seven hundred li of territory to Ts'in; and on the
+south we have sustained disgrace at the hands of Ts'oo. I have brought
+shame on my departed predecessors, and wish on their account to wipe it
+away once for all. What course is to be pursued to accomplish this?"
+
+Mencius replied, "With a territory only a hundred li square it has been
+possible to obtain the Royal dignity. If your Majesty will indeed
+dispense a benevolent government to the people, being sparing in the use
+of punishments and fines, and making the taxes and levies of produce
+light, so causing that the fields shall be ploughed deep, and the
+weeding well attended to, and that the able-bodied, during their days of
+leisure, shall cultivate their filial piety, fraternal duty,
+faithfulness, and truth, serving thereby, at home, their fathers and
+elder brothers, and, abroad, their elders and superiors, you will then
+have a people who can be employed with sticks which they have prepared
+to oppose the strong buff-coats and sharp weapons of the troops of Ts'in
+and Ts'oo.
+
+"The rulers of those States rob their people of their time, so that they
+cannot plough and weed their fields in order to support their parents.
+Parents suffer from cold and hunger; elder and younger brothers, wives
+and children, are separated and scattered abroad. Those rulers drive
+their people into pitfalls or into the water; and your Majesty will go
+to punish them. In such a case, who will oppose your Majesty? In
+accordance with this is the saying, 'The benevolent has no enemy!' I beg
+your Majesty not to doubt what I said."
+
+Mencius had an interview with King Sëang[2] of Lëang. When he came out
+he said to some persons, "When I looked at him from a distance, he did
+not appear like a ruler; when I drew near to him, I saw nothing
+venerable about him. Abruptly he asked me, 'How can the kingdom, all
+under the sky, be settled?' I replied, 'It will be settled by being
+united under one sway,'
+
+"'Who can so unite it?' he asked.
+
+"I replied, 'He who has no pleasure in killing men can so unite it.'
+
+"'Who can give it to him?' he asked.
+
+"I replied, 'All under heaven will give it to him. Does your Majesty
+know the way of the growing grain? During the seventh and eighth months,
+when drought prevails, the plants become dry. Then the clouds collect
+densely in the heavens, and send down torrents of rain, so that the grain
+erects itself as if by a shoot. When it does so, who can keep it back?
+Now among those who are shepherds of men throughout the kingdom, there
+is not one who does not find pleasure in killing men. If there were one
+who did not find pleasure in killing men, all the people under the sky
+would be looking towards him with outstretched necks. Such being indeed
+the case, the people would go to him as water flows downwards with a
+rush, which no one can repress."
+
+King Seuen of Ts'e asked, saying, "May I be informed by you of the
+transactions of Hwan of Ts'e and Wan of Ts'in?"
+
+Mencius replied, "There were none of the disciples of Chung-ne who spoke
+about the affairs of Hwan and Wan, and therefore they have not been
+transmitted to these after-ages; your servant has not heard of them. If
+you will have me speak, let it be about the principles of attaining to
+the Royal sway."
+
+The king said, "Of what kind must his virtue be who can attain to the
+Royal sway?" Mencius said, "If he loves and protects the people, it is
+impossible to prevent him from attaining it."
+
+The king said, "Is such an one as poor I competent to love and protect
+the people?" "Yes," was the reply. "From what do you know that I am
+competent to that?" "I have heard," said Mencius, "from Hoo Heih the
+following incident:--'The king,' said he, 'was sitting aloft in the
+hall, when some people appeared leading a bull past below it. The king
+saw it, and asked where the bull was going, and being answered that they
+were going to consecrate a bell with its blood, he said, "Let it go, I
+cannot bear its frightened appearance--as if it were an innocent person
+going to the place of death." They asked in reply whether, if they did
+so, they should omit the consecration of the bell, but the king said,
+"How can that be omitted? Change it for a sheep."' I do not know whether
+this incident occurred."
+
+"It did," said the king, and Mencius replied, "The heart seen in this is
+sufficient to carry you to the Royal sway. The people all supposed that
+your Majesty grudged the animal, but your servant knows surely that it
+was your Majesty's not being able to bear the sight of the creature's
+distress which made you do as you did."
+
+The king said, "You are right; and yet there really was an appearance of
+what the people imagined. But though Ts'e be narrow and small, how
+should I grudge a bull? Indeed it was because I could not bear its
+frightened appearance, as if it were an innocent person going to the
+place of death, that therefore I changed it for a sheep."
+
+Mencius said, "Let not your Majesty deem it strange that the people
+should think you grudged the animal. When you changed a large one for a
+small, how should they know the true reason? If you felt pained by its
+being led without any guilt to the place of death, what was there to
+choose between a bull and a sheep?" The king laughed and said, "What
+really was my mind in the matter? I did not grudge the value of the
+bull, and yet I changed it for a sheep! There was reason in the people's
+saying that I grudged the creature."
+
+Mencius said, "There is no harm in their saying so. It was an artifice
+of benevolence. You saw the bull, and had not seen the sheep. So is the
+superior man affected towards animals, that, having seen them alive, he
+cannot bear to see them die, and, having heard their dying cries, he
+cannot bear to eat their flesh. On this account he keeps away from his
+stalls and kitchen."
+
+The king was pleased and said, "The Ode says,
+
+  'What other men have in their minds,
+  I can measure by reflection,'
+
+This might be spoken of you, my Master. I indeed did the thing, but when
+I turned my thoughts inward and sought for it, I could not discover my
+own mind. When you, Master, spoke those words, the movements of
+compassion began to work in my mind. But how is it that this heart has
+in it what is equal to the attainment of the Royal sway?"
+
+Mencius said, "Suppose a man were to make this statement to your
+Majesty, 'My strength is sufficient to lift three thousand catties, but
+is not sufficient to lift one feather; my eyesight is sharp enough to
+examine the point of an autumn hair, but I do not see a wagon-load of
+fagots,' would your Majesty allow what he said?" "No," was the king's
+remark, and Mencius proceeded, "Now here is kindness sufficient to reach
+to animals, and yet no benefits are extended from it to the people--how
+is this? is an exception to be made here? The truth is, the feather's
+not being lifted is because the strength was not used; the wagon-load of
+firewood's not being seen is because the eyesight was not used; and the
+people's not being loved and protected is because the kindness is not
+used. Therefore your Majesty's not attaining to the Royal sway is
+because you do not do it, and not because you are not able to do it."
+
+The king asked, "How may the difference between him who does not do a
+thing and him who is not able to do it be graphically set forth?"
+Mencius replied, "In such a thing as taking the T'ae mountain under your
+arm, and leaping with it over the North Sea, if you say to people, 'I am
+not able to do it,' that is a real case of not being able. In such a
+matter as breaking off a branch from a tree at the order of a superior,
+if you say to people, 'I am not able to do it,' it is not a case of not
+being able to do it. And so your Majesty's not attaining to the Royal
+sway is not such a case as that of taking the T'ae mountain under your
+arm and leaping over the North Sea with it; but it is a case like that
+of breaking off a branch from a tree.
+
+"Treat with reverence due to age the elders in your own family, so that
+those in the families of others shall be similarly treated; treat with
+the kindness due to youth the young in your own family, so that those in
+the families of others shall be similarly treated--do this and the
+kingdom may be made to go round in your palm. It is said in the 'Book of
+Poetry,'
+
+  'His example acted on his wife,
+  Extended to his brethren,
+  And was felt by all the clans and States;'
+
+Telling us how King Wan simply took this kindly heart, and exercised it
+towards those parties. Therefore the carrying out of the feeling of
+kindness by a ruler will suffice for the love and protection of all
+within the four seas; and if he do not carry it out, he will not be able
+to protect his wife and children. The way in which the ancients came
+greatly to surpass other men was no other than this, that they carried
+out well what they did, so as to affect others. Now your kindness is
+sufficient to reach to animals, and yet no benefits are extended from it
+to the people. How is this? Is an exception to be made here?
+
+"By weighing we know what things are light, and what heavy. By measuring
+we know what things are long, and what short. All things are so dealt
+with, and the mind requires specially to be so. I beg your Majesty to
+measure it.--Your Majesty collects your equipments of war, endangers
+your soldiers and officers and excites the resentment of the various
+princes--do these things cause you pleasure in your mind?"
+
+The king said, "No. How should I derive pleasure from these things? My
+object in them is to seek for what I greatly desire."
+
+Mencius said, "May I hear from you what it is that your Majesty greatly
+desires?" The king laughed, and did not speak. Mencius resumed, "Are you
+led to desire it because you have not enough of rich and sweet food for
+your mouth? or because you have not enough of light and warm clothing
+for your body? or because you have not enough of beautifully colored
+objects to satisfy your eyes? or because there are not voices and sounds
+enough to fill your ears? or because you have not enough of attendants
+and favorites to stand before you and receive your orders? Your
+Majesty's various officers are sufficient to supply you with all these
+things. How can your Majesty have such a desire on account of them?"
+"No," said the king, "my desire is not on account of them." Mencius
+observed, "Then what your Majesty greatly desires can be known. You
+desire to enlarge your territories, to have Ts'in and Ts'oo coming to
+your court, to rule the Middle States, and to attract to you the
+barbarous tribes that surround them. But to do what you do in order to
+seek for what you desire is like climbing a tree to seek for fish."
+
+"Is it so bad as that?" said the king. "I apprehend it is worse," was
+the reply. "If you climb a tree to seek for fish, although you do not
+get the fish, you have no subsequent calamity. But if you do what you do
+in order to seek for what you desire, doing it even with all your heart,
+you will assuredly afterwards meet with calamities." The king said, "May
+I hear what they will be?" Mencius replied, "If the people of Tsow were
+fighting with the people of Ts'oo, which of them does your Majesty think
+would conquer?" "The people of Ts'oo would conquer," was the answer, and
+Mencius pursued, "So then, a small State cannot contend with a great,
+few cannot contend with many, nor can the weak contend with the strong.
+The territory within the seas would embrace nine divisions, each of a
+thousand li square. All Ts'e together is one of them. If with one part
+you try to subdue the other eight, what is the difference between that
+and Tsow's contending with Ts'oo? With the desire which you have, you
+must turn back to the proper course for its attainment.
+
+"Now, if your Majesty will institute a government whose action shall all
+be benevolent, this will cause all the officers in the kingdom to wish
+to stand in your Majesty's court, the farmers all to wish to plough in
+your Majesty's fields, the merchants, both travelling and stationary,
+all to wish to store their goods in your Majesty's market-places,
+travellers and visitors all to wish to travel on your Majesty's roads,
+and all under heaven who feel aggrieved by their rulers to wish to come
+and complain to your Majesty. When they are so bent, who will be able to
+keep them back?"
+
+The king said, "I am stupid and cannot advance to this. But I wish you,
+my Master, to assist my intentions. Teach me clearly, and although I am
+deficient in intelligence and vigor, I should like to try at least to
+institute such a government."
+
+Mencius replied, "They are only men of education, who, without a certain
+livelihood, are able to maintain a fixed heart. As to the people, if
+they have not a certain livelihood, they will be found not to have a
+fixed heart. And if they have not a fixed heart, there is nothing which
+they will not do in the way of self-abandonment, of moral deflection, of
+depravity, and of wild license. When they have thus been involved in
+crime, to follow them up and punish them, is to entrap the people. How
+can such a thing as entrapping the people be done under the rule of a
+benevolent man?"
+
+"Therefore, an intelligent ruler will regulate the livelihood of the
+people, so as to make sure that, above, they shall have sufficient
+wherewith to serve their parents, and below, sufficient wherewith to
+support their wives and children; that in good years they shall always
+be abundantly satisfied, and that in bad years they shall not be in
+danger of perishing. After this he may urge them, and they will proceed
+to what is good, for in this case the people will follow after that with
+readiness.
+
+"But now the livelihood of the people is so regulated, that, above, they
+have not sufficient wherewith to serve their parents, and, below, they
+have not sufficient wherewith to support their wives and children; even
+in good years their lives are always embittered, and in bad years they
+are in danger of perishing. In such circumstances their only object is
+to escape from death, and they are afraid they will not succeed in doing
+so--what leisure have they to cultivate propriety and righteousness?
+
+"If your Majesty wishes to carry out a benevolent government, why not
+turn back to what is the essential step to its attainment?
+
+"Let mulberry trees be planted about the homesteads with their five
+acres, and persons of fifty years will be able to wear silk. In keeping
+fowls, pigs, dogs, and swine, let not their times of breeding be
+neglected, and persons of seventy years will be able to eat flesh. Let
+there not be taken away the time that is proper for the cultivation of
+the field-allotment of a hundred acres, and the family of eight mouths
+will not suffer from hunger. Let careful attention be paid to the
+teaching in the various schools, with repeated inculcation of the filial
+and fraternal duties, and gray-haired men will not be seen upon the
+roads, carrying burdens on their backs or on their heads. It has never
+been that the ruler of a State, where these results were seen, the old
+wearing silk and eating flesh, and the black-haired people suffering
+neither from hunger nor cold, did not attain to the Royal dignity."
+
+[NOTE: _Books II, III, and IV are omitted_]
+
+
+[Footnote 1: The title of this book in Chinese is--"King Hwuy of Lëang;
+in chapters and sentences." Like the Books of the Confucian Analects,
+those of this work are headed by two or three words at or near the
+commencement of them. Each Book is divided into two parts. This
+arrangement was made by Chaou K'e, and to him are due also the divisions
+into chapters, and sentences, or paragraphs, containing, it may be, many
+sentences.]
+
+[Footnote 2: Sëang was the son of King Hwuy. The first year of his reign
+is supposed to be B.C. 317. Sëang's name was Hih. As a posthumous
+epithet, Sëang has various meanings: "Land-enlarger and Virtuous";
+"Successful in Arms." The interview here recorded seems to have taken
+place immediately after Hih's accession, and Mencius, it is said, was so
+disappointed by it that he soon after left the country.]
+
+
+
+
+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.
+
+
+
+
+THE SHI-KING
+
+
+
+_PART I--LESSONS FROM THE STATES_
+
+
+BOOK I
+
+THE ODES OF CHOW AND THE SOUTH
+
+
+~Celebrating the Virtue of King Wan's Bride~
+
+
+  Hark! from the islet in the stream the voice
+  Of the fish-hawks that o'er their nests rejoice!
+  From them our thoughts to that young lady go,
+  Modest and virtuous, loth herself to show.
+  Where could be found to share our prince's state,
+  So fair, so virtuous, and so fit a mate?
+
+  See how the duckweed's stalks, or short or long,
+  Sway left and right, as moves the current strong!
+  So hard it was for him the maid to find!
+  By day, by night, our prince with constant mind
+  Sought for her long, but all his search was vain.
+  Awake, asleep, he ever felt the pain
+  Of longing thought, as when on restless bed,
+  Tossing about, one turns his fevered head.
+
+  Here long, there short, afloat the duckweed lies;
+  But caught at last, we seize the longed-for prize.
+  The maiden modest, virtuous, coy, is found;
+  Strike every lute, and joyous welcome sound.
+  Ours now, the duckweed from the stream we bear,
+  And cook to use with other viands rare.
+  He has the maiden, modest, virtuous, bright;
+  Let bells and drums proclaim our great delight
+
+
+
+~Celebrating the Industry of King Wan's Queen~
+
+  Sweet was the scene. The spreading dolichos
+  Extended far, down to the valley's depths,
+  With leaves luxuriant. The orioles
+  Fluttered around, and on the bushy trees
+  In throngs collected--whence their pleasant notes
+  Resounded far in richest melody.
+
+  The spreading dolichos extended far,
+  Covering the valley's sides, down to its depths,
+  With leaves luxuriant and dense. I cut
+  It down, then boiled, and from the fibres spun
+  Of cloth, both fine and coarse, large store,
+  To wear, unwearied of such simple dress.
+
+  Now back to my old home, my parents dear
+  To see, I go. The matron I have told,
+  Who will announcement make. Meanwhile my clothes,
+  My private clothes I wash, and rinse my robes.
+  Which of them need be rinsed? and which need not?
+  My parents dear to visit, back I go.
+
+
+
+~In Praise of a Bride~
+
+  Graceful and young the peach-tree stands;
+    How rich its flowers, all gleaming bright!
+  This bride to her new home repairs;
+    Chamber and house she'll order right.
+
+  Graceful and young the peach-tree stands;
+    Large crops of fruit it soon will show.
+  This bride to her new home repairs;
+    Chamber and house her sway shall know.
+
+  Graceful and young the peach-tree stands,
+    Its foliage clustering green and full.
+  This bride to her new home repairs;
+    Her household will attest her rule.
+
+
+
+~Celebrating T'ae-Sze's Freedom from Jealousy~
+
+  In the South are the trees whose branches are bent,
+  And droop in such fashion that o'er their extent
+    All the dolichos' creepers fast cling.
+  See our princely lady, from whom we have got
+  Rejoicing that's endless! May her happy lot
+    And her honors repose ever bring!
+
+  In the South are the trees whose branches are bent,
+  And droop in such fashion that o'er their extent
+    All the dolichos' creepers are spread.
+  See our princely lady, from whom we have got
+  Rejoicing that's endless! Of her happy lot
+    And her honors the greatness ne'er fade!
+
+  In the South are the trees whose branches are bent,
+  And droop in such fashion that o'er their extent
+    All the dolichos' creepers entwine.
+  See our princely lady, from whom we have got
+  Rejoicing that's endless! May her happy lot
+    And her honors complete ever shine!
+
+
+
+~The Fruitfulness of the Locust~
+
+  Ye locusts, wingèd tribes,
+    Gather in concord fine;
+  Well your descendants may
+    In numerous bright hosts shine!
+
+  Ye locusts, wingèd tribes,
+    Your wings in flight resound;
+  Well your descendants may
+    In endless lines be found!
+
+  Ye locusts, wingèd tribes,
+    Together cluster strong;
+  Well your descendants may
+    In swarms forever throng!
+
+
+
+~Lamenting the Absence of a Cherished Friend~
+
+  Though small my basket, all my toil
+    Filled it with mouse-ears but in part.
+  I set it on the path, and sighed
+    For the dear master of my heart.
+
+  My steeds, o'er-tasked, their progress stayed,
+    When midway up that rocky height.
+  Give me a cup from that gilt vase--
+    When shall this longing end in sight?
+
+  To mount that lofty ridge I drove,
+    Until my steeds all changed their hue.
+  A cup from that rhinoceros's horn
+    May help my longing to subdue.
+
+  Striving to reach that flat-topped hill,
+    My steeds, worn out, relaxed their strain;
+  My driver also sank oppressed:--
+    I'll never see my lord again!
+
+
+
+~Celebrating the Goodness of the Descendants of King Wan~
+
+  As the feet of the _lin_, which avoid each living thing,
+  So our prince's noble sons no harm to men will bring.
+                   They are the _lin!_
+
+  As the front of the _lin_, never forward thrust in wrath,
+  So our prince's noble grandsons of love tread the path.
+                   They are the _lin!_
+
+  As the horn of the _lin_, flesh-tipped, no wound to give,
+  So our prince's noble kindred kindly with all live.
+                   They are the _lin!_
+
+[NOTE.--The "lin" is the female of "K'e"--a fabulous animal--the
+symbol of all goodness and benevolence; having the body of a
+deer, the tail of an ox, the hoofs of a horse, one horn, the scales of a
+fish, etc. Its feet do not tread on any living thing--not even on live
+grass; it does not butt with its forehead; and the end of its horn is
+covered with flesh--to show that, while able for war, it wills to have
+peace. The "lin" was supposed to appear inaugurating a golden age,
+but the poet finds a better auspice of that in the character of Wan's
+family and kindred.]
+
+
+
+~The Virtuous Manners of the Young Women~
+
+  High and compressed, the Southern trees
+    No shelter from the sun afford.
+  The girls free ramble by the Han,
+    But will not hear enticing word.
+  Like the broad Han are they,
+    Through which one cannot dive;
+  And like the Keang's long stream,
+    Wherewith no raft can strive.
+
+  Many the fagots bound and piled;
+    The thorns I'd hew still more to make.
+  As brides, those girls their new homes seek;
+    Their colts to feed I'd undertake.
+  Like the broad Han are they,
+    Through which one cannot dive;
+  And like the Keang's long stream,
+    Wherewith no raft can strive.
+
+  Many the fagots bound and piled;
+    The Southern-wood I'd cut for more.
+  As brides, those girls their new homes seek;
+    Food for their colts I'd bring large store.
+  Like the broad Han are they,
+    Through which one cannot dive;
+  And like the Keang's long stream,
+    Wherewith no raft can strive.
+
+
+
+~Praise of a Rabbit-Catcher~
+
+  Careful he sets his rabbit-nets all round;
+ _Chang-chang_ his blows upon the pegs resound.
+  Stalwart the man and bold! his bearing all
+  Shows he might be his prince's shield and wall.
+
+  Careful he is his rabbit-nets to place
+  Where many paths of rabbits' feet bear trace.
+  Stalwart the man and bold! 'tis plain to see
+  He to his prince companion good would be.
+
+  Careful he is his rabbit-nets to spread,
+  Where in the forest's depth the trees give shade.
+  Stalwart the man and bold! fit his the part
+  Guide to his prince to be, and faithful heart.
+
+
+
+~The Song of the Plantain-Gatherers~
+
+  We gather and gather the plantains;
+    Come gather them anyhow.
+  Yes, gather and gather the plantains,
+    And here we have got them now.
+
+  We gather and gather the plantains;
+    Now off the ears we must tear.
+  Yes, gather and gather the plantains,
+    And now the seeds are laid bare.
+
+  We gather and gather the plantains,
+    The seeds in our skirts are placed.
+  Yes, gather and gather the plantains.
+    Ho! safe in the girdled waist!
+
+
+
+~The Affection of the Wives on the Joo~
+
+  Along the raised banks of the Joo,
+    To hew slim stem and branch I wrought,
+  My lord away, my husband true,
+    Like hunger-pang my troubled thought!
+
+  Along the raised banks of the Joo,
+    Branch and fresh shoot confessed my art.
+  I've seen my lord, my husband true,
+    And still he folds me in his heart.
+
+  As the toiled bream makes red its tail,
+    Toil you, Sir, for the Royal House;
+  Amidst its blazing fires, nor quail:--
+    Your parents see you pay your vows.
+
+
+
+
+BOOK II
+
+
+
+THE ODES OF SHAOU AND THE SOUTH
+
+
+
+~The Marriage of a Princess~
+
+    In the magpie's nest
+    Dwells the dove at rest.
+  This young bride goes to her future home;
+  To meet her a hundred chariots come.
+
+    Of the magpie's nest
+    Is the dove possessed.
+  This bride goes to her new home to live;
+  And escort a hundred chariots give.
+
+    The nest magpie wove
+    Now filled by the dove.
+  This bride now takes to her home her way;
+  And these numerous cars her state display.
+
+
+
+~The Industry and Reverence of a Prince's Wife~
+
+  Around the pools, the islets o'er,
+    Fast she plucks white Southern-wood,
+  To help the sacrificial store;
+    And for our prince does service good.
+
+  Where streams among the valleys shine,
+    Of Southern-woods she plucks the white;
+  And brings it to the sacred shrine,
+    To aid our prince in solemn rite.
+
+  In head-dress high, most reverent, she
+    The temple seeks at early dawn.
+  The service o'er, the head-dress see
+    To her own chamber slow withdrawn.
+
+
+
+~The Wife of Some Great Officer Bewails His Absence~
+
+  Shrill chirp the insects in the grass;
+    All about the hoppers spring.
+  While I my husband do not see,
+    Sorrow must my bosom wring.
+      O to meet him!
+      O to greet him!
+    Then my heart would rest and sing.
+
+  Ascending high that Southern hill,
+    Turtle ferns I strove to get.
+  While I my husband do not see,
+    Sorrow must my heart beset.
+      O to meet him!
+      O to greet him!
+    Then my heart would cease to fret.
+
+  Ascending high that Southern hill,
+    Spinous ferns I sought to find.
+  While I my husband do not see,
+    Rankles sorrow in my mind.
+      O to meet him!
+      O to greet him!
+    In my heart would peace be shrined.
+
+
+
+~The Diligence of the Young Wife of an Officer~
+
+  She gathers fast the large duckweed,
+    From valley stream that southward flows;
+  And for the pondweed to the pools
+    Left on the plains by floods she goes.
+
+  The plants, when closed her toil, she puts
+    In baskets round and baskets square.
+  Then home she hies to cook her spoil,
+    In pans and tripods ready there.
+
+  In sacred chamber this she sets,
+    Where the light falls down through the wall.
+  'Tis she, our lord's young reverent wife,
+    Who manages this service all.
+
+
+
+~The Love of the People for the Duke of Shaou~
+
+  O fell not that sweet pear-tree!
+    See how its branches spread.
+      Spoil not its shade,
+      For Shaou's chief laid
+    Beneath it his weary head.
+
+  O clip not that sweet pear-tree!
+    Each twig and leaflet spare.
+      'Tis sacred now,
+      Since the lord of Shaou,
+    When weary, rested him there.
+
+  O touch not that sweet pear-tree!
+    Bend not a twig of it now.
+      There long ago,
+      As the stories show,
+    Oft halted the chief of Shaou.
+
+
+
+~The Easy Dignity of the Officers at Some Court~
+
+  Arrayed in skins of lamb or sheep,
+    With five silk braidings all of white,
+  From court they go, to take their meal,
+    All self-possessed, with spirits light.
+
+  How on their skins of lamb or sheep
+    The five seams wrought with white silk show!
+  With easy steps, and self-possessed,
+    From court to take their meal, they go.
+
+  Upon their skins of lamb or sheep
+    Shines the white silk the seams to link.
+  With easy steps and self-possessed,
+    They go from court to eat and drink.
+
+
+
+~Anxiety of a Young Lady to Get Married~
+
+  Ripe, the plums fall from the bough;
+  Only seven-tenths left there now!
+  Ye whose hearts on me are set,
+  Now the time is fortunate!
+
+  Ripe, the plums fall from the bough;
+  Only three-tenths left there now!
+  Ye who wish my love to gain,
+  Will not now apply in vain!
+
+  No more plums upon the bough!
+  All are in my basket now!
+  Ye who me with ardor seek,
+  Need the word but freely speak!
+
+
+
+BOOK III
+
+
+
+THE ODES OF P'EI
+
+
+~An Officer Bewails the Neglect with which He is Treated~
+
+  It floats about, that boat of cypress wood,
+    Now here, now there, as by the current borne.
+  Nor rest nor sleep comes in my troubled mood;
+    I suffer as when painful wound has torn
+    The shrinking body. Thus I dwell forlorn,
+  And aimless muse, my thoughts of sorrow full.
+    I might with wine refresh my spirit worn;
+  I might go forth, and, sauntering try to cool
+  The fever of my heart; but grief holds sullen rule.
+
+  My mind resembles not a mirror plate,
+    Reflecting all the impressions it receives.
+  The good I love, the bad regard with hate;
+    I only cherish whom my heart believes.
+    Colleagues I have, but yet my spirit grieves,
+  That on their honor I cannot depend.
+    I speak, but my complaint no influence leaves
+  Upon their hearts; with mine no feelings blend;
+  With me in anger they, and fierce disdain contend.
+
+  My mind is fixed, and cannot, like a stone,
+    Be turned at will indifferently about;
+  And what I think, to that, and that alone,
+    I utterance give, alike within, without;
+    Nor can like mat be rolled and carried out.
+  With dignity in presence of them all,
+    My conduct marked, my goodness who shall scout?
+  My foes I boldly challenge, great and small,
+  If there be aught in me they can in question call.
+
+  How full of trouble is my anxious heart!
+    With hate the blatant herd of creatures mean
+  Ceaseless pursue. Of their attacks the smart
+    Keeps my mind in distress. Their venomed spleen
+    Aye vents itself; and with insulting mien
+  They vex my soul; and no one on my side
+    A word will speak. Silent, alone, unseen,
+  I think of my sad case; then opening wide
+  My eyes, as if from sleep, I beat my breast, sore-tried.
+
+  Thy disc, O sun, should ever be complete,
+    While thine, O changing moon, doth wax and wane.
+  But now our sun hath waned, weak and effete,
+    And moons are ever full. My heart with pain
+    Is firmly bound, and held in sorrow's chain,
+  As to the body cleaves an unwashed dress.
+    Silent I think of my sad case; in vain
+  I try to find relief from my distress.
+  Would I had wings to fly where ills no longer press!
+
+
+
+~A Wife Deplores the Absence of Her Husband~
+
+
+  Away the startled pheasant flies,
+    With lazy movement of his wings.
+  Borne was my heart's lord from my eyes;--
+    What pain the separation brings!
+
+  The pheasant, though no more in view,
+    His cry, below, above, forth sends.
+  Alas! my princely lord, 'tis you--
+    Your absence, that my bosom rends.
+
+  At sun and moon I sit and gaze,
+    In converse with my troubled heart.
+  Far, far from me my husband stays!
+    When will he come to heal its smart?
+
+  Ye princely men who with him mate,
+    Say, mark ye not his virtuous way.
+  His rule is--covet nought, none hate;--
+    How can his steps from goodness stray?
+
+
+
+~The Plaint of a Rejected Wife~
+
+  The east wind gently blows,
+    With cloudy skies and rain.
+  'Twixt man and wife should ne'er be strife,
+    But harmony obtain.
+  Radish and mustard plants
+    Are used, though some be poor;
+  While my good name is free from blame,
+    Don't thrust me from your door.
+
+  I go along the road,
+    Slow, with reluctant heart.
+  Your escort lame to door but came,
+    There glad from me to part.
+  Sow-thistle, bitter called,
+    As shepherd's purse is sweet;
+  With your new mate you feast elate,
+    As joyous brothers meet.
+
+  Part clear, the stream of King
+    Is foul beside the Wei.
+  You feast elate with your new mate,
+    And take no heed of me.
+  Loose mate, avoid my dam,
+    Nor dare my basket move!
+  Person slighted, life all blighted,
+    What can the future prove?
+
+  The water deep, in boat,
+    Or raft-sustained, I'd go;
+  And where the stream did narrow seem,
+    I dived or breasted through.
+  I labored to increase
+    Our means, or great or small;
+  When 'mong friends near death did appear,
+    On knees to help I'd crawl.
+
+  No cherishing you give,
+    I'm hostile in your eyes.
+  As pedler's wares for which none cares,
+    My virtues you despise.
+
+  When poverty was nigh,
+   I strove our means to spare;
+  You, now rich grown, me scorn to own;
+   To poison me compare.
+
+  The stores for winter piled
+   Are all unprized in spring.
+  So now, elate with your new mate,
+   Myself away you fling.
+  Your cool disdain for me
+   A bitter anguish hath.
+  The early time, our love's sweet prime,
+   In you wakes only wrath.
+
+
+
+~Soldiers of Wei Bewail Separation from Their Families~
+
+  List to the thunder and roll of the drum!
+    See how we spring and brandish the dart!
+  Some raise Ts'aou's walls; some do field work at home;
+    But we to the southward lonely depart.
+
+  Our chief, Sun Tsze-chung, agreement has made,
+    Our forces to join with Ch'in and with Sung.
+  When shall we back from this service be led?
+    Our hearts are all sad, our courage unstrung.
+
+  Here we are halting, and there we delay;
+    Anon we soon lose our high-mettled steeds.
+  The forest's gloom makes our steps go astray;
+    Each thicket of trees our searching misleads.
+
+  For death as for life, at home or abroad,
+    We pledged to our wives our faithfulest word.
+  Their hands clasped in ours, together we vowed,
+    We'd live to old age in sweetest accord.
+
+  This march to the South can end but in ill;
+    Oh! never shall we our wives again meet.
+  The word that we pledged we cannot fulfil;
+    Us home returning they never will greet.
+
+
+
+~An Officer Tells of His Mean Employment~
+
+  With mind indifferent, things I easy take;
+  In every dance I prompt appearance make:--
+  Then, when the sun is at his topmost height,
+  There, in the place that courts the public sight.
+
+  With figure large I in the courtyard dance,
+  And the duke smiles, when he beholds me prance.
+  A tiger's strength I have; the steeds swift bound;
+  The reins as ribbons in my hands are found.
+
+  See how I hold the flute in my left hand;
+  In right the pheasant's plume, waved like a wand;
+  With visage red, where rouge you think to trace,
+  While the duke pleased, sends down the cup of grace!
+
+  Hazel on hills; the _ling_ in meadow damp;--
+  Each has its place, while I'm a slighted scamp.
+  My thoughts go back to th' early days of Chow,
+  And muse upon its chiefs, not equalled now.
+    O noble chiefs, who then the West adorned,
+    Would ye have thus neglected me and scorned?
+
+
+
+~An Officer Sets Forth His Hard Lot~
+
+  My way leads forth by the gate on the north;
+    My heart is full of woe.
+  I hav'n't a cent, begged, stolen, or lent,
+    And friends forget me so.
+     So let it be! 'tis Heaven's decree.
+     What can I say--a poor fellow like me?
+
+  The King has his throne, sans sorrow or moan;
+    On me fall all his cares,
+  And when I come home, resolved not to roam,
+    Each one indignant stares.
+     So let it be! 'tis Heaven's decree.
+     What can I say--a poor fellow like me?
+
+  Each thing of the King, and the fate of the State,
+    On me come more and more.
+  And when, sad and worn, I come back forlorn,
+    They thrust me from the door.
+      So let it be! 'tis Heaven's decree.
+      What can I say--a poor fellow like me?
+
+
+
+~The Complaint of a Neglected Wife~
+
+  When the upper robe is green,
+  With a yellow lining seen,
+  There we have a certain token,
+  Right is wronged and order broken.
+  How can sorrow from my heart
+  In a case like this depart?
+
+  Color green the robe displays;
+  Lower garment yellow's blaze.
+  Thus it is that favorite mean
+  In the place of wife is seen.
+  Vain the conflict with my grief;
+  Memory denies relief.
+
+  Yes, 'twas you the green who dyed,
+  You who fed the favorite's pride.
+  Anger rises in my heart,
+  Pierces it as with a dart.
+  But on ancient rules lean I,
+  Lest to wrong my thoughts should fly.
+
+  Fine or coarse, if thin the dress,
+  Cold winds always cause distress.
+  Hard my lot, my sorrow deep,
+  But my thoughts in check I keep.
+  Ancient story brings to mind
+  Sufferers who were resigned.
+
+
+[NOTE.--Yellow is one of the five "correct" colors of the Chinese, while
+green is one of the "intermediate" colors that are less esteemed. Here
+we have the yellow used merely as a lining to the green, or employed in
+the lower, or less honorable, part of the dress;--an inversion of
+propriety, and intimating how a favorite had usurped the place of the
+rightful wife and thrust her down.]
+
+
+
+~In Praise of a Maiden~
+
+
+  O sweet maiden, so fair and retiring,
+    At the corner I'm waiting for you;
+  And I'm scratching my head, and inquiring
+    What on earth it were best I should do.
+
+  Oh! the maiden, so handsome and coy,
+    For a pledge gave a slim rosy reed.
+  Than the reed is she brighter, my joy;
+    On her loveliness how my thoughts feed!
+
+  In the pastures a _t'e_ blade she sought,
+    And she gave it, so elegant, rare.
+  Oh! the grass does not dwell in my thought,
+    But the donor, more elegant, fair.
+
+
+
+~Discontent~
+
+  As when the north winds keenly blow,
+  And all around fast falls the snow,
+  The source of pain and suffering great,
+  So now it is in Wei's poor state.
+  Let us join hands and haste away,
+    My friends and lovers all.
+  'Tis not a time will brook delay;
+    Things for prompt action call.
+
+  As when the north winds whistle shrill,
+  And drifting snows each hollow fill,
+  The source of pain and suffering great,
+  So now it is in Wei's poor state,
+  Let us join hands, and leave for aye,
+    My friends and lovers all,
+  'Tis not a time will brook delay;
+    Things for prompt action call.
+
+  We look for red, and foxes meet;
+  For black, and crows our vision greet.
+  The creatures, both of omen bad,
+  Well suit the state of Wei so sad.
+
+  Let us join hands and mount our cars,
+    My friends and lovers all.
+  No time remains for wordy jars;
+    Things for prompt action call.
+
+
+
+~Chwang Keang Bemoans Her Husband's Cruelty~
+
+  Fierce is the wind and cold;
+    And such is he.
+  Smiling he looks, and bold
+    Speaks mockingly.
+  Scornful and lewd his words,
+    Haughty his smile.
+  Bound is my heart with cords
+    In sorrow's coil.
+
+  As cloud of dust wind-blown,
+    Just such is he.
+  Ready he seems to own,
+    And come to me.
+  But he comes not nor goes,
+    Stands in his pride.
+  Long, long, with painful throes,
+    Grieved I abide.
+
+  Strong blew the wind; the cloud
+    Hastened away.
+  Soon dark again, the shroud
+    Covers the day.
+  I wake, and sleep no more
+    Visits my eyes.
+  His course I sad deplore,
+    With heavy sighs.
+
+  Cloudy the sky, and dark;
+    The thunders roll.
+  Such outward signs well mark
+    My troubled soul.
+  I wake, and sleep no more
+    Comes to give rest.
+  His course I sad deplore,
+    In anguished breast.
+
+
+
+[NOTE: Selections from Books IV., V., and VI.,
+have been omitted.--EDITOR.]
+
+
+
+BOOK VII
+
+
+
+THE ODES OF CH'ING
+
+
+
+~The People's Admiration for Duke Woo~
+
+  The black robes well your form befit;
+    When they are worn we'll make you new.
+  Now for your court! oh! there we'll sit,
+    And watch how you your duties do.
+      And when we to our homes repair,
+      We'll send to you our richest fare,
+      Such is the love to you we bear!
+
+  Those robes well with your virtue match;
+    When they are worn we'll make you new.
+  Now for your court! There will we watch,
+    Well pleased, how you your duties do.
+      And when we to our homes repair,
+      We'll send to you our richest fare,
+      Such is the love to you we bear!
+
+  Those robes your character beseem;
+    When they are worn we'll make you new.
+  Now for your court! oh! there we deem
+    It pleasure great your form to view.
+      And when we to our homes repair,
+      We'll send to you our richest fare,
+      Such is the love to you we bear!
+
+
+
+~A Wife Consoled by Her Husband's Arrival~
+
+  Cold is the wind, fast falls the rain,
+    The cock aye shrilly crows.
+  But I have seen my lord again;--
+    Now must my heart repose.
+
+  Whistles the wind, patters the rain,
+    The cock's crow far resounds.
+  But I have seen my lord again,
+    And healed are my heart's wounds.
+
+  All's dark amid the wind and rain,
+    Ceaseless the cock's clear voice!
+  But I have seen my lord again;--
+    Should not my heart rejoice?
+
+
+~In Praise of Some Lady~
+
+  There by his side in chariot rideth she,
+  As lovely flower of the hibiscus tree,
+  So fair her face; and when about they wheel,
+  Her girdle gems of _Ken_ themselves reveal.
+  For beauty all the House of Këang have fame;
+  Its eldest daughter--she beseems her name.
+
+  There on the path, close by him, walketh she,
+  Bright as the blossom of hibiscus tree,
+  And fair her face; and when around they flit,
+  Her girdle gems a tinkling sound emit.
+  Among the Keang she has distinguished place,
+  For virtuous fame renowned, and peerless grace.
+
+
+
+~A Man's Praise of His Wife~
+
+  My path forth from the east gate lay,
+  Where cloud-like moved the girls at play.
+  Numerous are they, as clouds so bright,
+  But not on them my heart's thoughts light.
+  Dressed in a thin white silk, with coiffure gray
+  Is she, my wife, my joy in life's low way.
+
+  Forth by the covering wall's high tower,
+  I went, and saw, like rush in flower,
+  Each flaunting girl. Brilliant are they,
+  But not with them my heart's thoughts stay.
+  In thin white silk, with head-dress madder-dyed,
+  Is she, my sole delight, 'foretime my bride.
+
+
+
+~An Entreaty~
+
+  Along the great highway,
+    I hold you by the cuff.
+  O spurn me not, I pray,
+    Nor break old friendship off.
+
+  Along the highway worn,
+    I hold your hand in mine.
+  Do not as vile me scorn;
+    Your love I can't resign.
+
+
+
+  ~A Woman Scorning Her Lover~
+
+  O dear! that artful boy
+    Refuses me a word!
+  But, Sir, I shall enjoy
+    My food, though you're absurd!
+
+  O dear! that artful boy
+    My table will not share!
+  But, Sir, I shall enjoy
+    My rest, though you're not there!
+
+
+
+~A Lady Mourns the Absence of Her Student Lover~
+
+  You student, with the collar blue,
+    Long pines my heart with anxious pain.
+  Although I do not go to you,
+    Why from all word do you refrain?
+
+  O you, with girdle strings of blue,
+    My thoughts to you forever roam!
+  Although I do not go to you,
+    Yet why to me should you not come?
+
+  How reckless you, how light and wild,
+    There by the tower upon the wall!
+  One day, from sight of you exiled,
+    As long as three long months I call.
+
+
+[NOTE: Selections from Books IV., V., and VI., have been
+omitted.--EDITOR.]
+
+
+
+BOOK VIII
+
+
+
+THE ODES OF TS'E
+
+
+
+~A Wife Urging Her Husband to Action~
+
+  His lady to the marquis says,
+     "The cock has crowed; 'tis late.
+  Get up, my lord, and haste to court.
+     'Tis full; for you they wait."
+  She did not hear the cock's shrill sound,
+  Only the blueflies buzzing round.
+
+  Again she wakes him with the words,
+     "The east, my lord, is bright.
+  A crowded court your presence seeks;
+     Get up and hail the light."
+  'Twas not the dawning light which shone,
+  But that which by the moon was thrown.
+
+  He sleeping still, once more she says,
+     "The flies are buzzing loud.
+  To lie and dream here by your side
+     Were pleasant, but the crowd
+  Of officers will soon retire;
+  Draw not on you and me their ire!"
+
+
+
+~The Folly of Useless Effort~
+
+  The weeds will but the ranker grow,
+    If fields too large you seek to till.
+  To try to gain men far away
+    With grief your toiling heart will fill,
+
+  If fields too large you seek to till,
+    The weeds will only rise more strong.
+  To try to gain men far away
+    Will but your heart's distress prolong.
+
+  Things grow the best when to themselves
+    Left, and to nature's vigor rare.
+  How young and tender is the child,
+    With his twin tufts of falling hair!
+  But when you him ere long behold,
+    That child shall cap of manhood wear!
+
+
+
+~The Prince of Loo~
+
+  A grand man is the prince of Loo,
+    With person large and high.
+  Lofty his front and suited to
+    The fine glance of his eye!
+  Swift are his feet. In archery
+    What man with him can vie?
+  With all these goodly qualities,
+    We see him and we sigh!
+
+  Renowned through all the land is he,
+    The nephew of our lord.
+  With clear and lovely eyes, his grace
+    May not be told by word.
+  All day at target practice,
+    He'll never miss the bird.
+  Such is the prince of Loo, and yet
+    With grief for him we're stirred!
+
+  All grace and beauty he displays,
+    High forehead and eyes bright.
+  And dancing choice! His arrows all
+    The target hit aright.
+  Straight through they go, and every one
+    Lights on the self-same spot.
+  Rebellion he could well withstand,
+    And yet we mourn his lot!
+
+
+
+BOOK IX
+
+
+
+THE ODES OF WEI
+
+
+
+~On the Misgovernment of the State~
+
+  A fruit, small as the garden peach,
+    May still be used for food.
+  A State, though poor as ours, might thrive,
+    If but its rule were good.
+  Our rule is bad, our State is sad,
+    With mournful heart I grieve.
+  All can from instrument and voice
+    My mood of mind perceive.
+  Who know me not, with scornful thought,
+    Deem me a scholar proud.
+  "Those men are right," they fiercely say,
+    "What mean your words so loud?"
+  Deep in my heart my sorrows lie,
+    And none the cause may know.
+  How should they know who never try
+    To learn whence comes our woe?
+
+  The garden jujube, although small,
+    May still be used for food.
+  A State, though poor as ours, might thrive,
+    If but its rule were good.
+  Our rule is bad, our State is sad,
+    With mournful heart I grieve.
+  Methinks I'll wander through the land,
+    My misery to relieve.
+  Who know me not, with scornful thought,
+    Deem that wild views I hold.
+  "Those men are right," they fiercely say,
+    "What mean your words so bold?"
+
+  Deep in my heart my sorrows lie,
+  And none the cause may know.
+  How can they know, who never try
+  To learn whence comes our woe?
+
+
+
+~The Mean Husband~
+
+  Thin cloth of dolichos supplies the shoes,
+    In which some have to brave the frost and cold.
+  A bride, when poor, her tender hands must use,
+    Her dress to make, and the sharp needle hold.
+  This man is wealthy, yet he makes his bride
+    Collars and waistbands for his robes provide.
+
+  Conscious of wealth, he moves with easy mien;
+    Politely on the left he takes his place;
+  The ivory pin is at his girdle seen:--
+    His dress and gait show gentlemanly grace.
+  Why do we brand him in our satire here?
+    'Tis this---his niggard soul provokes the sneer.
+
+
+
+~A Young Soldier on Service~
+
+  To the top of that tree-clad hill I go,
+    And towards my father I gaze,
+  Till with my mind's eye his form I espy,
+    And my mind's ear hears how he says:--
+  "Alas for my son on service abroad!
+    He rests not from morning till eve.
+  May he careful be and come back to me!
+    While he is away, how I grieve!"
+
+  To the top of that barren hill I climb,
+    And towards my mother I gaze,
+  Till with my mind's eye her form I espy,
+    And my mind's ear hears how she says:--
+  "Alas for my child on service abroad!
+    He never in sleep shuts an eye.
+  May he careful be, and come back to me!
+    In the wild may his body not lie!"
+
+  Up the lofty ridge I, toiling, ascend,
+    And towards my brother I gaze,
+  Till with my mind's eye his form I espy,
+    And my mind's ear hears how he says:--
+  "Alas! my young brother, serving abroad,
+    All day with his comrades must roam.
+  May he careful be, and come back to me,
+    And die not away from his home."
+
+
+
+BOOK X
+
+
+
+THE ODES OF TANG
+
+
+
+~The King Goes to War~
+
+  The wild geese fly the bushy oaks around,
+  With clamor loud. _Suh-suh_ their wings resound,
+  As for their feet poor resting-place is found.
+  The King's affairs admit of no delay.
+  Our millet still unsown, we haste away.
+  No food is left our parents to supply;
+  When we are gone, on whom can they rely?
+  O azure Heaven, that shinest there afar,
+  When shall our homes receive us from the war?
+
+  The wild geese on the bushy jujube-trees
+  Attempt to settle and are ill at ease;--
+  _Suh-suh_ their wings go flapping in the breeze.
+  The King's affairs admit of no delay;
+  Our millet still unsown, we haste away.
+  How shall our parents their requirements get?
+  How in our absence shall their wants be met?
+  O azure Heaven, that shinest there afar,
+  When shall our homes receive us from the war?
+
+  The bushy mulberry-trees the geese in rows
+  Seek eager and to rest around them close--
+  With rustling loud, as disappointment grows.
+  The King's affairs admit of no delay;
+  To plant our rice and maize we cannot stay.
+  How shall our parents find their wonted food?
+  When we are gone, who will to them be good?
+  O azure Heaven, that shinest there afar,
+  When shall our homes receive us from the war?
+
+
+
+~Lament of a Bereaved Person~
+
+
+  A russet pear-tree rises all alone,
+  But rich the growth of leaves upon it shown!
+  I walk alone, without one brother left,
+  And thus of natural aid am I bereft.
+  Plenty of people there are all around,
+  But none like my own father's sons are found.
+  Ye travellers, who forever hurry by,
+  Why on me turn the unsympathizing eye?
+  No brother lives with whom my cause to plead;--
+  Why not perform for me the helping deed?
+
+  A russet pear-tree rises all alone,
+  But rich with verdant foliage o'ergrown.
+  I walk alone, without one brother's care,
+  To whom I might, amid my straits repair.
+  Plenty of people there are all around,
+  But none like those of my own name are found.
+  Ye travellers, who forever hurry by,
+  Why on me turn the unsympathizing eye?
+  No brother lives with whom my cause to plead;--
+  Why not perform for me the helping deed?
+
+
+
+~The Drawbacks of Poverty~
+
+  On the left of the way, a russet pear-tree
+  Stands there all alone--a fit image of me.
+  There is that princely man! O that he would come,
+  And in my poor dwelling with me be at home!
+  In the core of my heart do I love him, but say,
+  Whence shall I procure him the wants of the day?
+
+  At the bend in the way a russet pear-tree
+  Stands there all alone--a fit image of me.
+  There is that princely man! O that he would come,
+  And rambling with me be himself here at home!
+  In the core of my heart I love him, but say,
+  Whence shall I procure him the wants of the day?
+
+
+
+~A Wife Mourns for Her Husband~
+
+  The dolichos grows and covers the thorn,
+    O'er the waste is the dragon-plant creeping.
+  The man of my heart is away and I mourn--
+    What home have I, lonely and weeping?
+
+  Covering the jujubes the dolichos grows,
+    The graves many dragon-plants cover;
+  But where is the man on whose breast I'd repose?
+    No home have I, having no lover!
+
+  Fair to see was the pillow of horn,
+    And fair the bed-chamber's adorning;
+  But the man of my heart is not here, and I mourn
+    All alone, and wait for the morning.
+
+  While the long days of summer pass over my head,
+    And long winter nights leave their traces,
+  I'm alone! Till a hundred of years shall have fled,
+    And then I shall meet his embraces.
+
+  Through the long winter nights I am burdened with fears,
+    Through the long summer days I am lonely;
+  But when time shall have counted its hundreds of years
+    I then shall be his--and his only!
+
+
+
+BOOK XI
+
+
+
+THE ODES OF TS'IN
+
+
+
+~Celebrating the Opulence of the Lords of Ts'in~
+
+  Our ruler to the hunt proceeds;
+  And black as iron are his steeds
+  That heed the charioteer's command,
+  Who holds the six reins in his hand.
+  His favorites follow to the chase,
+  Rejoicing in his special grace.
+
+  The season's males, alarmed, arise--
+  The season's males, of wondrous size.
+  Driven by the beaters, forth they spring,
+  Soon caught within the hunters' ring.
+  "Drive on their left," the ruler cries;
+  And to its mark his arrow flies.
+
+  The hunting done, northward he goes;
+  And in the park the driver shows
+  The horses' points, and his own skill
+  That rules and guides them at his will.
+  Light cars whose teams small bells display,
+  The long-and short-mouthed dogs convey.
+
+
+~A Complaint~
+
+  He lodged us in a spacious house,
+    And plenteous was our fare.
+  But now at every frugal meal
+    There's not a scrap to spare.
+  Alas! alas that this good man
+  Could not go on as he began!
+
+
+  ~A Wife's Grief Because of Her Husband's Absence~
+
+  The falcon swiftly seeks the north,
+  And forest gloom that sent it forth.
+  Since I no more my husband see,
+  My heart from grief is never free.
+  O how is it, I long to know,
+  That he, my lord, forgets me so?
+
+  Bushy oaks on the mountain grow,
+  And six elms where the ground is low.
+  But I, my husband seen no more,
+  My sad and joyless fate deplore.
+  O how is it, I long to know,
+  That he, my lord, forgets me so?
+
+  The hills the bushy wild plums show,
+  And pear-trees grace the ground below.
+  But, with my husband from me gone,
+  As drunk with grief, I dwell alone.
+  O how is it, I long to know,
+  That he, my lord, forgets me so?
+
+
+~Lament for Three Brothers~
+
+
+  They flit about, the yellow birds,
+    And rest upon the jujubes find.
+  Who buried were in duke Muh's grave,
+    Alive to awful death consigned?
+
+  'Mong brothers three, who met that fate,
+    'Twas sad the first, Yen-seih to see.
+  He stood alone; a hundred men
+    Could show no other such as he.
+  When to the yawning grave he came,
+  Terror unnerved and shook his frame.
+
+  Why thus destroy our noblest men,
+    To thee we cry, O azure Heaven!
+  To save Yen-seih from death, we would
+    A hundred lives have freely given.
+
+  They flit about, the yellow birds,
+    And on the mulberry-trees rest find.
+  Who buried were in duke Muh's grave,
+    Alive to awful death consigned?
+
+  'Mong brothers three, who met that fate,
+    'Twas sad the next, Chung-hang to see.
+  When on him pressed a hundred men,
+    A match for all of them was he.
+  When to the yawning grave he came,
+  Terror unnerved and shook his frame.
+
+  Why thus destroy our noblest men,
+    To thee we cry, O azure Heaven!
+  To save Chung-hang from death, we would
+    A hundred lives have freely given.
+
+  They flit about, the yellow birds,
+    And rest upon the thorn-trees find.
+  Who buried were in duke Muh's grave,
+    Alive to awful death consigned?
+
+  'Mong brothers three, who met that fate,
+    'Twas sad the third, K'ëen-foo, to see.
+  A hundred men in desperate fight
+    Successfully withstand could he.
+  When to the yawning grave he came,
+  Terror unnerved and shook his frame.
+
+  Why thus destroy our noblest men,
+    To thee we cry, O azure Heaven!
+  To save K'ëen-foo from death, we would
+    A hundred lives have freely given.
+
+
+[NOTE.--The incident related in this poem occurred in the year B.C. 620,
+when the duke of Muh died after playing an important part in the affairs
+of Northwest China. Muh required the three officers here celebrated, to
+be buried with him, and according to the "Historical Records" this
+barbarous practice began with duke Ching, Muh's predecessor. In all, 170
+individuals were buried with Muh. The death of the last distinguished
+man of the Ts'in dynasty, the Emperor I, was subsequently celebrated by
+the entombment with him of all the inmates of his harem.]
+
+
+
+~In Praise of a Ruler of Ts'in~
+
+  What trees grow on the Chung-nan hill?
+    The white fir and the plum.
+  In fur of fox, 'neath 'broidered robe,
+    Thither our prince is come.
+  His face glows with vermilion hue.
+  O may he prove a ruler true!
+
+  What find we on the Chung-nan hill?
+    Deep nook and open glade.
+  Our prince shows there the double _Ke_
+    On lower robe displayed.
+  His pendant holds each tinkling gem,
+  Long life be his, and deathless fame!
+
+
+
+~The Generous Nephew~
+
+  I escorted my uncle to Tsin,
+    Till the Wei we crossed on the way.
+      Then I gave as I left
+      For his carriage a gift
+  Four steeds, and each steed was a bay.
+
+  I escorted my uncle to Tsin,
+    And I thought of him much in my heart.
+      Pendent stones, and with them
+     Of fine jasper a gem,
+  I gave, and then saw him depart.
+
+
+
+BOOK XII
+
+
+
+THE ODES OF CH'IN
+
+
+
+~The Contentment of a Poor Recluse~
+
+My only door some pieces of crossed wood,
+  Within it I can rest enjoy.
+I drink the water wimpling from the spring;
+  Nor hunger can my peace destroy.
+
+Purged from ambition's aims I say, "For fish.
+  We need not bream caught in the Ho;
+Nor, to possess the sweets of love, require
+  To Ts'e, to find a Keang, to go.
+
+"The man contented with his lot, a meal
+  Of fish without Ho carp can make;
+Nor needs, to rest in his domestic joy,
+  A Tsze of Sung as wife to take."
+
+
+
+~The Disappointed Lover~
+
+Where grow the willows near the eastern gate,
+  And 'neath their leafy shade we could recline,
+She said at evening she would me await,
+  And brightly now I see the day-star shine!
+
+Here where the willows near the eastern gate
+  Grow, and their dense leaves make a shady gloom,
+She said at evening she would me await.
+  See now the morning star the sky illume!
+
+
+
+~A Love-Song~
+
+The moon comes forth, bright in the sky;
+A lovelier sight to draw my eye
+  Is she, that lady fair.
+She round my heart has fixed love's chain,
+But all my longings are in vain.
+  'Tis hard the grief to bear.
+
+The moon comes forth, a splendid sight;
+More winning far that lady bright,
+  Object of my desire!
+Deep-seated is my anxious grief;
+In vain I seek to find relief;
+  While glows the secret fire.
+
+The rising moon shines mild and fair;
+More bright is she, whose beauty rare
+  My heart with longing fills.
+With eager wish I pine in vain;
+O for relief from constant pain,
+  Which through my bosom thrills!
+
+
+
+~The Lament of a Lover~
+
+There where its shores the marsh surround,
+Rushes and lotus plants abound.
+Their loveliness brings to my mind
+The lovelier one that I would find.
+In vain I try to ease the smart
+Of wounded love that wrings my heart.
+In waking thought and nightly dreams,
+From every pore the water streams.
+
+All round the marsh's shores are seen
+Valerian flowers and rushes green.
+But lovelier is that Beauty rare,
+Handsome and large, and tall and fair,
+I wish and long to call her mine,
+Doomed with the longing still to pine.
+Nor day nor night e'er brings relief;
+My inmost heart is full of grief.
+
+Around the marsh, in rich display,
+Grow rush and lotus flowers, all gay.
+But not with her do they compare,
+So tall and large, majestic, fair.
+Both day and night, I nothing speed;
+Still clings to me the aching need.
+On side, on back, on face, I lie,
+But vain each change of posture.
+
+
+THE ODES OF KWEI
+
+
+~The Wish of an Unhappy Man~
+
+  Where the grounds are wet and low,
+  There the trees of goat-peach grow,
+  With their branches small and smooth,
+  Glossy in their tender youth.
+  Joy it were to me, O tree,
+  Consciousness to want like thee.
+
+  Where the grounds are wet and low,
+  There the trees of goat-peach grow.
+  Soft and fragrant are their flowers,
+  Glossy from the vernal showers.
+  Joy it were to me, O tree,
+  Ties of home to want like thee.
+
+  Where the grounds are wet and low,
+  There the trees of goat-peach grow,
+  What delicious fruits they bear,
+  Glossy, soft, of beauty rare!
+  Joy it were to me, O tree,
+  Household cares to want like thee.
+
+
+
+BOOK XIV
+
+
+
+THE ODES OF TS'AOU
+
+~Against Frivolous Pursuits~
+
+  Like splendid robes appear the wings
+    Of the ephemeral fly;
+  And such the pomp of those great men,
+    Which soon in death shall lie!
+  I grieve! Would they but come to me!
+    To teach them I should try.
+
+  The wings of the ephemeral fly
+    Are robes of colors gay;
+  And such the glory of those men,
+    Soon crumbling to decay!
+  I grieve! Would they but rest with me,
+    They'd learn a better way!
+
+  The ephemeral fly bursts from its hole,
+    With gauzy wings like snow;
+  So quick the rise, so quick the fall,
+    Of those great men we know!
+  I grieve! Would they but lodge with me,
+    Forth they would wiser go.
+
+
+BOOK XV
+
+
+
+THE ODES OF PIN
+
+
+~The Duke of Chow Tells of His Soldiers~
+
+  To the hills of the east we went,
+    And long had we there to remain.
+  When the word of recall was sent,
+    Thick and fast came the drizzling rain.
+  When told our return we should take,
+    Our hearts in the West were and sore;
+  But there did they clothes for us make:--
+    They knew our hard service was o'er.
+  On the mulberry grounds in our sight
+    The large caterpillars were creeping;
+  Lonely and still we passed the night,
+    All under our carriages sleeping.
+
+  To the hills of the East we went,
+    And long had we there to remain.
+  When the word of recall was sent,
+    Thick and fast came the drizzling rain.
+  The heavenly gourds rise to the eye,
+    With their fruit hanging under the eave.
+  In our chambers the sow-bug we spy;
+    Their webs on our doors spiders weave.
+  Our paddocks seem crowded with deer,
+    With the glow-worm's light all about.
+  Such thoughts, while they filled us with fear,
+    We tried, but in vain, to keep out.
+
+  To the hills of the East we went,
+    And long had we there to remain.
+  When the word of recall was sent,
+    Thick and fast came the drizzling rain.
+
+  On ant-hills screamed cranes with delight;
+    In their rooms were our wives sighing sore.
+  Our homes they had swept and made tight:--
+    All at once we arrived at the door.
+  The bitter gourds hanging are seen,
+    From branches of chestnut-trees high.
+  Three years of toil away we had been,
+    Since such a sight greeted the eye.
+
+  To the hills of the East we went,
+    And long had we there to remain.
+  When the word of recall was sent,
+    Thick and fast came the drizzling rain.
+  With its wings now here, and now there,
+    Is the oriole sporting in flight.
+  Those brides to their husbands repair,
+    Their steeds red and bay, flecked with white.
+  Each mother has fitted each sash;
+    Their equipments are full and complete;
+  But fresh unions, whatever their dash,
+    Can ne'er with reunions compete.
+
+
+
+~There is a Proper Way for Doing Everything~
+
+  In hewing an axe-shaft, how must you act?
+    Another axe take, or you'll never succeed.
+  In taking a wife, be sure 'tis a fact,
+    That with no go-between you never can speed.
+
+  In hewing an axe-shaft, hewing a shaft,
+    For a copy you have the axe in your hand.
+
+  In choosing a wife, you follow the craft,
+    And forthwith on the mats the feast-vessels stand.
+
+
+
+PART II.--MINOR ODES TO THE KINGDOM
+
+
+BOOK I
+
+
+
+DECADE OF LUH MING
+
+
+~A Festal Ode~
+
+  With sounds of happiness the deer
+    Browse on the celery of the meads.
+  A nobler feast is furnished here,
+    With guests renowned for noble deeds.
+  The lutes are struck; the organ blows,
+    Till all its tongues in movement heave.
+  Each basket loaded stands, and shows
+    The precious gifts the guests receive.
+  They love me and my mind will teach,
+  How duty's highest aim to reach.
+
+  With sounds of happiness the deer
+    The southern-wood crop in the meads,
+  What noble guests surround me here,
+    Distinguished for their worthy deeds!
+  From them my people learn to fly
+    Whate'er is mean; to chiefs they give
+  A model and a pattern high;--
+    They show the life they ought to live.
+  Then fill their cups with spirits rare,
+  Till each the banquet's joy shall share.
+
+  With sounds of happiness the deer
+    The salsola crop in the fields.
+  What noble guests surround me here!
+    Each lute for them its music yields.
+  Sound, sound the lutes, or great or small.
+    The joy harmonious to prolong;--
+
+  And with my spirits rich crown all
+    The cups to cheer the festive throng.
+  Let each retire with gladdened heart,
+  In his own sphere to play his part.
+
+
+
+~A Festal Ode Complimenting an Officer~
+
+  On dashed my four steeds, without halt, without stay,
+  Though toilsome and winding from Chow was the way.
+  I wished to return--but the monarch's command
+  Forbade that his business be done with slack hand;
+    And my heart was with sadness oppressed.
+
+  On dashed my four steeds; I ne'er slackened the reins.
+  They snorted and panted--all white, with black manes.
+  I wished to return, but our sovereign's command
+  Forbade that his business be done with slack hand;--
+    And I dared not to pause or to rest.
+
+  Unresting the Filial doves speed in their flight,
+  Ascending, then sweeping swift down from the height,
+  Now grouped on the oaks. The king's high command
+  Forbade that his business be done with slack hand;--
+    And my father I left, sore distressed.
+
+  Unresting the Filial doves speed in their flight,
+  Now fanning the air and anon they alight
+  On the medlars thick grouped. But our monarch's command
+  Forbade that his business be done with slack hand;--
+    Of my mother I thought with sad breast.
+
+  My four steeds I harnessed, all white and black-maned,
+  Which straight on their way, fleet and emulous strained.
+  I wished to return; and now venture in song
+  The wish to express, and announce how I long
+    For my mother my care to attest.
+
+
+[NOTE.--Both Maou and Choo agree that this ode was composed in
+honor of the officer who narrates the story in it, although they say it
+was not written by the officer himself, but was put into his mouth, as
+it were, to express the sympathy of his entertainer with him, and the
+appreciation of his devotion to duty.]
+
+
+
+~The Value of Friendship~
+
+  The woodmen's blows responsive ring,
+    As on the trees they fall;
+  And when the birds their sweet notes sing,
+    They to each other call.
+  From the dark valley comes a bird,
+    And seeks the lofty tree.
+  _Ying_ goes its voice, and thus it cries,
+    "Companion, come to me."
+  The bird, although a creature small,
+    Upon its mate depends;
+  And shall we men, who rank o'er all,
+    Not seek to have our friends?
+  All spirits love the friendly man,
+    And hearken to his prayer.
+  What harmony and peace they can
+    Bestow, his lot shall share.
+
+  _Hoo-hoo_ the woodmen all unite
+    To shout, as trees they fell.
+  They do their work with all their might;--
+    What I have done I'll tell.
+  I've strained and made my spirits clear,
+    The fatted lambs I've killed.
+  With friends who my own surname bear,
+    My hall I've largely filled.
+  Some may be absent, casually,
+    And leave a broken line;
+  But better this than absence by
+    An oversight of mine.
+  My court I've sprinkled and swept clean,
+    Viands in order set.
+  Eight dishes loaded stand with grain;
+    There's store of fatted meat.
+  My mother's kith and kin I'm sure
+    I've widely called by name.
+  That some be hindered better is
+    Than ~I~ give cause for blame.
+
+  On the hill-side the trees they fell,
+    All working with good-will
+  I labor too, with equal zeal.
+    And the host's part fulfil.
+  Spirits I've set in order meet,
+    The dishes stand in rows.
+  The guests are here; no vacant seat
+    A brother absent shows.
+  The loss of kindly feeling oft
+    From slightest things shall grow,
+  Where all the fare is dry and spare,
+    Resentments fierce may glow.
+  My store of spirits is well strained,
+    If short prove the supply,
+  My messengers I straightway send,
+    And what is needed buy.
+  I beat the drums, and in the dance
+    Lead joyously the train.
+  Oh! good it is, when falls the chance
+    The sparkling cup to drain.
+
+
+
+~The Response to a Festal Ode~
+
+  Heaven shields and sets thee fast.
+  It round thee fair has cast
+    Thy virtue pure.
+  Thus richest joy is thine;--
+  Increase of corn and wine,
+  And every gift divine,
+    Abundant, sure.
+
+  Heaven shields and sets thee fast.
+  From it thou goodness hast;
+    Right are thy ways.
+  Its choicest gifts 'twill pour,
+  That last for evermore,
+  Nor time exhaust the store
+    Through endless days.
+
+  Heaven shields and sets thee fast,
+  Makes thine endeavor last
+    And prosper well.
+  Like hills and mountains high,
+  Whose masses touch the sky;
+  Like streams aye surging by;
+    Thine increase swell!
+
+  With rite and auspice fair,
+  Thine offerings thou dost bear,
+    And son-like give,
+  The season's round from spring,
+  To olden duke and king,
+  Whose words to thee we bring:--
+    "Forever live,"
+
+  The spirits of thy dead
+  Pour blessings on thy head,
+    Unnumbered sweet.
+  Thy subjects, simple, good,
+  Enjoy their drink and food.
+  Our tribes of every blood
+    Follow thy feet.
+
+  Like moons that wax in light;
+  Or suns that scale the height;
+    Or ageless hill;
+  Nor change, nor autumn know;
+  As pine and cypress grow;
+  The sons that from thee flow
+    Be lasting still!
+
+
+
+~An Ode of Congratulation~
+
+  The russet pear-tree stands there all alone;
+  How bright the growth of fruit upon it shown!
+  The King's affairs no stinting hands require,
+  And days prolonged still mock our fond desire.
+  But time has brought the tenth month of the year;
+  My woman's heart is torn with wound severe.
+  Surely my warrior lord might now appear!
+
+  The russet pear-tree stands there all alone;
+  How dense the leafy shade all o'er it thrown!
+  The King's affairs require no slackening hand,
+  And our sad hearts their feelings can't command.
+  The plants and trees in beauty shine; 'tis spring.
+  From off my heart its gloom I fain would fling.
+  This season well my warrior home may bring!
+
+  I climbed that northern hill, and medlars sought;
+  The spring nigh o'er, to ripeness they were brought.
+  "The King's affairs cannot be slackly done";--
+  'Tis thus our parents mourn their absent son.
+  But now his sandal car must broken be;
+  I seem his powerful steeds worn out to see.
+  Relief has gone! He can't be far from me!
+
+  Alas! they can't have marched; they don't arrive!
+  More hard it grows with my distress to strive.
+  The time is passed, and still he is not here!
+  My sorrows multiply; great is my fear.
+  But lo! by reeds and shell I have divined,
+  That he is near, they both assure my mind;--
+  Soon at my side my warrior I shall find!
+
+
+
+~An Ode on the Return of the Troops~
+
+  Forth from the city in our cars we drove,
+    Until we halted at the pasture ground.
+  The general came, and there with ardor strove
+    A note of zeal throughout the host to sound.
+    "Direct from court I come, by orders bound
+  The march to hasten";--it was thus he spake.
+    Then with the carriage-officers around,
+  He strictly charged them quick despatch to make:--
+  "Urgent the King's affairs, forthwith the field we take."
+
+  While there we stopped, the second corps appeared,
+    And 'twixt Us and the city took its place.
+  The guiding standard was on high upreared,
+    Where twining snakes the tortoises embrace,
+    While oxtails, crest-like, did the staff's top grace.
+  We watched the sheet unfolding grandly wave;
+    Each flag around showed falcons on its face.
+
+  With anxious care looked on our leader brave;
+  Watchful the carriage-officers appeared and grave.
+
+  Nan Chung, our chief, had heard the royal call
+    To go where inroad by Heen-yuns was made,
+  And 'cross the frontier build a barrier wall.
+    Numerous his chariots, splendidly arrayed!
+    The standards--this where dragons were displayed,
+  And that where snakes round tortoises were coiled--
+    Terrific flew. "Northward our host," he said,
+  "Heaven's son sends forth to tame the Heen-yun wild."
+  Soon by this awful chief would all their tribes be foiled.
+
+  When first we took the field, and northward went,
+    The millet was in flower;--a prospect sweet.
+  Now when our weary steps are homeward bent,
+    The snow falls fast, the mire impedes our feet.
+    Many the hardships we were called to meet,
+  Ere the King's orders we had all fulfilled.
+    No rest we had; often our friends to greet
+  The longing came; but vain regrets we stilled;
+  By tablets stern our hearts with fresh resolve were thrilled.
+
+  "Incessant chirp the insects in the grass;
+    All round about the nimble hoppers spring.
+  From them our thoughts quick to our husbands pass?
+    Although those thoughts our hearts with anguish wring.
+    Oh! could we see them, what relief 'twould bring!
+  Our hearts, rejoiced, at once would feel at rest."
+    Thus did our wives, their case deploring, sing;
+  The while our leader farther on had pressed,
+  And smitten with his power the wild Jung of the west.
+
+  The spring days now are lengthening out their light;
+    The plants and trees are dressed in living green;
+  The orioles resting sing, or wing their flight;
+    Our wives amid the southern-wood are seen,
+    Which white they bring, to feed their silkworms keen.
+  Our host, returned, sweeps onwards to the hall,
+    Where chiefs are questioned, shown the captives mean
+  Nan Chung, majestic, draws the gaze of all,
+  Proud o'er the barbarous foe his victories to recall.
+
+
+
+BOOK II
+
+
+
+THE DECADE OF PIH H'WA
+
+
+
+~An Ode Appropriate to a Festivity~
+
+  The dew lies heavy all around,
+  Nor, till the sun shines, leaves the ground.
+  Far into night we feasting sit;
+  We drink, and none his place may quit.
+
+  The dew lies heavy, and its gems
+  Stud the luxuriant, grassy stems.
+  The happy night with wassail rings;
+  So feasted here the former kings.
+
+  The jujube and the willow-tree
+  All fretted with the dew we see.
+  Each guest's a prince of noble line,
+  In whom the virtues all combine.
+
+  The _t'ung_ and _e_ their fruits display,
+  Pendant from every graceful spray.
+  My guests are joyous and serene,
+  No haggard eye, no ruffled mien.
+
+
+
+BOOK III
+
+
+
+THE DECADE OF TUNG RUNG
+
+
+
+~Celebrating a Hunting Expedition~
+
+  Our chariots were well-built and firm,
+    Well-matched our steeds, and fleet and strong.
+  Four, sleek and large, each chariot drew,
+    And eastward thus we drove along.
+
+  Our hunting cars were light and good,
+    Each with its team of noble steeds.
+  Still further east we took the way
+    To Foo-mere's grassy plains that leads.
+
+  Loud-voiced, the masters of the chase
+    Arranged the huntsmen, high and low.
+  While banners streamed, and ox-tails flew,
+    We sought the prey on distant Gaou.
+
+  Each with full team, the princes came,
+    A lengthened train in bright array.
+  In gold-wrought slippers, knee-caps red,
+    They looked as on an audience day.
+
+  Each right thumb wore the metal guard;
+    On the left arm its shield was bound.
+  In unison the arrows flew;
+    The game lay piled upon the ground.
+
+  The leaders of the tawny teams
+    Sped on their course, direct and true.
+  The drivers perfect skill displayed;
+    Like blow well aimed each arrow flew.
+
+  Neighing and pleased, the steeds returned;
+  The bannered lines back slowly came.
+  No jostling rude disgraced the crowd;
+  The king declined large share of game.
+
+  So did this famous hunt proceed!
+  So free it was from clamorous sound!
+  Well does our King become his place,
+And high the deeds his reign have crowned!
+
+
+
+~The King's Anxiety for His Morning Levée~
+
+  How goes the night? For heavy morning sleep
+  Ill suits the king who men would loyal keep.
+  The courtyard, ruddy with the torch's light,
+  Proclaims unspent the deepest hour of night.
+  Already near the gate my lords appear;
+  Their tinkling bells salute my wakeful ear.
+
+  How goes the night? I may not slumber on.
+  Although not yet the night is wholly gone,
+  The paling torch-light in the court below
+  Gives token that the hours swift-footed go.
+  Already at the gate my lords appear;
+  Their tinkling bells with measured sound draw near.
+
+  How goes the night? I may not slumber now.
+  The darkness smiles with morning on its brow.
+  The courtyard torch no more gives forth its ray,
+  But heralds with its smoke the coming day.
+  My princes pass the gate, and gather there;
+  I see their banners floating in the air.
+
+
+
+~Moral Lessons from Natural Facts~
+
+  All true words fly, as from yon reedy marsh
+  The crane rings o'er the wild its screaming harsh.
+  Vainly you try reason in chains to keep;--
+  Freely it moves as fish sweeps through the deep.
+
+  Hate follows love, as 'neath those sandal-trees
+  The withered leaves the eager searcher sees.
+  The hurtful ne'er without some good was born;--
+  The stones that mar the hill will grind the corn.
+
+  All true words spread, as from the marsh's eye
+  The crane's sonorous note ascends the sky.
+  Goodness throughout the widest sphere abides,
+  As fish round isle and through the ocean glides.
+  And lesser good near greater you shall see,
+  As grows the paper shrub 'neath sandal-tree.
+  And good emerges from what man condemns;--
+  Those stones that mar the hill will polish gems.
+
+
+
+BOOK IV
+
+
+
+THE DECADE OF K'E-FOO
+
+
+
+~On the Completion of a Royal Palace~
+
+  On yonder banks a palace, lo! upshoots,
+    The tender blue of southern hill behind;
+  Firm-founded, like the bamboo's clamping roots;
+    Its roof made pine-like, to a point defined.
+  Fraternal love here bears its precious fruits,
+    And unfraternal schemes be ne'er designed!
+
+  Ancestral sway is his. The walls they rear,
+    Five thousand cubits long; and south and west
+  The doors are placed. Here will the king appear,
+    Here laugh, here talk, here sit him down and rest.
+
+  To mould the walls, the frames they firmly tie;
+    The toiling builders beat the earth and lime.
+  The walls shall vermin, storm, and bird defy;--
+    Fit dwelling is it for his lordly prime.
+
+  Grand is the hall the noble lord ascends;--
+    In height, like human form most reverent, grand;
+  And straight, as flies the shaft when bow unbends;
+    Its tints, like hues when pheasant's wings expand.
+
+  High pillars rise the level court around;
+    The pleasant light the open chamber steeps;
+  And deep recesses, wide alcoves, are found,
+    Where our good king in perfect quiet sleeps.
+
+  Laid is the bamboo mat on rush mat square;--
+    Here shall he sleep, and, waking, say, "Divine
+    What dreams are good? For bear and grizzly bear,
+    And snakes and cobras, haunt this couch of mine."
+
+  Then shall the chief diviner glad reply,
+    "The bears foreshow that Heaven will send you sons.
+  The snakes and cobras daughters prophesy.
+    These auguries are all auspicious ones.
+
+  "Sons shall be his--on couches lulled to rest.
+    The little ones, enrobed, with sceptres play;
+  Their infant cries are loud as stern behest;
+    Their knees the vermeil covers shall display.
+  As king hereafter one shall be addressed;
+    The rest, our princes, all the States shall sway.
+
+  "And daughters also to him shall be born.
+    They shall be placed upon the ground to sleep;
+  Their playthings tiles, their dress the simplest worn;
+    Their part alike from good and ill to keep,
+  And ne'er their parents' hearts to cause to mourn;
+    To cook the food, and spirit-malt to steep."
+
+
+
+~The Condition of King Seuen's Flocks~
+
+  Who dares to say your sheep are few?
+    The flocks are all three hundred strong.
+  Who dares despise your cattle too?
+    There ninety, black-lipped, press along.
+  Though horned the sheep, yet peaceful each appears;
+  The cattle come with moist and flapping ears.
+
+  These climb the heights, those drink the pool;
+    Some lie at rest, while others roam.
+  With rain-coats, and thin splint hats cool,
+    And bearing food, your herdsmen come.
+  In thirties, ranged by hues, the creatures stand;
+  Fit victims they will yield at your command.
+
+  Your herdsmen twigs and fagots bring,
+    With prey of birds and beasts for food.
+  Your sheep, untouched by evil thing,
+    Approach, their health and vigor good.
+  The herdsman's waving hand they all behold,
+  And docile come, and pass into the fold.
+
+  Your herdsmen dream;--fish take the place
+    Of men; on banners falcons fly,
+  Displacing snakes and tortoises.
+    The augur tells his prophecy:--
+  "The first betoken plenteous years; the change
+  Of banners shows of homes a widening range."
+
+
+BOOK V
+
+
+
+THE DECADE OF SEAOU MIN
+
+
+
+~A Eunuch Complains of His Fate~
+
+
+  A few fine lines, at random drawn,
+  Like the shell-pattern wrought in lawn
+    To hasty glance will seem.
+  My trivial faults base slander's slime
+  Distorted into foulest crime,
+    And men me worthless deem.
+
+  A few small points, pricked down on wood,
+  May be made out a picture good
+    Of the bright Southern Sieve.
+  Who planned, and helped those slanderers vile,
+  My name with base lies to defile?
+    Unpitied, here I grieve.
+
+  With babbling tongues you go about,
+  And only scheme how to make out
+    The lies you scatter round.
+  Hear me--Be careful what you say;
+  People ere long your words will weigh,
+    And liars you'll be found.
+
+  Clever you are with changeful schemes!
+  How else could all your evil dreams
+    And slanders work their way?
+  Men now believe you; by and by,
+  The truth found out, each vicious lie
+    Will ill for ill repay.
+
+  The proud rejoice; the sufferer weeps.
+  O azure Heaven, from out thy deeps
+    Why look in silence down?
+  Behold those proud men and rebuke;
+  With pity on the sufferers look,
+    And on the evil frown.
+
+  Those slanderers I would gladly take,
+  With all who help their schemes to make,
+    And to the tigers throw.
+  If wolves and tigers such should spare,
+  Td hurl them 'midst the freezing air,
+    Where the keen north winds blow.
+  And should the North compassion feel
+  I'd fling them to great Heaven, to deal
+    On them its direst woe.
+
+  As on the sacred heights you dwell,
+  My place is in the willow dell,
+    One is the other near.
+  Before you, officers, I spread
+  These lines by me, poor eunuch, made.
+    Think not Mang-tsze severe.
+
+
+
+~An Officer Deplores the Misery of the Time~
+
+  In the fourth month summer shines;
+  In the sixth the heat declines.
+  Nature thus grants men relief;
+  Tyranny gives only grief.
+  Were not my forefathers men?
+  Can my suffering 'scape their ken?
+
+  In the cold of autumn days
+  Each plant shrivels and decays.
+  Nature then is hard and stern;
+  Living things sad lessons learn.
+  Friends dispersed, all order gone,
+  Place of refuge have I none.
+
+  Winter days are wild and fierce;
+  Rapid gusts each crevice pierce.
+  Such is my unhappy lot,
+  Unbefriended and forgot!
+  Others all can happy be;
+  I from misery ne'er am free.
+
+  On the mountains are fine trees;
+  Chestnuts, plum-trees, there one sees.
+  All the year their forms they show;
+  Stately more and more they grow.
+  Noble turned to ravening thief!
+  What the cause? This stirs my grief.
+
+  Waters from that spring appear
+  Sometimes foul, and sometimes clear,
+  Changing oft as falls the rain,
+  Or the sky grows bright again.
+  New misfortunes every day
+  Still befall me, misery's prey.
+
+  Aid from mighty streams obtained,
+  Southern States are shaped and drained.
+  Thus the Keang and Han are thanked,
+  And as benefactors ranked.
+  Weary toil my vigor drains;
+  All unnoticed it remains!
+
+  Hawks and eagles mount the sky;
+  Sturgeons in deep waters lie.
+  Out of reach, they safely get,
+  Arrow fear not, nor the net.
+  Hiding-place for me there's none;
+  Here I stay, and make my moan.
+
+  Ferns upon the hills abound;
+  _Ke_ and _e_ in marshy ground.
+  Each can boast its proper place,
+  Where it grows for use or grace.
+  I can only sing the woe,
+  Which, ill-starred, I undergo.
+
+
+
+~On the Alienation of a Friend~
+
+
+  Gently and soft the east wind blows,
+    And then there falls the pelting rain.
+  When anxious fears pressed round you close,
+    Then linked together were we twain.
+  Now happy, and your mind at rest,
+  You turn and cast me from your breast.
+
+  Gently and soft the east wind blows,
+    And then there comes the whirlwind wild.
+  When anxious fears pressed round you close,
+    Your bosom held me as a child.
+  Now happy, and in peaceful state,
+  You throw me off and quite forget.
+
+  Gently and soft the east wind blows,
+    Then round the rocky height it storms.
+  Each plant its leaves all dying shows;
+    The trees display their withered forms.
+  My virtues great forgotten all,
+  You keep in mind my faults, though small.
+
+
+BOOK VI
+
+
+THE DECADE OF PIH SHAN
+
+
+
+~A Picture of Husbandry~
+
+  Various the toils which fields so large demand!
+  We choose the seed; we take our tools in hand.
+  In winter for our work we thus prepare;
+  Then in the spring, bearing the sharpened 'share,
+  We to the acres go that south incline,
+  And to the earth the different seeds consign.
+  Soon, straight and large, upward each plant aspires;--
+  All happens as our noble lord desires.
+
+  The plants will ear; within their sheath confined,
+  The grains will harden, and be good in kind.
+  Nor darnel these, nor wolf's-tail grass infests;
+  From core and leaf we pick the insect pests,
+  And pick we those that eat the joints and roots:--
+  So do we guard from harm the growing fruits.
+  May the great Spirit, whom each farmer names,
+  Those insects take, and cast them to the flames!
+
+  The clouds o'erspread the sky in masses dense,
+  And gentle rain down to the earth dispense.
+  First may the public fields the blessing get,
+  And then with it our private fields we wet!
+  Patches of unripe grain the reaper leaves;
+  And here and there ungathered are the sheaves.
+  Handfuls besides we drop upon the ground,
+  And ears untouched in numbers lie around;--
+
+  These by the poor and widows shall be found.
+  When wives and children to the toilers come,
+  Bringing provisions from each separate home,
+  Our lord of long descent shall oft appear;
+  The Inspector also, glad the men to cheer.
+  They too shall thank the Spirits of the air,
+  With sacrifices pure for all their care;
+  Now red, now black, the victims that they slay,
+  As North or South the sacrifice they pay;
+  While millet bright the altars always show;--
+  And we shall thus still greater blessings know.
+
+
+
+~The Complaint of an Officer~
+
+  O Heaven above, before whose light
+  Revealed is every deed and thought,
+     To thee I cry.
+  Hither on toilsome service brought,
+  In this wild K'ew I watch time's flight,
+     And sadly sigh.
+  The second month had just begun,
+  When from the east we took our way.
+     Through summer hot
+  We passed, and many a wintry day.
+  Summer again its course has run.
+     O bitter lot!
+  There are my compeers, gay at court,
+  While here the tears my face begrime.
+     I'd fain return--
+  But there is that dread net for crime!
+  The fear of it the wish cuts short.
+     In vain I burn!
+
+  Ere we the royal city left,
+  The sun and moon renewed the year.
+     We marched in hope.
+  Now to its close this year is near.
+  Return deferred, of hope bereft,
+     All mourn and mope.
+  My lonesome state haunts aye my breast,
+  While duties grow, and cares increase,
+     Too hard to bear.
+
+  Toils that oppress me never cease;
+  Not for a moment dare I rest,
+    Nigh to despair.
+  I think with fond regard of those,
+  Who in their posts at court remain,
+    My friends of old.
+  Fain would I be with them again,
+  But fierce reproof return would cause.
+    This post I hold.
+
+  When for the West I left my home,
+  The sun and moon both mildly shone,
+    Our hearts to cheer.
+  We'd soon be back, our service done!
+  Alas! affairs more urgent come,
+    And fix us here.
+  The year is hastening to expire.
+  We gather now the southern-wood,
+    The beans we reap;--
+  That for its fragrance, these for food.
+  Such things that constant care require
+    Me anxious keep.
+  Thinking of friends still at their posts,
+  I rise and pass the night outside,
+    So vexed my mind.
+  But soon what changes may betide?
+  I here will stay, whate'er it costs,
+    And be resigned.
+
+  My honored friends, O do not deem
+  Your rest which seems secure from ill
+    Will ever last!
+  Your duties quietly fulfil,
+  And hold the upright in esteem,
+    With friendship fast.
+  So shall the Spirits hear your cry,
+  You virtuous make, and good supply,
+    In measure vast.
+
+  My honored friends, O do not deem
+  Repose that seems secure from ill
+    Will lasting prove.
+  Your duties quietly fulfil,
+  And hold the upright in esteem,
+    With earnest love.
+  So shall the Spirits hear your prayer,
+  And on you happiness confer,
+    Your hopes above.
+
+
+BOOK VII
+
+
+
+DECADE OF SANG HOO
+
+
+
+~The Rejoicings of a Bridegroom~
+
+  With axle creaking, all on fire I went,
+   To fetch my young and lovely bride.
+  No thirst or hunger pangs my bosom rent--
+   I only longed to have her by my side.
+  I feast with her, whose virtue fame had told,
+  Nor need we friends our rapture to behold.
+
+  The long-tailed pheasants surest covert find,
+   Amid the forest on the plain.
+  Here from my virtuous bride, of noble mind,
+   And person tall, I wisdom gain.
+  I praise her while we feast, and to her say,
+  "The love I bear you ne'er will know decay.
+
+  "Poor we may be; spirits and viands fine
+   My humble means will not afford.
+  But what we have, we'll taste and not repine;
+   From us will come no grumbling word.
+  And though to you no virtue I can add,
+  Yet we will sing and dance, in spirit glad.
+
+  "I oft ascend that lofty ridge with toil,
+   And hew large branches from the oaks;
+  Then of their leafy glory them I spoil,
+   And fagots form with vigorous strokes.
+  Returning tired, your matchless grace I see,
+  And my whole soul dissolves in ecstasy.
+
+  "To the high hills I looked, and urged each steed;
+   The great road next was smooth and plain.
+
+  Up hill, o'er dale, I never slackened speed;
+    Like lute-string sounded every rein.
+  I knew, my journey ended, I should come
+  To you, sweet bride, the comfort of my home."
+
+
+
+~Against Listening to Slanderers~
+
+  Like the blueflies buzzing round,
+    And on the fences lighting,
+  Are the sons of slander found,
+    Who never cease their biting.
+  O thou happy, courteous king,
+  To the winds their slanders fling.
+
+  Buzzing round the blueflies hear,
+    About the jujubes flocking!
+  So the slanderers appear,
+    Whose calumnies are shocking.
+  By no law or order bound,
+  All the kingdom they confound.
+
+  How they buzz, those odious flies,
+    Upon the hazels clust'ring!
+  And as odious are the lies
+    Of those slanderers blust'ring.
+  Hatred stirred between us two
+  Shows the evil they can do.
+
+
+
+BOOK VIII
+
+
+
+THE DECADE OF TOO JIN SZE
+
+
+
+~In Praise of By-gone Simplicity~
+
+
+  In the old capital they stood,
+    With yellow fox-furs plain,
+  Their manners all correct and good,
+    Speech free from vulgar stain.
+  Could we go back to Chow's old days,
+  All would look up to them with praise.
+
+  In the old capital they wore
+    _T'ae_ hats and black caps small;
+  And ladies, who famed surnames bore,
+    Their own thick hair let fall.
+  Such simple ways are seen no more,
+  And the changed manners I deplore.
+
+  Ear-rings, made of plainest gold,
+    In the old days were worn.
+  Each lady of a noble line
+    A Yin or Keih seemed born.
+  Such officers and ladies now
+  I see not and my sorrows grow.
+
+  With graceful sweep their girdles fell,
+    Then in the days of old.
+  The ladies' side-hair, with a swell,
+    Like scorpion's tail, rose bold.
+  Such, if I saw them in these days,
+  I'd follow with admiring gaze.
+
+  So hung their girdles, not for show;--
+    To their own length 'twas due.
+  'Twas not by art their hair curled so;--
+    By nature so it grew.
+  I seek such manners now in vain,
+  And pine for them with longing pain.
+
+[NOTE.--Yin and Keih were clan names of great families, the ladies
+of which would be leaders of fashion in the capital.]
+
+
+
+~A Wife Bemoans Her Husband's Absence~
+
+  So full am I of anxious thought,
+  Though all the morn king-grass I've sought,
+    To fill my arms I fail.
+  Like wisp all-tangled is my hair!
+  To wash it let me home repair.
+    My lord soon may I hail!
+
+  Though 'mong the indigo I've wrought
+  The morning long; through anxious thought
+    My skirt's filled but in part.
+  Within five days he was to appear;
+  The sixth has come and he's not here.
+    Oh! how this racks my heart!
+
+  When here we dwelt in union sweet,
+  If the hunt called his eager feet,
+    His bow I cased for him.
+  Or if to fish he went away,
+  And would be absent all the day,
+    His line I put in trim.
+
+  What in his angling did he catch?
+  Well worth the time it was to watch
+    How bream and tench he took.
+  Men thronged upon the banks and gazed;
+  At bream and tench they looked amazed,
+    The triumphs of his hook.
+
+
+
+~The Earl of Shaou's Work~
+
+  As the young millet, by the genial rain
+    Enriched, shoots up luxuriant and tall,
+  So, when we southward marched with toil and pain,
+    The Earl of Shaou cheered and inspired us all.
+
+  We pushed our barrows, and our burdens bore;
+    We drove our wagons, and our oxen led.
+  "The work once done, our labor there is o'er,
+    And home we travel," to ourselves we said.
+
+  Close kept our footmen round the chariot track;
+    Our eager host in close battalions sped.
+  "When once our work is done, then we go back,
+    Our labor over," to themselves they said.
+
+  Hard was the work we had at Seay to do,
+    But Shaou's great earl the city soon upreared.
+  The host its service gave with ardor true;--
+    Such power in all the earl's commands appeared!
+
+  We did on plains and low lands what was meet;
+    We cleared the springs and streams, the land to drain.
+  The Earl of Shaou announced his work complete,
+    And the King's heart reposed, at rest again.
+
+
+
+~The Plaint of King Yew's Forsaken Wife~
+
+  The fibres of the white-flowered rush
+    Are with the white grass bound.
+  So do the two together go,
+    In closest union found.
+  And thus should man and wife abide,
+    The twain combined in one;
+  But this bad man sends me away,
+    And bids me dwell alone.
+
+  Both rush and grass from the bright clouds
+    The genial dew partake.
+
+  Kind and impartial, nature's laws
+    No odious difference make.
+  But providence appears unkind;
+    Events are often hard.
+  This man, to principle untrue,
+    Denies me his regard.
+
+  Northward the pools their waters send,
+    To flood each paddy field;
+  So get the fields the sap they need,
+    Their store of rice to yield.
+  But that great man no deed of grace
+    Deigns to bestow on me.
+  My songs are sighs. At thought of him
+    My heart aches wearily.
+
+  The mulberry branches they collect,
+    And use their food to cook;
+  But I must use a furnace small,
+    That pot nor pan will brook.
+  So me that great man badly treats,
+    Nor uses as his wife,
+  Degrades me from my proper place,
+    And fills with grief my life.
+
+  The bells and drums inside the court
+    Men stand without and hear;
+  So should the feelings in my breast,
+    To him distinct appear.
+  All-sorrowful, I think of him,
+    Longing to move his love;
+  But he vouchsafes no kind response;
+    His thoughts far from me rove.
+
+  The marabow stands on the dam,
+    And to repletion feeds;
+  The crane deep in the forest cries,
+    Nor finds the food it needs.
+  So in my room the concubine
+    By the great man is placed;
+  While I with cruel banishment
+    Am cast out and disgraced.
+
+  The yellow ducks sit on the dam,
+     With left wing gathered low;
+  So on each other do they lean,
+     And their attachment show.
+  And love should thus the man and wife
+     In closest concord bind;
+  But that man turns away from me,
+     And shows a fickle mind.
+
+  When one stands on a slab of stone,
+     No higher than the ground,
+  Nothing is added to his height;--
+     Low with the stone he's found.
+  So does the favorite's mean estate
+     Render that great man mean,
+  While I by him, to distance sent,
+     Am pierced with sorrow keen.
+
+
+
+~Hospitality~
+
+  A few gourd leaves that waved about
+     Cut down and boiled;--the feast how spare!
+  But the good host his spirits takes,
+     Pours out a cup, and proves them rare.
+
+  A single rabbit on the mat,
+     Or baked, or roast:--how small the feast!
+  But the good host his spirits takes,
+     And fills the cup of every guest.
+
+  A single rabbit on the mat,
+     Roasted or broiled:--how poor the meal!
+  But the guests from the spirit vase
+     Fill their host's cup, and drink his weal.
+
+  A single rabbit on the mat,
+     Roasted or baked:--no feast we think!
+  But from the spirit vase they take,
+     Both host and guests, and joyous drink.
+
+
+
+~On the Misery of Soldiers~
+
+  Yellow now is all the grass;
+  All the days in marching pass.
+  On the move is every man;
+  Hard work, far and near, they plan.
+
+  Black is every plant become;
+  Every man is torn from home.
+  Kept on foot, our state is sad;--
+  As if we no feelings had!
+
+  Not rhinoceroses we!
+  Tigers do we care to be?
+  Fields like these so desolate
+  Are to us a hateful fate.
+
+  Long-tailed foxes pleased may hide
+  'Mong the grass, where they abide.
+  We, in box carts slowly borne,
+  On the great roads plod and mourn.
+
+
+
+PART III.--GREATER ODES OF THE KINGDOM
+
+
+
+BOOK I
+
+
+
+DECADE OF KING WAN
+
+
+~Celebrating King Wan~
+
+  The royal Wan now rests on high,
+  Enshrined in brightness of the sky.
+  Chow as a state had long been known,
+  And Heaven's decree at last was shown.
+  Its lords had borne a glorious name;
+  God kinged them when the season came.
+  King Wan ruled well when earth he trod;
+  Now moves his spirit near to God.
+
+  A strong-willed, earnest king was Wan,
+  And still his fame rolls widening on.
+  The gifts that God bestowed on Chow
+  Belong to Wan's descendants now.
+  Heaven blesses still with gifts divine
+  The hundred scions of his line;
+  And all the officers of Chow
+  From age to age more lustrous grow.
+
+  More lustrous still from age to age,
+  All reverent plans their zeal engage;
+  And brilliant statesmen owe their birth
+  To this much-favored spot of earth.
+  They spring like products of the land--
+  The men by whom the realm doth stand.
+  Such aid their numerous bands supply,
+  That Wan rests tranquilly on high.
+
+  Deep were Wan's thoughts, sustained his ways;
+  His reverence lit its trembling rays.
+  Resistless came great Heaven's decree;
+  The sons of Shang must bend the knee;--
+  The sons of Shang, each one a king,
+  In numbers beyond numbering.
+  Yet as God spoke, so must it be:--
+  The sons of Shang all bent the knee.
+
+  Now each to Chow his homage pays--
+  So dark and changing are Heaven's ways.
+  When we pour our libations here,
+  The officers of Shang appear,
+  Quick and alert to give their aid:--
+  Such is the service by them paid,
+  While still they do not cast aside
+  The cap and broidered axe--their pride.
+  Ye servants of our line of kings,
+  Remember him from whom it springs.
+
+  Remember him from whom it springs;--
+  Let this give to your virtue wings.
+  Seek harmony with Heaven's great mind;--
+  So shall you surest blessing find.
+  Ere Shang had lost the nation's heart,
+  Its monarchs all with God had part
+  In sacrifice. From them you see
+  'Tis hard to keep high Heaven's decree.
+
+  'Tis hard to keep high Heaven's decree!
+  O sin not, or you cease to be.
+  To add true lustre to your name,
+  See Shang expire in Heaven's dread flame.
+  For Heaven's high dealings are profound,
+  And far transcend all sense and sound.
+  From Wan your pattern you must draw,
+  And all the States will own your law.
+
+
+[Book II. is omitted]
+
+
+BOOK III [*]
+
+
+
+DECADE OF TANG
+
+
+
+~King Seuen on the Occasion of a Great Drought~
+
+  Grand shone the Milky Way on high,
+  With brilliant span athwart the sky,
+    Nor promise gave of rain.
+  King Seuen long gazed; then from him broke,
+  In anguished tones the words he spoke.
+    Well might he thus complain!
+  "O Heaven, what crimes have we to own,
+  That death and ruin still come down?
+  Relentless famine fills our graves.
+  Pity the king who humbly craves!
+    Our miseries never cease.
+  To every Spirit I have vowed;
+  The choicest victim's blood has flowed.
+  As offerings I have freely paid
+  My store of gems and purest jade.
+    Hear me, and give release!
+
+  "The drought consumes us. As on wing
+  Its fervors fly, and torment bring.
+  With purest mind and ceaseless care
+  My sacrifices I prepare.
+  At thine own border altars, Heaven,
+  And in my father's fane, I've given
+    What might relief have found.
+  What Powers above, below, have sway,
+  To all my precious gifts I pay,
+    Then bury in the ground.
+  Yes, every Spirit has received
+  Due honor, and, still unrelieved,
+    Our sufferings greater grow.
+  How-tseih can't give the needed aid,
+  And help from God is still delayed!
+  The country lies a ruined waste.
+  O would that I alone might taste
+    This bitter cup of woe!
+
+  "The drought consumes us. Nor do I
+  To fix the blame on others try.
+  I quake with dread; the risk I feel,
+  As when I hear the thunders peal,
+    Or fear its sudden crash.
+  Our black-haired race, a remnant now,
+  Will every one be swept from Chow,
+    As by the lightning's flash.
+  Nor I myself will live alone.
+  God from his great and heavenly throne
+    Will not spare even me.
+  O friends and officers, come, blend
+  Your prayers with mine; come, lowly bend.
+  Chow's dynasty will pass away;
+  Its altars at no distant day
+    In ruins all shall be!
+
+  "The drought consumes us. It keeps on
+  Its fatal course. All hope is gone.
+  The air more fierce and fiery glows.
+  Where can I fly? Where seek repose?
+    Death marks me for its prey.
+  Above, no saving hand! Around,
+  No hope, no comfort, can be found.
+  The dukes and ministers of old
+  Give us no help. Can ye withhold
+  Your sympathy, who lately reigned?
+  And parents, how are you restrained,
+    In this so dreadful day?
+
+  "The drought consumes us. There on high
+  The hills are parched. The streams are dry.
+  Drought's demon stalks abroad in ire,
+  And scatters wide his flames and fire.
+    Alas, my woful heart!
+  The fires within its strength consume;
+  The heat without creates a gloom
+    That from it will not part.
+  The dukes and ministers by-gone
+  Respond not to my prayer and moan.
+  God in great Heaven, permission give
+  That I may in retirement live,
+    And try to heal my smart!
+
+  "The drought consumes us. Still I strive,
+  And will not leave while I survive.
+    Duty to shun I fear.
+  Why upon me has come this drought?
+  Vainly I try to search it out,
+    Vainly, with quest severe.
+  For a good harvest soon I prayed,
+  Nor late the rites I duly paid,
+  To Spirits of the air and land.
+  There wanted nought they could demand,
+    Their favor to secure.
+  God in great heaven, be just, be kind!
+  Thou dost not bear me in Thy mind.
+  My cry, ye wisest Spirits, hear!
+  Ye whom I constantly revere,
+    Why do I this endure?
+
+  "The drought consumes us. People fly,
+  And leave their homes. Each social tie
+    And bond of rule is snapt.
+  The Heads of Boards are all perplexed;
+  My premier's mind is sorely vexed;
+    In trouble all are wrapt.
+  The Masters of my Horse and Guards;
+  My cook, and men of different wards:--
+  Not one has from the struggle shrunk.
+  Though feeling weak, they have not sunk,
+    But done their best to aid.
+  To the great sky I look with pain;--
+  Why do these grievous sorrows rain
+    On my devoted head?
+
+  "Yes, at the mighty sky I gaze,
+  And lo! the stars pursue their maze,
+    And sparkle clear and bright.
+  Ah! Heaven nor helps, nor seems to ken.
+  Great officers and noble men,
+  With all your powers ye well have striven,
+  And reverently have sought from Heaven
+    Its aid in our great fight.
+  My death is near; but oh! keep on,
+  And do as thus far you have done.
+    Regard you only me?
+  No, for yourselves and all your friends,
+  On whom for rule the land depends,
+    You seek security.
+  I turn my gaze to the great sky;--
+  When shall this drought be done, and I
+    Quiet and restful be?"
+
+
+[NOTE *: Selections from Book II. are omitted.--EDITOR.]
+
+
+
+PART IV.--ODES OF THE TEMPLE AND ALTAR
+
+
+
+BOOK I
+
+
+
+SACRIFICIAL ODES OF CHOW
+
+
+
+~Appropriate to a Sacrifice to King Wan~
+
+  My offerings here are given,
+    A ram, a bull.
+  Accept them, mighty Heaven,
+    All-bountiful.
+
+  Thy statutes, O great king,
+    I keep, I love;
+  So on the realm to bring
+    Peace from above.
+
+  From Wan comes blessing rich;
+    Now on the right
+  He owns those gifts to which
+    Him I invite.
+
+  Do I not night and day,
+    Revere great Heaven,
+  That thus its favor may
+    To Chow be given?
+
+
+
+~On Sacrificing to the Kings Woo, Ching, and K'ang~
+
+  The arm of Woo was full of might;
+    None could his fire withstand;
+  And Ching and K'ang stood forth to sight,
+    As kinged by God's own hand.
+
+  We err not when we call them sage.
+    How grandly they maintained
+  Their hold of all the heritage
+    That Wan and Woo had gained!
+
+  As here we worship, they descend,
+    While bells and drums resound,
+  And stones and lutes their music blend.
+    With blessings we are crowned.
+
+  The rites correctly we discharge;
+    The feast we freely share.
+  Those Sires Chow's glory will enlarge,
+    And ever for it care.
+
+
+
+THE TRAVELS OF FÂ-HIEN
+
+
+
+[Translation by James Legge]
+
+
+TRANSLATOR'S INTRODUCTION
+
+
+Nothing of great importance is known about Fâ-hien in addition to what
+may be gathered from his own record of his travels. I have read the
+accounts of him in the "Memoirs of Eminent Monks," compiled in A.D. 519,
+and a later work, the "Memoirs of Marvellous Monks," by the third
+emperor of the Ming dynasty (A.D. 1403-1424), which, however, is nearly
+all borrowed from the other; and all in them that has an appearance of
+verisimilitude can be brought within brief compass.
+
+His surname, they tell us, was Kung, and he was a native of Wu-yang in
+P'ing-yang, which is still the name of a large department in Shan-hsî.
+He had three brothers older than himself; but when they all died before
+shedding their first teeth, his father devoted him to the service of the
+Buddhist society, and had him entered as a Srâmanera, still keeping him
+at home in the family. The little fellow fell dangerously ill, and the
+father sent him to the monastery, where he soon got well and refused to
+return to his parents.
+
+When he was ten years old, his father died; and an uncle, considering
+the widowed solitariness and helplessness of the mother, urged him to
+renounce the monastic life, and return to her, but the boy replied, "I
+did not quit the family in compliance with my father's wishes, but
+because I wished to be far from the dust and vulgar ways of life. This
+is why I choose monkhood." The uncle approved of his words and gave over
+urging him. When his mother also died, it appeared how great had been
+the affection for her of his fine nature; but after her burial he
+returned to the monastery.
+
+On one occasion he was cutting rice with a score or two of his
+fellow-disciples, when some hungry thieves came upon them to take away
+their grain by force. The other Srâmaneras all fled, but our young hero
+stood his ground, and said to the thieves, "If you must have the grain,
+take what you please. But, sirs, it was your former neglect of charity
+which brought you to your present state of destitution; and now, again,
+you wish to rob others. I am afraid that in the coming ages you will
+have still greater poverty and distress; I am sorry for you beforehand."
+With these words he followed his companions to the monastery, while the
+thieves left the grain and went away, all the monks, of whom there were
+several hundred, doing homage to his conduct and courage.
+
+When he had finished his novitiate and taken on him the obligations of
+the full Buddhist orders, his earnest courage, clear intelligence, and
+strict regulation of his demeanor, were conspicuous; and soon after, he
+undertook his journey to India in search of complete copies of the
+Vinaya-pitaka. What follows this is merely an account of his travels in
+India and return to China by sea, condensed from his own narrative, with
+the addition of some marvellous incidents that happened to him, on his
+visit to the Vulture Peak near Râjagriha.
+
+It is said in the end that after his return to China, he went to the
+capital (evidently Nanking), and there, along with the Indian Sramana
+Buddha-bhadra, executed translations of some of the works which he had
+obtained in India; and that before he had done all that he wished to do
+in this way, he removed to King-chow (in the present Hoo-pih), and died
+in the monastery of Sin, at the age of eighty-eight, to the great sorrow
+of all who knew him. It is added that there is another larger work
+giving an account of his travels in various countries.
+
+Such is all the information given about our author, beyond what he has
+himself told us. Fâ-hien was his clerical name, and means "Illustrious
+in the Law," or "Illustrious master of the Law." The Shih which often
+precedes it is an abbreviation of the name of Buddha as Sâkyamuni, "the
+Sâkya, mighty in Love, dwelling in Seclusion and Silence," and may be
+taken as equivalent to Buddhist. He is sometimes said to have belonged
+to "the eastern Tsin dynasty" (A.D. 317-419), and sometimes to "the
+Sung," that is, the Sung dynasty of the House of Liû (A.D. 420-478). If
+he became a full monk at the age of twenty, and went to India when he
+was twenty-five, his long life may have been divided pretty equally
+between the two dynasties.
+
+If there were ever another and larger account of Fâ-hien's travels than
+the narrative of which a translation is now given, it has long ceased to
+be in existence.
+
+In the catalogue of the imperial library of the Suy dynasty (A.D.
+589-618), the name Fâ-hien occurs four times. Towards the end of the
+last section of it, after a reference to his travels, his labors in
+translation at Kin-ling (another name for Nanking), in conjunction with
+Buddha-bhadra, are described. In the second section we find "A Record of
+Buddhistic Kingdoms"--with a note, saying that it was the work of "the
+Sramana, Fâ-hien"; and again, we have "Narrative of Fâ-hien in two
+Books," and "Narrative of Fâ-hien's Travels in one Book." But all these
+three entries may possibly belong to different copies of the same work,
+the first and the other two being in separate subdivisions of the
+catalogue.
+
+In the two Chinese copies of the narrative in my possession the title is
+"Record of Buddhistic Kingdoms." In the Japanese or Corean recension the
+title is twofold; first, "Narrative of the Distinguished Monk, Fâ-hien";
+and then, more at large, "Incidents of Travels in India, by the Sramana
+of the Eastern Tsîn, Fâ-hien, recorded by himself."
+
+There is still earlier attestation of the existence of our little work
+than the Suy catalogue. The "Catalogue Raisonné" of the imperial library
+of the present dynasty mentions two quotations from it by Le Tâo-yüen, a
+geographical writer of the dynasty of the Northern Wei (A.D. 386-584),
+one of them containing eighty-nine characters, and the other two hundred
+and seventy-six; both of them given as from the "Narrative of Fâ-hien."
+
+In all catalogues subsequent to that of Suy our work appears. The
+evidence for its authenticity and genuineness is all that could be
+required. It is clear to myself that the "Record of Buddhistic Kingdoms"
+and the "Narrative of his Travels by Fâ-hien" were designations of one
+and the same work, and that it is doubtful whether any larger work on
+the same subject was ever current. With regard to the text subjoined to
+my translation, it was published in Japan in 1779. The editor had before
+him four recensions of the narrative; those of the Sung and Ming
+dynasties, with appendices on the names of certain characters in them;
+that of Japan; and that of Corea. He wisely adopted the Corean text,
+published in accordance with a royal rescript in 1726, so far as I can
+make out; but the different readings of the other texts are all given in
+top-notes, instead of foot-notes as with us, this being one of the
+points in which customs in the East and West go by contraries. Very
+occasionally, the editor indicates by a single character, equivalent to
+"right" or "wrong," which reading in his opinion is to be preferred.
+
+The editors of the "Catalogue Raisonné" intimate their doubts of the
+good taste and reliability of all Fâ-hien's statements. It offends them
+that he should call central India the "Middle Kingdom," and China, which
+to them was the true and only Middle Kingdom, but "a Border-land"--it
+offends them as the vaunting language of a Buddhist writer, whereas the
+reader will see in the expressions only an instance of what Fâ-hien
+calls his "simple straightforwardness."
+
+As an instance of his unreliability they refer to his account of the
+Buddhism of Khoten, whereas it is well-known, they say, that the
+Khoteners from ancient times till now have been Mohammedans;--as if they
+could have been so one hundred and seventy years before Mohammed was
+born, and two hundred twenty-two years before the year of the Hegira!
+And this is criticism in China. The catalogue was ordered by the
+K'ien-lung emperor in 1722. Between three and four hundred of the "Great
+Scholars" of the empire were engaged on it in various departments, and
+thus egregiously ignorant did they show themselves of all beyond the
+limits of their own country, and even of the literature of that country
+itself.
+
+Much of what Fâ-hien tells his readers of Buddhist miracles and legends
+is indeed unreliable and grotesque; but we have from him the truth as to
+what he saw and heard.
+
+In concluding this introduction I wish to call attention to some
+estimates of the number of Buddhists in the world which have become
+current, believing, as I do, that the smallest of them is much above
+what is correct.
+
+In a note on the first page of his work on the Bhilsa Topes (1854),
+General Cunningham says: "The Christians number about two hundred and
+seventy millions; the Buddhists about two hundred and twenty-two
+millions, who are distributed as follows: China one hundred and seventy
+millions, Japan twenty-five millions, Anam fourteen millions, Siam three
+millions, Ava eight millions, Nepál one million, and Ceylon one
+million." In his article on M.J. Barthélemy Saint-Hilaire's "Le Bouddha
+et sa Religion," republished in his "Chips from a German workshop," vol.
+i. (1868), Professor Max Müller says, "The young prince became the
+founder of a religion which, after more than two thousand years, is
+still professed by four hundred and fifty-five millions of human
+beings," and he appends the following note: "Though truth is not settled
+by majorities, it would be interesting to know which religion counts at
+the present moment the largest numbers of believers. Berghaus, in his
+'Physical Atlas,' gives the following division of the human race
+according to religion: 'Buddhists 31.2 per cent., Christians 30.7,
+Mohammedans 15.7, Brahmanists 13.4, Heathens 8.7, and Jews O.3.' As
+Berghaus does not distinguish the Buddhists in China from the followers
+of Confucius and Laotse, the first place on the scale belongs really to
+Christianity. It is difficult in China to say to what religion a man
+belongs, as the same person may profess two or three. The emperor
+himself, after sacrificing according to the ritual of Confucius, visits
+a Tao-tsé temple, and afterwards bows before an image of Fo in a
+Buddhist chapel." ("Mélanges Asiatiques de St. Pétersbourg," vol. ii. p.
+374.)
+
+Both these estimates are exceeded by Dr. T.W. Rhys Davids (intimating
+also the uncertainty of the statements, and that numbers are no evidence
+of truth) in the introduction to his "Manual of Buddhism." The Buddhists
+there appear as amounting in all to five hundred millions:--thirty
+millions of Southern Buddhists, in Ceylon, Burma, Siam, Anam, and India
+(Jains); and four hundred and seventy millions of Northern Buddhists, of
+whom nearly thirty-three millions are assigned to Japan, and 414,686,974
+to the eighteen provinces of China proper. According to him, Christians
+amount to about 26 per cent, of mankind, Hindus to about 13, Mohammedans
+to about 12-1/2, Buddhists to about 40, and Jews to about one-half of
+one per cent.
+
+In regard to all these estimates, it will be observed that the immense
+numbers assigned to Buddhism are made out by the multitude of Chinese
+with which it is credited. Subtract Cunningham's one hundred and seventy
+millions of Chinese from his total of two hundred and twenty-two
+millions, and there remain only fifty-two millions of Buddhists.
+Subtract Davids's four hundred fourteen and one-half millions of Chinese
+from his total of five hundred millions, and there remain only
+eighty-five and one-half millions for Buddhism. Of the numbers assigned
+to other countries, as well as of their whole populations, I am in
+considerable doubt, excepting in the cases of Ceylon and India; but the
+greatness of the estimates turns upon the immense multitudes said to be
+in China. I do not know what total population Cunningham allowed for
+that country, nor on what principle he allotted one hundred and seventy
+millions of it to Buddhism; perhaps he halved his estimate of the whole,
+whereas Berghaus and Davids allotted to it the highest estimates that
+have been given of the people.
+
+But we have no certain information of the population of China. At an
+interview with the former Chinese ambassador, Kwo Sung-tâo, in Paris, in
+1878, I begged him to write out for me the amount, with the authority
+for it, and he assured me that it could not be done. I have read
+probably almost everything that has been published on the subject, and
+endeavored by methods of my own to arrive at a satisfactory
+conclusion;--without reaching a result which I can venture to lay before
+the public. My impression has been that four hundred millions is hardly
+an exaggeration.
+
+But supposing that we had reliable returns of the whole population, how
+shall we proceed to apportion that among Confucianists, Tâoists, and
+Buddhists? Confucianism is the orthodoxy of China. The common name for
+it is Jû Chiâo, "the Doctrines held by the Learned Class," entrance into
+the circle of which is, with a few insignificant exceptions, open to all
+the people. The mass of them and the masses under their influence are
+preponderatingly Confucian; and in the observance of ancestral worship,
+the most remarkable feature of the religion proper of China from the
+earliest times, of which Confucius was not the author but the prophet,
+an overwhelming majority are regular and assiduous.
+
+Among "the strange principles" which the emperor of the K'ang-hsî
+period, in one of his famous Sixteen Precepts, exhorted his people to
+"discountenance and put away, in order to exalt the correct doctrine,"
+Buddhism and Tâoism were both included. If, as stated in the note quoted
+from Professor Müller, the emperor countenances both the Tâoist worship
+and the Buddhist, he does so for reasons of state; to please especially
+his Buddhistic subjects in Thibet and Mongolia, and not to offend the
+many whose superstitious fancies incline to Tâoism.
+
+When I went out and in as a missionary among the Chinese people for
+about thirty years, it sometimes occurred to me that only the inmates of
+their monasteries and the recluses of both systems should be enumerated
+as Buddhists and Taoists; but I was in the end constrained to widen that
+judgment, and to admit a considerable following of both among the
+people, who have neither received the tonsure nor assumed the yellow
+top. Dr. Eitel, in concluding his discussion of this point in his
+"Lecture on Buddhism, an Event in History," says: "It is not too much to
+say that most Chinese are theoretically Confucianists, but emotionally
+Buddhists or Taoists. But fairness requires us to add that, though the
+mass of the people are more or less influenced by Buddhist doctrines,
+yet the people, as a whole, have no respect for the Buddhist church, and
+habitually sneer at Buddhist priests." For the "most" in the former of
+these two sentences I would substitute "nearly all;" and between my
+friend's "but" and "emotionally" I would introduce "many are," and would
+not care to contest his conclusion further. It does seem to me
+preposterous to credit Buddhism with the whole of the vast population of
+China, the great majority of whom are Confucianists. My own opinion is
+that its adherents are not so many as those even of Mohammedanism, and
+that instead of being the most numerous of the religions (so-called) of
+the world, it is only entitled to occupy the fifth place, ranking below
+Christianity, Confucianism, Brahmanism, and Mohammedanism, and followed,
+some distance off, by Tâoism. To make a table of percentages of mankind,
+and to assign to each system its proportion, are to seem to be wise
+where we are deplorably ignorant; and, moreover, if our means of
+information were much better than they are, our figures would merely
+show the outward adherence. A fractional percentage might tell more for
+one system than a very large integral one for another.
+
+JAMES LEGGE.
+
+
+
+THE TRAVELS OF FÂ-HIEN
+
+
+
+CHAPTER I
+
+~From Ch'ang-gan to the Sandy Desert~
+
+
+Fâ-Hien had been living in Ch'ang-gan. [1] Deploring the mutilated and
+imperfect state of the collection of the Books of Discipline, in the
+second year of the period Hwang-che, being the Ke-hâe year of the cycle,
+[2] he entered into an engagement with Hwuy-king, Tâo-ching, Hwuy-ying,
+and Hwuy-wei, that they should go to India and seek for the Disciplinary
+Rules.
+
+After starting from Ch'ang-gan, they passed through Lung, [3] and came
+to the kingdom of K'een-kwei,[4] where they stopped for the summer
+retreat. When that was over, they went forward to the kingdom of
+Now-t'an, crossed the mountain of Yang-low, and reached the emporium of
+Chang-yih.[5] There they found the country so much disturbed that
+travelling on the roads was impossible for them. Its king, however, was
+very attentive to them, kept them in his capital, and acted the part of
+their dânapati.[6]
+
+Here they met with Che-yen, Hwuy-keen, Sang-shâo, Pâo-yun, and
+Sang-king; and in pleasant association with them, as bound on the same
+journey with themselves, they passed the summer retreat of that year [7]
+together, resuming after it their travelling, and going on to
+T'un-hwang, [8] the chief town in the frontier territory of defence
+extending for about eighty li from east to west, and about forty from
+north to south. Their company, increased as it had been, halted there
+for some days more than a month, after which Fâ-hien and his four
+friends started first in the suite of an envoy, having separated for a
+time from Pâo-yun and his associates.
+
+Le Hâo, the prefect of Tun-hwang, had supplied them with the means of
+crossing the desert before them, in which there are many evil demons and
+hot winds. Travellers who encounter them perish all to a man. There is
+not a bird to be seen in the air above, nor an animal on the ground
+below. Though you look all round most earnestly to find where you can
+cross, you know not where to make your choice, the only mark and
+indication being the dry bones of the dead left upon the sand.
+
+
+[Footnote 1: Ch'ang-gan is still the name of the principal district (and
+its city) in the department of Se-gan, Shen-se. It had been the capital
+of the first empire of Han (B.C. 202 A.D. 24), as it subsequently was
+that of Suy (A.D. 589-618).]
+
+[Footnote 2: The period Hwang-che embraced from A.D. 399 to 414, being
+the greater portion of the reign of Yâo Hing of the After Ts'in, a
+powerful prince. He adopted Hwang-che for the style of his reign in 399,
+and the cyclical name of that year was Kang-tsze. It is not possible at
+this distance of time to explain, if it could be explained, how Fâ-hien
+came to say that Ke-hâe was the second year of the period. It seems most
+reasonable to suppose that he set out on his pilgrimage in A.D. 399, the
+cycle name of which was Ke-hâe. In the "Memoirs of Eminent Monks" it is
+said that our author started in the third year of the period Lung-gan of
+the Eastern Ts'in, which was A.D. 399.]
+
+[Footnote 3: Lung embraced the western part of Shen-se and the eastern
+part of Kan-suh. The name remains in Lung Chow, in the extreme west of
+Shen-se.]
+
+[Footnote 4: K'een-kwei was the second king of "the Western Ts'in."
+Fâ-hien would find him at his capital, somewhere in the present
+department of Lan-chow, Kan-suh.]
+
+[Footnote 5: Chang-yih is still the name of a district in Kan-chow
+department, Kan-suh. It is a long way north and west from Lan-chow, and
+not far from the Great Wall. Its king at this time was, probably,
+Twan-yeh of "the northern Lëang."]
+
+[Footnote 6: Dâna is the name for religious charity, the first of the
+six pâramitâs, or means of attaining to nirvâna; and a dânapati is "one
+who practises dâna and thereby crosses the sea of misery."]
+
+[Footnote 7: This was the second summer since the pilgrims left
+Ch'ang-gan. We are now, therefore, probably, in A.D. 400.]
+
+[Footnote 8: T'un-hwang is still the name of one of the two districts
+constituting the department of Gan-se, the most western of the
+prefectures of Kan-suh; beyond the termination of the Great Wall.]
+
+
+
+CHAPTER II
+
+~On to Shen-shen and thence to Khoten~
+
+
+After travelling for seventeen days, a distance we may calculate of
+about 1500 li, the pilgrims reached the kingdom of Shen-shen, a country
+rugged and hilly, with a thin and barren soil. The clothes of the common
+people are coarse, and like those worn in our land of Han, [1] some
+wearing felt and others coarse serge or cloth of hair; this was the only
+difference seen among them. The king professed our Law, and there might
+be in the country more than four thousand monks, who were all students
+of the hînayâna. [2] The common people of this and other kingdoms in
+that region, as well as the Sramans, [3] all practise the rules of
+India, only that the latter do so more exactly, and the former more
+loosely. So the travellers found it in all the kingdoms through which
+they went on their way from this to the west, only that each had its own
+peculiar barbarous speech. The monks, however, who had given up the
+worldly life and quitted their families, were all students of Indian
+books and the Indian language. Here they stayed for about a month, and
+then proceeded on their journey, fifteen days' walking to the northwest
+bringing them to the country of Woo-e. In this also there were more than
+four thousand monks, all students of the hînayâna. They were very strict
+in their rules, so that Sramans from the territory of Ts'in were all
+unprepared for their regulations. Fâ-hien, through the management of Foo
+Kung-sun, _maître d'hotellerie_, was able to remain with his company in
+the monastery where they were received for more than two months, and
+here they were rejoined by Pâo-yun and his friends. At the end of that
+time the people of Woo-e neglected the duties of propriety and
+righteousness, and treated the strangers in so niggardly a manner that
+Che-yen, Hwuy-keen, and Hwuy-wei went back towards Kâo-ch'ang, hoping to
+obtain there the means of continuing their journey. Fâ-hien and the
+rest, however, through the liberality of Foo Kung-sun, managed to go
+straight forward in a southwest direction. They found the country
+uninhabited as they went along. The difficulties which they encountered
+in crossing the streams and on their route, and the sufferings which
+they endured, were unparalleled in human experience, but in the course
+of a month and five days they succeeded in reaching Yu-teen.
+
+
+[Footnote 1: This is the name which Fâ-hien always uses when he would
+speak of China, his native country, as a whole, calling it from the
+great dynasty which had ruled it, first and last, for between four and
+five centuries. Occasionally, as we shall immediately see, he speaks of
+"the territory of Ts'in or Ch'in," but intending thereby only the
+kingdom of Ts'in, having its capital in Ch'ang-gan.]
+
+[Footnote 2: Meaning the "small vehicle, or conveyance." There are in
+Buddhism the triyâna, or "three different means of salvation, i.e. of
+conveyance across the samsâra, or sea of transmigration, to the shores
+of nirvâna. Afterwards the term was used to designate the different
+phases of development through which the Buddhist dogma passed, known as
+the mahâyâna, hînayâna, and madhyamayâna." "The hînayâna is the simplest
+vehicle of salvation, corresponding to the first of the three degrees of
+saintship." E.H., pp. 151-2, 45, and 117.]
+
+[Footnote 3: "Sraman" may in English take the place of Sramana, the name
+for Buddhist monks, as those who have separated themselves from (left)
+their families, and quieted their hearts from all intrusion of desire
+and lust.]
+
+
+
+CHAPTER III
+
+~Khoten--Processions of Images~
+
+
+Yu-Teen is a pleasant and prosperous kingdom, with a numerous and
+flourishing population. The inhabitants all profess our Law, and join
+together in its religious music for their enjoyment. The monks amount to
+several myriads, most of whom are students of the mahâyâna. [1] They all
+receive their food from the common store. Throughout the country the
+houses of the people stand apart like separate stars, and each family
+has a small tope [2] reared in front of its door. The smallest of these
+may be twenty cubits high, or rather more. They make in the monasteries
+rooms for monks from all quarters, the use of which is given to
+travelling monks who may arrive, and who are provided with whatever else
+they require.
+
+The lord of the country lodged Fâ-hien and the others comfortably, and
+supplied their wants, in a monastery called Gomati, of the mahâyâna
+school. Attached to it there are three thousand monks, who are called to
+their meals by the sound of a bell. When they enter the refectory, their
+demeanor is marked by a reverent gravity, and they take their seats in
+regular order, all maintaining a perfect silence. No sound is heard from
+their alms-bowls and other utensils. When any of these pure men require
+food, they are not allowed to call out to the attendants for it, but
+only make signs with their hands.
+
+Hwuy-king, Tâo-ching, and Hwuy-tah set out in advance towards the
+country of K'eeh-ch'â; but Fâ-hien and the others, wishing to see the
+procession of images, remained behind for three months. There are in
+this country four great monasteries, not counting the smaller ones.
+Beginning on the first day of the fourth month, they sweep and water the
+streets inside the city, making a grand display in the lanes and byways.
+Over the city gate they pitch a large tent, grandly adorned in all
+possible ways, in which the king and queen, with their ladies
+brilliantly arrayed, take up their residence for the time.
+
+The monks of the Gomati monastery, being mahâyâna students, and held in
+greatest reverence by the king, took precedence of all the others in the
+procession. At a distance of three or four li from the city, they made a
+four-wheeled image car, more than thirty cubits high, which looked like
+the great hall of a monastery moving along. The seven precious
+substances [3] were grandly displayed about it, with silken streamers
+and canopies hanging all around. The chief image stood in the middle of
+the car, with two Bodhisattvas [4] in attendance on it, while devas were
+made to follow in waiting, all brilliantly carved in gold and silver,
+and hanging in the air. When the car was a hundred paces from the gate,
+the king put off his crown of state, changed his dress for a fresh suit,
+and with bare feet, carrying in his hands flowers and incense, and with
+two rows of attending followers, went out at the gate to meet the image;
+and, with his head and face bowed to the ground, he did homage at its
+feet, and then scattered the flowers and burnt the incense. When the
+image was entering the gate, the queen and the brilliant ladies with her
+in the gallery above scattered far and wide all kinds of flowers, which
+floated about and fell promiscuously to the ground. In this way
+everything was done to promote the dignity of the occasion. The
+carriages of the monasteries were all different, and each one had its
+own day for the procession. The ceremony began on the first day of the
+fourth month, and ended on the fourteenth, after which the king and
+queen returned to the palace.
+
+Seven or eight li to the west of the city there is what is called the
+King's new monastery, the building of which took eighty years, and
+extended over three reigns. It may be two hundred and fifty cubits in
+height, rich in elegant carving and inlaid work, covered above with gold
+and silver, and finished throughout with a combination of all the
+precious substances. Behind the tope there has been built a Hall of
+Buddha, of the utmost magnificence and beauty, the beams, pillars,
+venetianed doors and windows, being all overlaid with gold-leaf. Besides
+this, the apartments for the monks are imposingly and elegantly
+decorated, beyond the power of words to express. Of whatever things of
+highest value and preciousness the kings in the six countries on the
+east of the Ts'ung range of mountains are possessed, they contribute the
+greater portion to this monastery, using but a small portion of them
+themselves.
+
+
+[Footnote 1: Mahâyâna is a later form of the Buddhist doctrine, the
+second phase of its development corresponding to the state of a
+Bodhisattva, who, being able to transport himself and all mankind to
+nirvâna, may be compared to a huge vehicle.]
+
+[Footnote 2: A worshipping place, an altar, or temple.]
+
+[Footnote 3: The Sapta-ratna, gold, silver, lapis lazuli, rock crystal,
+rubies, diamonds or emeralds, and agate.]
+
+[Footnote 4: A Bodhisattva is one whose essence has become intelligence;
+a Being who will in some future birth as a man (not necessarily or
+usually the next) attain to Buddhahood. The name does not include those
+Buddhas who have not yet attained to parinirvâna. The symbol of the
+state is an elephant fording a river.]
+
+
+
+CHAPTER IV
+
+~Through the Ts'ung Mountains to K'eech-ch'a~
+
+
+When the processions of images in the fourth month were over, Sang-shâo,
+by himself alone, followed a Tartar who was an earnest follower of the
+Law, and proceeded towards Ko-phene. Fâ-hien and the others went forward
+to the kingdom of Tsze-hoh, which it took them twenty-five days to
+reach. Its king was a strenuous follower of our Law, and had around him
+more than a thousand monks, mostly students of the mahâyâna. Here the
+travellers abode fifteen days, and then went south for four days, when
+they found themselves among the Ts'ung-ling mountains, and reached the
+country of Yu-hwuy, where they halted and kept their retreat. [1] When
+this was over, they went on among the hills for twenty-five days, and
+got to K'eeh-ch'a, there rejoining Hwuy-king and his two companions.
+
+
+[Footnote 1: This was the retreat already twice mentioned as kept by the
+pilgrims in the summer, the different phraseology, "quiet rest," without
+any mention of the season, indicating their approach to India. Two, if
+not three, years had elapsed since they left Ch'ang-gan. Are we now with
+them in 402?]
+
+
+
+CHAPTER V
+
+~Great Quinquennial Assembly of Monks~
+
+
+It happened that the king of the country was then holding the pañcha
+parishad; that is, in Chinese, the great quinquennial assembly. When
+this is to be held, the king requests the presence of the Sramans from
+all quarters of his kingdom. They come as if in clouds; and when they
+are all assembled, their place of session is grandly decorated. Silken
+streamers and canopies are hung out in it, and water-lilies in gold and
+silver are made and fixed up behind the places where the chief of them
+are to sit. When clean mats have been spread, and they are all seated,
+the king and his ministers present their offerings according to rule and
+law. The assembly takes place in the first, second, or third month, for
+the most part in the spring.
+
+After the king has held the assembly, he further exhorts the ministers
+to make other and special offerings. The doing of this extends over one,
+two, three, five, or even seven days; and when all is finished, he takes
+his own riding-horse, saddles, bridles, and waits on him himself, while
+he makes the noblest and most important minister of the kingdom mount
+him. Then, taking fine white woollen cloth, all sorts of precious
+things, and articles which the Sramans require, he distributes them
+among them, uttering vows at the same time along with all his ministers;
+and when this distribution has taken place, he again redeems whatever he
+wishes from the monks.
+
+The country, being among the hills and cold, does not produce the other
+cereals, and only the wheat gets ripe. After the monks have received
+their annual portion of this, the mornings suddenly show the hoar-frost,
+and on this account the king always begs the monks to make the wheat
+ripen [1] before they receive their portion. There is in the country a
+spittoon which belonged to Buddha, made of stone, and in color like his
+alms-bowl. There is also a tooth of Buddha, for which the people have
+reared a tope, connected with which there are more than a thousand monks
+and their disciples, all students of the hînayâna. To the east of these
+hills the dress of the common people is of coarse materials, as in our
+country of Ts'in, but here also there were among them the differences of
+fine woollen cloth and of serge or haircloth. The rules observed by the
+Sramans are remarkable, and too numerous to be mentioned in detail. The
+country is in the midst of the Onion range. As you go forward from these
+mountains, the plants, trees, and fruits are all different from those of
+the land of Han, excepting only the bamboo, pomegranate, and sugarcane.
+
+
+[Footnote 1: Watters calls attention to this as showing that the monks
+of K'eeh-ch'â had the credit of possessing weather-controlling powers.]
+
+
+
+CHAPTER VI
+
+~North India--Image of Maitreya Bodhisattva~
+
+
+From this the travellers went westward towards North India, and after
+being on the way for a month, they succeeded in getting across and
+through the range of the Onion mountains. The snow rests on them both
+winter and summer. There are also among them venomous dragons, which,
+when provoked, spit forth poisonous winds, and cause showers of snow and
+storms of sand and gravel. Not one in ten thousand of those who
+encounter these dangers escapes with his life. The people of the country
+call the range by the name of "The Snow mountains." When the travellers
+had got through them, they were in North India, and immediately on
+entering its borders, found themselves in a small kingdom called
+T'oleih, where also there were many monks, all students of the hînayâna.
+
+In this kingdom there was formerly an Arhan, [1] who by his supernatural
+power took a clever artificer up to the Tushita [2] heaven, to see the
+height, complexion, and appearance of Maitreya Bodhisattva, [3] and then
+return and make an image of him in wood. First and last, this was done
+three times, and then the image was completed, eighty cubits in height,
+and eight cubits at the base from knee to knee of the crossed legs. On
+fast-days it emits an effulgent light. The kings of the surrounding
+countries vie with one another in presenting offerings to it. Here it
+is--to be seen now as of old.
+
+[Footnote 1: Lo-han, Arhat, Arahat are all designations of the perfected
+Ârya, the disciple who has passed the different stages of the Noble
+Path, or eightfold excellent way, who has conquered all passions, and is
+not to be reborn again. Arhatship implies possession of certain
+supernatural powers, and is not to be succeeded by Buddhaship, but
+implies the fact of the saint having already attained Nirvâna.]
+
+[Footnote 2: Tushita is the fourth Devaloka, where all Bodhisattvas are
+reborn before finally appearing on earth as Buddha. Life lasts in
+Tushita four thousand years, but twenty-four hours there are equal to
+four hundred years on earth.]
+
+[Footnote 3: Maitreya was a Bodhisattva, the principal one, indeed, of
+Sâkyamuni's retinue, but is not counted among the ordinary disciples,
+nor is anything told of his antecedents. It was in the Tushita heaven
+that Sâkyamuni met him and appointed him as his successor, to appear as
+Buddha after the lapse of five thousand years. Maitreya is therefore the
+expected Messiah of the Buddhists, residing at present in Tushita.]
+
+
+
+CHAPTER VII
+
+~The Perilous Crossing of the Indus~
+
+
+The travellers went on to the southwest for fifteen days at the foot of
+the mountains, and following the course of their range. The way was
+difficult and rugged, running along a bank exceedingly precipitous,
+which rose up there, a hill-like wall of rock, ten thousand cubits from
+the base. When one approached the edge of it, his eyes became unsteady;
+and if he wished to go forward in the same direction, there was no place
+on which he could place his foot; and beneath were the waters of the
+river called the Indus. In former times men had chiselled paths along
+the rocks, and distributed ladders on the face of them, to the number
+altogether of seven hundred, at the bottom of which there was a
+suspension bridge of ropes, by which the river was crossed, its banks
+being there eighty paces apart. The place and arrangements are to be
+found in the Records of the Nine Interpreters, but neither Chang K'een
+[1] nor Kan Ying [2] had reached the spot.
+
+The monks asked Fâ-hien if it could be known when the Law of Buddha
+first went to the east. He replied, "When I asked the people of those
+countries about it, they all said that it had been handed down by their
+fathers from of old that, after the setting up of the image of Maitreya
+Bodhisattva, there were Sramans of India who crossed this river,
+carrying with them Sútras and Books of Discipline. Now the image was set
+up rather more than three hundred years after the Nirvâna of Buddha,
+which may be referred to the reign of king P'ing of the Chow dynasty.
+According to this account we may say that the diffusion of our great
+doctrines in the East began from the setting up of this image. If it had
+not been through that Maitreya, the great spiritual master who is to be
+the successor of the Sâkya, who could have caused the 'Three Precious
+Ones,' [3] to be proclaimed so far, and the people of those border lands
+to know our Law? We know of a truth that the opening of the way for such
+a mysterious propagation is not the work of man; and so the dream of the
+emperor Ming of Han had its proper cause."
+
+
+[Footnote 1: Chang K'een, a minister of the emperor Woo of Han (B.C.
+140-87), is celebrated as the first Chinese who "pierced the void," and
+penetrated to "the regions of the west," corresponding very much to the
+present Turkestan. Through him, by B.C. 115, a regular intercourse was
+established between China and the thirty-six kingdoms or states of that
+quarter.]
+
+[Footnote 2: Less is known of Kan Ying than of Chang K'een. Being sent
+in A.D. 88 by his patron Pan Châo on an embassy to the Roman empire, he
+only got as far as the Caspian sea, and returned to China. He extended,
+however, the knowledge of his countrymen with regard to the western
+regions.]
+
+[Footnote 3: "The precious Buddha," "the precious Law," and "the
+precious Monkhood"; Buddha, Dharma, and Sangha; the whole being
+equivalent to Buddhism.]
+
+
+
+CHAPTER VIII
+
+~Woo-chang, or Udyâna--Traces of Buddha~
+
+
+After crossing the river, the travellers immediately came to the kingdom
+of Woo-chang, which is indeed a part of North India. The people all use
+the language of Central India, "Central India" being what we should call
+the "Middle Kingdom." The food and clothes of the common people are the
+same as in that Central Kingdom. The Law of Buddha is very flourishing
+in Woo-chang. They call the places where the monks stay for a time or
+reside permanently Sanghârâmas; and of these there are in all five
+hundred, the monks being all students of the hînayâna. When stranger
+bhikshus [1] arrive at one of them, their wants are supplied for three
+days, after which they are told to find a resting-place for themselves.
+
+There is a tradition that when Buddha came to North India, he came at
+once to this country, and that here he left a print of his foot, which
+is long or short according to the ideas of the beholder on the subject.
+It exists, and the same thing is true about it, at the present day. Here
+also are still to be seen the rock on which he dried his clothes, and
+the place where he converted the wicked dragon. The rock is fourteen
+cubits high, and more than twenty broad, with one side of it smooth.
+
+Hwuy-king, Hwuy-tah, and Tâo-ching went on ahead towards the place of
+Buddha's shadow in the country of Nâgara; but Fâ-hien and the others
+remained in Woo-chang, and kept the summer retreat. That over, they
+descended south, and arrived in the country of Soo-ho-to.
+
+
+[Footnote 1: Bhikshu is the name for a monk as "living by alms," a
+mendicant. All bhikshus call themselves Sramans. Sometimes the two names
+are used together by our author.]
+
+
+
+CHAPTER IX
+
+~Soo-ho-to--Legends of Buddha~
+
+
+In that country also Buddhism is flourishing. There is in it the place
+where Sakra, [1] Ruler of Devas, in a former age, tried the Bodhisattva,
+by producing a hawk in pursuit of a dove, when the Bodhisattva cut off a
+piece of his own flesh, and with it ransomed the dove. After Buddha had
+attained to perfect wisdom, and in travelling about with his disciples
+arrived at this spot, he informed them that this was the place where he
+ransomed the dove with a piece of his own flesh. In this way the people
+of the country became aware of the fact, and on the spot reared a tope,
+adorned with layers of gold and silver plates.
+
+
+[Footnote 1: Sakra is a common name for the Brahmanic Indra, adopted by
+Buddhism into the circle of its own great adherents;--it has been said,
+"because of his popularity." He is now the representative of the secular
+power, the valiant protector of the Buddhist body, but is looked upon as
+inferior to Sâkyamuni, and every Buddhist saint.]
+
+
+
+CHAPTER X
+
+~Gandhâra--Legends of Buddha~
+
+
+The travellers, going downwards from this towards the east, in five days
+came to the country of Gandhâra, the place where Dharma-vivardhana, the
+son of Asoka, [1] ruled. When Buddha was a Bodhisattva, he gave his eyes
+also for another man here; and at the spot they have also reared a large
+tope, adorned with layers of gold and silver plates. The people of the
+country were mostly students of the hînayâna.
+
+
+[Footnote 1: Asoka is here mentioned for the first time--the Constantine
+of the Buddhist society, and famous for the number of vihâras and topes
+which he erected. He was the grandson of Chandragupta, a rude
+adventurer, who at one time was a refugee in the camp of Alexander the
+Great; and within about twenty years afterwards drove the Greeks out of
+India, having defeated Seleucus, the Greek ruler of the Indus provinces.
+His grandson was converted to Buddhism by the bold and patient demeanor
+of an Arhat whom he had ordered to be buried alive, and became a most
+zealous supporter of the new faith.]
+
+
+
+CHAPTER XI
+
+~Takshasilâ--Legends--The Four Great Topes~
+
+
+Seven days' journey from this to the east brought the travellers to the
+kingdom of Takshasilâ, which means "the severed head" in the language of
+China. Here, when Buddha was a Bodhisattva, he gave away his head to a
+man; and from this circumstance the kingdom got its name.
+
+Going on further for two days to the east, they came to the place where
+the Bodhisattva threw down his body to feed a starving tigress. In these
+two places also large topes have been built, both adorned with layers of
+all the precious substances. The kings, ministers, and peoples of the
+kingdoms around vie with one another in making offerings at them. The
+trains of those who come to scatter flowers and light lamps at them
+never cease. The nations of those quarters call those and the other two
+mentioned before "the four great topes."
+
+
+
+CHAPTER XII
+
+~Buddha's Alms-bowl--Death of Hwuy-king~
+
+
+Going southwards from Gândhâra, the travellers in four days arrived at
+the kingdom of Purushapura. [1] Formerly, when Buddha was travelling in
+this country with his disciples, he said to Ânanda, [2] "After my
+pari-nirvâna, [3] there will be a king named Kanishka, who shall on this
+spot build a tope."
+
+This Kanishka was afterwards born into the world; and once, when he had
+gone forth to look about him, Sakra, Ruler of Devas, wishing to excite
+the idea in his mind, assumed the appearance of a little herd-boy, and
+was making a tope right in the way of the king, who asked what sort of a
+thing he was making. The boy said, "I am making a tope for Buddha." The
+king said, "Very good;" and immediately, right over the boy's tope, he
+proceeded to rear another, which was more than four hundred cubits high,
+and adorned with layers of all the precious substances. Of all the topes
+and temples which the travellers saw in their journeyings, there was not
+one comparable to this in solemn beauty and majestic grandeur. There is
+a current saying that this is the finest tope in Jambudvîpa [4]. When
+the king's tope was completed, the little tope of the boy came out from
+its side on the south, rather more than three cubits in height.
+
+Buddha's alms-bowl is in this country. Formerly, a king of Yüeh-she
+raised a large force and invaded this country, wishing to carry the bowl
+away. Having subdued the kingdom, as he and his captains were sincere
+believers in the Law of Buddha, and wished to carry off the bowl, they
+proceeded to present their offerings on a great scale. When they had
+done so to the Three Precious Ones, he made a large elephant be grandly
+caparisoned, and placed the bowl upon it. But the elephant knelt down on
+the ground, and was unable to go forward. Again he caused a four-wheeled
+wagon to be prepared in which the bowl was put to be conveyed away.
+Eight elephants were then yoked to it, and dragged it with their united
+strength; but neither were they able to go forward. The king knew that
+the time for an association between himself and the bowl had not yet
+arrived, and was sad and deeply ashamed of himself. Forthwith he built a
+tope at the place and a monastery, and left a guard to watch the bowl,
+making all sorts of contributions.
+
+There may be there more than seven hundred monks. When it is near
+mid-day, they bring out the bowl, and, along with the common people,
+make their various offerings to it, after which they take their mid-day
+meal. In the evening, at the time of incense, they bring the bowl out
+again. It may contain rather more than two pecks, and is of various
+colors, black predominating, with the seams that show its fourfold
+composition distinctly marked. Its thickness is about the fifth of an
+inch, and it has a bright and glossy lustre. When poor people throw into
+it a few flowers, it becomes immediately full, while some very rich
+people, wishing to make offering of many flowers, might not stop till
+they had thrown in hundreds, thousands, and myriads of bushels, and yet
+would not be able to fill it.[5]
+
+Pâo-yun and Sang-king here merely made their offerings to the alms-bowl,
+and then resolved to go back. Hwuy-king, Hwuy-tah, and Tâo-ching had
+gone on before the rest to Nagâra, to make their offerings at the places
+of Buddha's shadow, tooth, and the flat-bone of his skull. There
+Hwuy-king fell ill, and Tâo-ching remained to look after him, while
+Hwuy-tah came alone to Purushapura, and saw the others, and then he with
+Pâo-yun and Sang-king took their way back to the land of Ts'in.
+Hwuy-king came to his end in the monastery of Buddha's alms-bowl, and on
+this Fâ-hien went forward alone towards the place of the flat-bone of
+Buddha's skull.[6]
+
+
+[Footnote 1: The modern Peshâwur.]
+
+[Footnote 2: A first cousin of Sâkyamuni, and born at the moment when he
+attained to Buddhaship. Under Buddha's teaching, Ânanda became an Arhat,
+and is famous for his strong and accurate memory; and he played an
+important part at the first council for the formation of the Buddhist
+canon. The friendship between Sâkyamuni and Ânanda was very close and
+tender; and it is impossible to read much of what the dying Buddha said
+to him and of him, as related in the Mahâpari-nirvâna Sûtra, without
+being moved almost to tears. Ânanda is to reappear on earth as Buddha in
+another Kalpa.]
+
+[Footnote 3: On his attaining to nirvâna, Sâkyamuni became the Buddha,
+and had no longer to mourn his being within the circle of
+transmigration, and could rejoice in an absolute freedom from passion,
+and a perfect purity. Still he continued to live on for forty-five
+years, till he attained to pari-nirvâna, and had done with all the life
+of sense and society, and had no more exercise of thought. He died; but
+whether he absolutely and entirely ceased to be, in any sense of the
+word being, it would be difficult to say. Probably he himself would not
+and could not have spoken definitely on the point. So far as our use of
+language is concerned, apart from any assured faith in and hope of
+immortality, his pari-nirvâna was his death.]
+
+[Footnote 4: Jambudvîpa is one of the four great continents of the
+universe, representing the inhabited world as fancied by the Buddhists,
+and so-called because it resembles in shape the leaves of the jambu
+tree.]
+
+[Footnote 5: Compare the narrative in Luke's Gospel, xxi. 1-4.]
+
+[Footnote 6: This story of Hwuy-king's death differs from the account
+given in chapter xiv.--EDITOR.]
+
+
+
+CHAPTER XIII
+
+~Festival of Buddha's Skull-bone~
+
+
+Going west for sixteen yojanas, [1] he came to the city He-lo [2] in the
+borders of the country of Nagâra, where there is the flat-bone of
+Buddha's skull, deposited in a vihâra [3] adorned all over with
+gold-leaf and the seven sacred substances. The king of the country,
+revering and honoring the bone, and anxious lest it should be stolen
+away, has selected eight individuals, representing the great families in
+the kingdom, and committed to each a seal, with which he should seal its
+shrine and guard the relic. At early dawn these eight men come, and
+after each has inspected his seal, they open the door. This done, they
+wash their hands with scented water and bring out the bone, which they
+place outside the vihâra, on a lofty platform, where it is supported on
+a round pedestal of the seven precious substances, and covered with a
+bell of lapis lazuli, both adorned with rows of pearls. Its color is of
+a yellowish white, and it forms an imperfect circle twelve inches round,
+curving upwards to the centre. Every day, after it has been brought
+forth, the keepers of the vihâra ascend a high gallery, where they beat
+great drums, blow conches, and clash their copper cymbals. When the king
+hears them, he goes to the vihâra, and makes his offerings of flowers
+and incense. When he has done this, he and his attendants in order, one
+after another, raise the bone, place it for a moment on the top of their
+heads, and then depart, going out by the door on the west as they had
+entered by that on the east. The king every morning makes his offerings
+and performs his worship, and afterwards gives audience on the business
+of his government. The chiefs of the Vaisyas [4] also make their
+offerings before they attend to their family affairs. Every day it is
+so, and there is no remissness in the observance of the custom. When all
+of the offerings are over, they replace the bone in the vihâra, where
+there is a vimoksha tope, of the seven precious substances, and rather
+more than five cubits high, sometimes open, sometimes shut, to contain
+it. In front of the door of the vihâra, there are parties who every
+morning sell flowers and incense, and those who wish to make offerings
+buy some of all kinds. The kings of various countries are also
+constantly sending messengers with offerings. The vihâra stands in a
+square of thirty paces, and though heaven should shake and earth be
+rent, this place would not move.
+
+Going on, north from this, for a yojana, Fâ-hien arrived at the capital
+of Nagâra, the place where the Bodhisattva once purchased with money
+five stalks of flowers, as an offering to the Dipânkara Buddha. In the
+midst of the city there is also the tope of Buddha's tooth, where
+offerings are made in the same way as to the flat-bone of his skull.
+
+A yojana to the northeast of the city brought him to the mouth of a
+valley, where there is Buddha's pewter staff; and a vihâra also has been
+built at which offerings are made. The staff is made of Gosirsha
+Chandana, and is quite sixteen or seventeen cubits long. It is contained
+in a wooden tube, and though a hundred or a thousand men were to try to
+lift it, they could not move it.
+
+Entering the mouth of the valley, and going west, he found Buddha's
+Sanghâli, [5] where also there is reared a vihâra, and offerings are
+made. It is a custom of the country when there is a great drought, for
+the people to collect in crowds, bring out the robe, pay worship to it,
+and make offerings, on which there is immediately a great rain from the
+sky.
+
+South of the city, half a yojana, there is a rock-cavern, in a great
+hill fronting the southwest; and here it was that Buddha left his
+shadow. Looking at it from a distance of more than ten paces, you seem
+to see Buddha's real form, with his complexion of gold, and his
+characteristic marks in their nicety, clearly and brightly displayed.
+The nearer you approach, however, the fainter it becomes, as if it were
+only in your fancy. When the kings from the regions all around have sent
+skilful artists to take a copy, none of them have been able to do so.
+Among the people of the country there is a saying current that "the
+thousand Buddhas must all leave their shadows here."
+
+Rather more than four hundred paces west from the shadow, when Buddha
+was at the spot, he shaved off his hair and clipped his nails, and
+proceeded, along with his disciples, to build a tope seventy or eighty
+cubits high, to be a model for all future topes; and it is still
+existing. By the side of it there is a monastery, with more than seven
+hundred monks in it. At this place there are as many as a thousand topes
+of Arhans and Pratyeka Buddhas.
+
+
+[Footnote 1: Now in India, Fâ-hien used the Indian measure of distance;
+but it is not possible to determine exactly what its length then was.
+The estimates of it are very different, and vary from four and a half or
+five miles to seven, and sometimes more.]
+
+[Footnote 2: The present Hidda, west of Peshâwur, and five miles south
+of Jellalabad.]
+
+[Footnote 3: "The vihara," says Hardy, "is the residence of a recluse or
+priest;" and so Davids--"the clean little hut where the mendicant
+lives."]
+
+[Footnote 4: The Vaisyas, or the bourgeois caste of Hindu society, are
+described here as "resident scholars."]
+
+[Footnote 5: Or Sanghâti, the double or composite robe, part of a monk's
+attire, reaching from the shoulders to the knees, and fastened round the
+waist.]
+
+
+
+CHAPTER XIV
+
+~Crossing the Indus to the East~
+
+
+Having stayed there till the third month of winter, Fâ-hien and the two
+others, proceeding southwards, crossed the Little Snowy mountains. On
+them the snow lies accumulated both winter and summer. On the north side
+of the mountains, in the shade, they suddenly encountered a cold wind
+which made them shiver and become unable to speak. Hwuy-king could not
+go any farther. A white froth came from his mouth, and he said to
+Fâ-hien, "I cannot live any longer. Do you immediately go away, that we
+do not all die here"; and with these words he died. Fâ-hien stroked the
+corpse, and cried out piteously, "Our original plan has failed; it is
+fate. What can we do?" He then again exerted himself, and they succeeded
+in crossing to the south of the range, and arrived in the kingdom of
+Lo-e, [1] where there were nearly three thousand monks, students of both
+the mahâyâna and hînayâna. Here they stayed for the summer retreat, [2]
+and when that was over, they went on to the south, and ten days' journey
+brought them to the kingdom of Poh-nâ, where there are also more than
+three thousand monks, all students of the hînayâna. Proceeding from this
+place for three days, they again crossed the Indus, where the country on
+each side was low and level.
+
+
+[Footnote 1: Lo-e, or Rohi, or Afghanistan; only a portion of it can be
+intended.]
+
+[Footnote 2: We are now therefore in A.D. 404.]
+
+
+
+CHAPTER XV
+
+~Sympathy of Monks with the Pilgrims~
+
+
+After they had crossed the river, there was a country named Pe-t'oo,
+where Buddhism was very flourishing, and the monks studied both the
+mahâyâna and hînayâna. When they saw their fellow-disciples from Ts'in
+passing along, they were moved with great pity and sympathy, and
+expressed themselves thus: "How is it that these men from a border-land
+should have learned to become monks, and come for the sake of our
+doctrines from such a distance in search of the Law of Buddha?" They
+supplied them with what they needed, and treated them in accordance with
+the rules of the Law.
+
+
+
+CHAPTER XVI
+
+~Condition and Customs of Central India~
+
+
+From this place they travelled southeast, passing by a succession of
+very many monasteries, with a multitude of monks, who might be counted
+by myriads. After passing all these places, they came to a country named
+Ma-t'âou-lo. They still followed the course of the P'oo-na river, on the
+banks of which, left and right, there were twenty monasteries, which
+might contain three thousand monks; and here the Law of Buddha was still
+more flourishing. Everywhere, from the Sandy Desert, in all the
+countries of India, the kings had been firm believers in that Law. When
+they make their offerings to a community of monks, they take off their
+royal caps, and along with their relatives and ministers, supply them
+with food with their own hands. That done, the king has a carpet spread
+for himself on the ground, and sits down on it in front of the
+chairman;--they dare not presume to sit on couches in front of the
+community. The laws and ways, according to which the kings presented
+their offerings when Buddha was in the world, have been handed down to
+the present day.
+
+All south from this is named the Middle Kingdom. In it the cold and heat
+are finely tempered, and there is neither hoarfrost nor snow. The people
+are numerous and happy; they have not to register their households, or
+attend to any magistrates and their rules; only those who cultivate the
+royal land have to pay a portion of the gain from it. If they want to go
+they go; if they want to stay on, they stay. The king governs without
+decapitation or other corporal punishments. Criminals are simply fined,
+lightly or heavily, according to the circumstances of each case. Even in
+cases of repeated attempts at wicked rebellion, they only have their
+right hands cut off. The king's body-guards and attendants all have
+salaries. Throughout the whole country the people do not kill any living
+creature, nor drink intoxicating liquor, nor eat onions or garlic. The
+only exception is that of the Chandâlas. That is the name for those who
+are held to be wicked men, and live apart from others. When they enter
+the gate of a city or a market-place, they strike a piece of wood to
+make themselves known, so that men know and avoid them, and do not come
+into contact with them. In that country they do not keep pigs and fowls,
+and do not sell live cattle; in the markets there are no butchers' shops
+and no dealers in intoxicating drink. In buying and selling commodities
+they use cowries. Only the Chandâlas are fishermen and hunters, and sell
+flesh meat.
+
+After Buddha attained to pari-nirvâna the kings of the various countries
+and the heads of the Vaisyas built vihâras for the priests, and endowed
+them with fields, houses, gardens, and orchards, along with the resident
+populations and their cattle, the grants being engraved on plates of
+metal, so that afterwards they were handed down from king to king,
+without any one daring to annul them, and they remain even to the
+present time.
+
+The regular business of the monks is to perform acts of meritorious
+virtue, and to recite their Sûtras and sit wrapped in meditation. When
+stranger monks arrive at any monastery, the old residents meet and
+receive them, carry for them their clothes and alms-bowl, give them
+water to wash their feet, oil with which to anoint them, and the liquid
+food permitted out of the regular hours. [1] When the stranger has
+enjoyed a very brief rest, they further ask the number of years that he
+has been a monk, after which he receives a sleeping apartment with its
+appurtenances, according to his regular order, and everything is done
+for him which the rules prescribe.
+
+Where a community of monks resides, they erect topes to Sâriputtra, [2]
+to Mahâ-maudgalyâyana, [3] and to Ânanda, and also topes in honor of the
+Abhidharma, [4] the Vinaya, [4] and the Sûtras. [4] A month after the
+annual season of rest, the families which are looking out for blessing
+stimulate one another to make offerings to the monks, and send round to
+them the liquid food which may be taken out of the ordinary hours. All
+the monks come together in a great assembly, and preach the Law; after
+which offerings are presented at the tope of Sâriputtra, with all kinds
+of flowers and incense. All through the night lamps are kept burning,
+and skilful musicians are employed to perform.
+
+When Sâriputtra was a great Brahman, he went to Buddha, and begged to be
+permitted to quit his family and become a monk. The great Mugalan and
+the great Kas'yapa also did the same. The bhikshunis [5] for the most
+part make their offerings at the tope of Ånanda, because it was he who
+requested the World-honored one to allow females to quit their families
+and become nuns. The Srâmaneras [6] mostly make their offerings to
+Rahula. [7] The professors of the Abhidharma make their offerings to it;
+those of the Vinaya to it. Every year there is one such offering, and
+each class has its own day for it. Students of the mahâyâna present
+offerings to the Prajña-pâramitâ, to Mañjus'ri, and to Kwan-she-yin.
+When the monks have done receiving their annual tribute from the
+harvests, the Heads of the Vaisyas and all the Brahmans bring clothes
+and such other articles as the monks require for use, and distribute
+among them. The monks, having received them, also proceed to give
+portions to one another. From the nirvâna of Buddha, the forms of
+ceremony, laws, and rules, practised by the sacred communities, have
+been handed down from one generation to another without interruption.
+
+From the place where the travellers crossed the Indus to South India,
+and on to the Southern Sea, a distance of forty or fifty thousand li,
+all is level plain. There are no large hills with streams among them;
+there are simply the waters of the rivers.
+
+
+[Footnote 1: No monk can eat solid food except between sunrise and noon,
+and total abstinence from intoxicating drinks is obligatory. Food eaten
+at any other part of the day is called vikâla, and forbidden; but a
+weary traveller might receive unseasonable refreshment, consisting of
+honey, butter, treacle, and sesamum oil.]
+
+[Footnote 2: Sâriputtra was one of the principal disciples of Buddha,
+and indeed the most learned and ingenious of them all.]
+
+[Footnote 3: Mugalan, the Singhalese name of this disciple, is more
+pronounceable. He also was one of the principal disciples, called
+Buddha's "left-hand attendant." He was distinguished for his power of
+vision, and his magic powers.]
+
+[Footnote 4: The different parts of the tripitaka.]
+
+[Footnote 5: The bhikshunis are the female monks or nuns, subject to the
+same rules as the bhikshus, and also to special ordinances of
+restraint.]
+
+[Footnote 6: The Srâmaneras are the novices, male or female, who have
+vowed to observe the Shikshâpada, or ten commandments.]
+
+[Footnote 7: The eldest son of Sâkyamuni by Yasodharâ. Converted to
+Buddhism, he followed his father as an attendant; and after Buddha's
+death became the founder of a philosophical realistic school
+(vaibhâshika). He is now revered as the patron saint of all novices, and
+is to be reborn as the eldest son of every future Buddha.]
+
+
+
+CHAPTER XVII
+
+~Legend of the Trayastrimsas Heaven~
+
+
+From this they proceeded southeast for eighteen yojanas, and found
+themselves in a kingdom called Sankâs'ya, at the place where Buddha
+came down, after ascending to the Trayastrims'as heaven [1], and there
+preaching for three months his Law for the benefit of his mother [2].
+Buddha had gone up to this heaven by his supernatural power, without
+letting his disciples know; but seven days before the completion of the
+three months he laid aside his invisibility, and Anuruddha [3], with his
+heavenly eyes, saw the World-honored one, and immediately said to the
+honored one, the great Mugalan, "Do you go and salute the World-honored
+one," Mugalan forthwith went, and with head and face did homage at
+Buddha's feet. They then saluted and questioned each other, and when
+this was over, Buddha said to Mugalan, "Seven days after this I will go
+down to Jambudvîpa"; and thereupon Mugalan returned. At this time the
+great kings of eight countries with their ministers and people, not
+having seen Buddha for a long time, were all thirstily looking up for
+him, and had collected in clouds in this kingdom to wait for the
+World-honored one.
+
+Then the bhikshunî Utpala thought in her heart, "To-day the kings, with
+their ministers and people, will all be meeting and welcoming Buddha. I
+am but a woman; how shall I succeed in being the first to see him?"
+Buddha immediately, by his spirit-like power, changed her into the
+appearance of a holy Chakravartti king, and she was the foremost of all
+in doing reverence to him.
+
+As Buddha descended from his position aloft in the Trayastrims'as
+heaven, when he was coming down, there were made to appear three flights
+of precious steps. Buddha was on the middle flight, the steps of which
+were composed of the seven precious substances. The king of Brahma-loka
+[4] also made a flight of silver steps appear on the right side, where
+he was seen attending with a white chowry in his hand. Sakra, Ruler of
+Devas, made a flight of steps of purple gold on the left side, where he
+was seen attending and holding an umbrella of the seven precious
+substances. An innumerable multitude of the devas followed Buddha in his
+descent. When he was come down, the three flights all disappeared in the
+ground, excepting seven steps, which continued to be visible. Afterwards
+king As'oka, wishing to know where their ends rested, sent men to dig
+and see. They went down to the yellow springs without reaching the
+bottom of the steps, and from this the king received an increase to his
+reverence and faith, and built a vihâra over the steps, with a standing
+image, sixteen cubits in height, right over the middle flight. Behind
+the vihâra he erected a stone pillar, about fifty cubits high, with a
+lion on the top of it. [5] Let into the pillar, on each of its four
+sides, there is an image of Buddha, inside and out shining and
+transparent, and pure as it were of lapis lazuli. Some teachers of
+another doctrine once disputed with the S'ramanas about the right to
+this as a place of residence, and the latter were having the worst of
+the argument, when they took an oath on both sides on the condition
+that, if the place did indeed belong to the S'ramanas, there should be
+some marvellous attestation of it. When these words had been spoken, the
+lion on the top gave a great roar, thus giving the proof; on which their
+opponents were frightened, bowed to the decision, and withdrew.
+
+Through Buddha having for three months partaken of the food of heaven,
+his body emitted a heavenly fragrance, unlike that of an ordinary man.
+He went immediately and bathed; and afterwards, at the spot where he did
+so, a bathing-house was built, which is still existing. At the place
+where the bhikshuni Utpala was the first to do reverence to Buddha, a
+tope has now been built.
+
+At the places where Buddha, when he was in the world, cut his hair and
+nails, topes are erected; and where the three Buddhas [6] that preceded
+S'âkyamuni Buddha and he himself sat; where they walked, and where
+images of their persons were made. At all these places topes were made,
+and are still existing. At the place where S'akra, Ruler of the Devas,
+and the king of the Brahma-loka followed Buddha down from the
+Trayastrimsas heaven they have also raised a tope.
+
+At this place the monks and nuns may be a thousand, who all receive
+their food from the common store, and pursue their studies, some of the
+mahayana and some of the hînayâna. Where they live, there is a
+white-eared dragon, which acts the part of danapati to the community of
+these monks, causing abundant harvests in the country, and the enriching
+rains to come in season, without the occurrence of any calamities, so
+that the monks enjoy their repose and ease. In gratitude for its
+kindness, they have made for it a dragon-house, with a carpet for it to
+sit on, and appointed for it a diet of blessing, which they present for
+its nourishment. Every day they set apart three of their number to go to
+its house, and eat there. Whenever the summer retreat is ended, the
+dragon straightway changes its form, and appears as a small snake, with
+white spots at the side of its ears. As soon as the monks recognize it,
+they fill a copper vessel with cream, into which they put the creature,
+and then carry it round from the one who has the highest seat at their
+tables to him who has the lowest, when it appears as if saluting them.
+When it has been taken round, immediately it disappears; and every year
+it thus comes forth once. The country is very productive, and the people
+are prosperous, and happy beyond comparison. When people of other
+countries come to it, they are exceedingly attentive to them all, and
+supply them with what they need.
+
+Fifty yojanas northwest from the monastery there is another, called "The
+Great Heap." Great Heap was the name of a wicked demon, who was
+converted by Buddha, and men subsequently at this place reared a vihâra.
+When it was being made over to an Arhat by pouring water on his hands,
+some drops fell on the ground. They are still on the spot, and however
+they may be brushed away and removed, they continue to be visible, and
+cannot be made to disappear.
+
+At this place there is also a tope to Buddha, where a good spirit
+constantly keeps all about it swept and watered, without any labor of
+man being required. A king of corrupt views once said, "Since you are
+able to do this, I will lead a multitude of troops and reside there till
+the dirt and filth has increased and accumulated, and see whether you
+can cleanse it away or not." The spirit thereupon raised a great wind,
+which blew the filth away, and made the place pure.
+
+At this place there are many small topes, at which a man may keep
+counting a whole day without being able to know their exact number. If
+he be firmly bent on knowing it, he will place a man by the side of each
+tope. When this is done, proceeding to count the number of the men,
+whether they be many or few, he will not get to know the number. [7]
+
+There is a monastery, containing perhaps six hundred or seven hundred
+monks, in which there is a place where a Pratyeka Buddha used to take
+his food. The nirvâna ground where he was burned after death is as large
+as a carriage wheel; and while grass grows all around, on this spot
+there is none. The ground also where he dried his clothes produces no
+grass, but the impression of them, where they lay on it, continues to
+the present day.
+
+
+[Footnote 1: The heaven of Indra or Sâkya, meaning "the heaven of
+thirty-three classes," a name which has been explained both historically
+and mythologically. "The description of it," says Eitel, "tallies in all
+respects with the Svarga of Brahmanic mythology. It is situated between
+the four peaks of the Meru, and consists of thirty-two cities of devas,
+eight on each of the four corners of the mountain. Indra's capital of
+Bellevue is in the centre. There he is enthroned, with a thousand heads
+and a thousand eyes, and four arms grasping the vajra, with his wife and
+119,000 concubines. There he receives the monthly reports of the four
+Mahârâjas, concerning the progress of good and evil in the world," etc.,
+etc.]
+
+[Footnote 2: Buddha's mother, Mâyâ and Mahâ-mâyâ, died seven days after
+his birth.]
+
+[Footnote 3: Anuruddha was a first cousin of Sâkyamuni, being the son of
+his uncle Amritodana. He is often mentioned in the account we have of
+Buddha's last moments. His special gift was the "heavenly eye," the
+first of the six "supernatural talents," the faculty of comprehending in
+one instantaneous view, or by intuition, all beings in all worlds.]
+
+[Footnote 4: This was Brahma, the first person of the Brahmanical
+Trimurti, adopted by Buddhism, but placed in an inferior position, and
+surpassed by every Buddhist saint who attains to bodhi.]
+
+[Footnote 5: A note of Mr. Beal says on this:--"General Cunningham, who
+visited the spot (1862), found a pillar, evidently of the age of Asoka,
+with a well-carved elephant on the top, which, however, was minus trunk
+and tail. He supposes this to be the pillar seen by Fâ-hien, who mistook
+the top of it for a lion. It is possible such a mistake may have been
+made, as in the account of one of the pillars at Srâvasti, Fâ-hien says
+an ox formed the capital, whilst Hsüan-chwang calls it an elephant."]
+
+[Footnote 6: These three predecessors of Sakya-muni were the three
+Buddhas of the present or Mahâ-bhadra Kalpa, of which he was the fourth,
+and Maitreya is to be the fifth and last. They were: (i) Kra-kuchanda,
+"he who readily solves all doubts"; a scion of the Kasyapa family. Human
+life reached in his time forty thousand years, and so many persons were
+converted by him. (2) Kanakamuni, "body radiant with the color of pure
+gold"; of the same family. Human life reached in his time thirty
+thousand years, and so many persons were converted by him. (3) Kasyapa,
+"swallower of light." Human life reached in his time twenty thousand
+years, and so many persons were converted by him.]
+
+[Footnote 7: This would seem to be absurd; but the writer evidently
+intended to convey the idea that there was something mysterious about
+the number of the topes.]
+
+
+
+CHAPTER XVIII
+
+~Buddha's Subjects of Discourse~
+
+
+Fâ-Hien stayed at the Dragon vihara till after the summer retreat, [1]
+and then, travelling to the southeast for seven yojanas, he arrived at
+the city of Kanyakubja, lying along the Ganges. There are two
+monasteries in it, the inmates of which are students of the hinayâna. At
+a distance from the city of six or seven li, on the west, on the
+northern bank of the Ganges, is a place where Buddha preached the Law to
+his disciples. It has been handed down that his subjects of discourse
+were such as "The bitterness and vanity of life as impermanent and
+uncertain," and that "The body is as a bubble or foam on the water." At
+this spot a tope was erected, and still exists.
+
+Having crossed the Ganges, and gone south for three yojanas, the
+travellers arrived at a village named A-le, containing places where
+Buddha preached the Law, where he sat, and where he walked, at all of
+which topes have been built.
+
+
+[Footnote 1: This was, probably, in A.D. 405.]
+
+
+
+CHAPTER XIX
+
+~Legend of Buddha's Danta-kâshtha~
+
+
+Going on from this to the southeast for three yojanas, they came to the
+great kingdom of Shâ-che. As you go out of the city of Shâ-che by the
+southern gate, on the east of the road is the place where Buddha, after
+he had chewed his willow branch, stuck it in the ground, when it
+forthwith grew up seven cubits, at which height it remained, neither
+increasing nor diminishing. The Brahmans, with their contrary doctrines,
+became angry and jealous. Sometimes they cut the tree down, sometimes
+they plucked it up, and cast it to a distance, but it grew again on the
+same spot as at first. Here also is the place where the four Buddhas
+walked and sat, and at which a tope was built that is still existing.
+
+
+
+CHAPTER XX
+
+~The Jetavana Vihâra--Legends of Buddha~
+
+
+Going on from this to the south, for eight yojanas, the travellers came
+to the city of Sravasti in the kingdom of Kosala, in which the
+inhabitants were few and far between, amounting in all only to a few
+more than two hundred families; the city where king Prasenajit ruled,
+and the place of the old vihâra of Maha-prajâpati; [1] of the well and
+walls of the house of the Vaisya head Sudatta; [2] and where the
+Angulimâlya [3] became an Arhat, and his body was afterwards burned on
+his attaining to pari-nirvâna. At all these places topes were
+subsequently erected, which are still existing in the city. The
+Brahmans, with their contrary doctrine, became full of hatred and envy
+in their hearts, and wished to destroy them, but there came from the
+heavens such a storm of crashing thunder and flashing lightning that
+they were not able in the end to effect their purpose.
+
+As you go out from the city by the south gate, and one thousand two
+hundred paces from it, the Vais'ya head Sudatta built a vihâra, facing
+the south; and when the door was open, on each side of it there was a
+stone pillar, with the figure of a wheel on the top of that on the left,
+and the figure of an ox on the top of that on the right. On the left and
+right of the building the ponds of water clear and pure, the thickets of
+trees always luxuriant, and the numerous flowers of various hues,
+constituted a lovely scene, the whole forming what is called the
+Jetavana vihâra.
+
+When Buddha went up to the Trayastrimsas heaven, and preached the Law
+for the benefit of his mother, after he had been absent for ninety days,
+Prasenajit, longing to see him, caused an image of him to be carved in
+Gosirsha Chandana wood, and put in the place where he usually sat. When
+Buddha, on his return entered the vihara, this image immediately left
+its place, and came forth to meet him. Buddha said to it, "Return to
+your seat. After I have attained to pari-nirvâna, you will serve as a
+pattern to the four classes of my disciples," [4] and on this the image
+returned to its seat. This was the very first of all the images of
+Buddha, and that which men subsequently copied. Buddha then removed, and
+dwelt in a small vihara on the south side of the other, a different
+place from that containing the image, and twenty paces distant from it.
+
+The Jetavana vihâra was originally of seven stories. The kings and
+people of the countries around vied with one another in their offerings,
+hanging up about it silken streamers and canopies, scattering flowers,
+burning incense, and lighting lamps, so as to make the night as bright
+as the day. This they did day after day without ceasing. It happened
+that a rat, carrying in its mouth the wick of a lamp, set one of the
+streamers or canopies on fire, which caught the vihâra, and the seven
+stories were all consumed. The kings, with their officers and people,
+were all very sad and distressed, supposing that the sandalwood image
+had been burned; but lo! after four or five days, when the door of a
+small vihâra on the east was opened, there was immediately seen the
+original image. They were all greatly rejoiced, and cooperated in
+restoring the vihâra. When they had succeeded in completing two stories,
+they removed the image back to its former place.
+
+When Fâ-hien and Tâo-ching first arrived at the Jetavana monastery, and
+thought how the World-honored one had formerly resided there for
+twenty-five years, painful reflections arose in their minds. Born in a
+border-land, along with their like-minded friends, they had travelled
+through so many kingdoms; some of those friends had returned to their
+own land, and some had died, proving the impermanence and uncertainty of
+life; and today they saw the place where Buddha had lived now unoccupied
+by him. They were melancholy through their pain of heart, and the crowd
+of monks came out, and asked them from what kingdom they were come. "We
+are come," they replied, "from the land of Han." "Strange," said the
+monks with a sigh, "that men of a border country should be able to come
+here in search of our Law!" Then they said to one another, "During all
+the time that we, preceptors and monks, have succeeded to one another,
+we have never seen men of Han, followers of our system, arrive here."
+
+Four li to the northwest of the vihâra there is a grove called "The
+Getting of Eyes." Formerly there were five hundred blind men, who lived
+here in order that they might be near the vihâra. Buddha preached his
+Law to them, and they all got their eyesight. Full of joy, they stuck
+their staves in the earth, and with their heads and faces on the ground,
+did reverence. The staves immediately began to grow, and they grew to be
+great. People made much of them, and no one dared to cut them down, so
+that they came to form a grove. It was in this way that it got its name,
+and most of the Jetavana monks, after they had taken their mid-day meal,
+went to the grove, and sat there in meditation.
+
+Six or seven li northeast from the Jetavana, mother Vaisakha built
+another vihâra, to which she invited Buddha and his monks, and which is
+still existing.
+
+To each of the great residences for the monks at the Jetavana vihâra
+there were two gates, one facing the east and the other facing the
+north. The park containing the whole was the space of ground which the
+Vaisaya head, Sudatta, purchased by covering it with gold coins. The
+vihâra was exactly in the centre. Here Buddha lived for a longer time
+than at any other place, preaching his Law and converting men. At the
+places where he walked and sat they also subsequently reared topes, each
+having its particular name; and here was the place where Sundari [5]
+murdered a person and then falsely charged Buddha with the crime.
+Outside the east gate of the Jetavana, at a distance of seventy paces to
+the north, on the west of the road, Buddha held a discussion with the
+advocates of the ninety-six schemes of erroneous doctrine, when the king
+and his great officers, the householders, and people were all assembled
+in crowds to hear it. Then a woman belonging to one of the erroneous
+systems, by name Chañchamana, prompted by the envious hatred in her
+heart, and having put on extra clothes in front of her person, so as to
+give her the appearance of being with child, falsely accused Buddha
+before all the assembly of having acted unlawfully towards her. On this,
+Sakra, Ruler of Devas, changed himself and some devas into white mice,
+which bit through the strings about her waist; and when this was done,
+the extra clothes which she wore dropped down on the ground. The earth
+at the same time was rent, and she went down alive into hell. This also
+is the place where Devadatta, trying with empoisoned claws to injure
+Buddha, went down alive into hell. Men subsequently set up marks to
+distinguish where both these events took place.
+
+Further, at the place where the discussion took place, they reared a
+vihâra rather more than sixty cubits high, having in it an image of
+Buddha in a sitting posture. On the east of the road there was a
+devâlaya [6] of one of the contrary systems, called "The Shadow
+Covered," right opposite the vihâra on the place of discussion, with
+only the road between them, and also rather more than sixty cubits high.
+The reason why it was called "The Shadow Covered" was this: When the sun
+was in the west, the shadow of the vihâra of the World-honored one fell
+on the devâlaya of a contrary system; but when the sun was in the east,
+the shadow of that devâlaya was diverted to the north, and never fell on
+the vihâra of Buddha. The malbelievers regularly employed men to watch
+their devâlaya, to sweep and water all about it, to burn incense, light
+the lamps, and present offerings; but in the morning the lamps were
+found to have been suddenly removed, and in the vihâra of Buddha. The
+Brahmans were indignant, and said, "Those Sramanas take our lamps and
+use them for their own service of Buddha, but we will not stop our
+service for you!" [7] On that night the Brahmans themselves kept watch,
+when they saw the deva spirits which they served take the lamps and go
+three times round the vihâra of Buddha and present offerings. After this
+administration to Buddha they suddenly disappeared. The Brahmans
+thereupon knowing how great was the spiritual power of Buddha, forthwith
+left their families, and became monks. It has been handed down, that,
+near the time when these things occurred, around the Jetavana vihâra
+there were ninety-eight monasteries, in all of which there were monks
+residing, excepting only in one place which was vacant. In this Middle
+Kingdom there are ninety-six sorts of views, erroneous and different
+from our system, all of which recognize this world and the future world
+and the connection between them. Each has its multitude of followers,
+and they all beg their food: only they do not carry the alms-bowl. They
+also, moreover, seek to acquire the blessing of good deeds on
+unfrequented ways, setting up on the roadside houses of charity, where
+rooms, couches, beds, and food and drink are supplied to travellers, and
+also to monks, coming and going as guests, the only difference being in
+the time for which those parties remain.
+
+There are also companies of the followers of Devadatta still existing.
+They regularly make offerings to the three previous Buddhas, but not to
+Sâkyamuni Buddha.
+
+Four li southeast from the city of Srâvastî, a tope has been erected at
+the place where the World-honored one encountered king Virûdhaha, when
+he wished to attack the kingdom of Shay-e, and took his stand before him
+at the side of the road.
+
+
+[Footnote 1: Explained by "Path of Love," and "Lord of Life." Prajâpati
+was aunt and nurse of Sâkyamuni, the first woman admitted to the
+monkhood, and the first superior of the first Buddhistic convent. She is
+yet to become a Buddha.]
+
+[Footnote 2: Sudatta, meaning "almsgiver," was the original name of
+Anâtha-pindika, a wealthy householder, or Vaisya head, of Srâvasti,
+famous for his liberality. Of his old house, only the well and walls
+remained at the time of Fâ-hien's visit to Srâvasti.]
+
+[Footnote 3: The Angulimâlya were a sect or set of Sivaitic fanatics,
+who made assassination a religious act. The one of them here mentioned
+had joined them by the force of circumstances. Being converted by
+Buddha, he became a monk.]
+
+[Footnote 4: Ârya, meaning "honorable," "venerable," is a title given
+only to those who have mastered the four spiritual truths:--(i) that
+"misery" is a necessary condition of all sentient existence; this is
+duhka: (ii) that the "accumulation" of misery is caused by the passions;
+this is samudaya: (iii) that the "extinction" of passion is possible;
+this is nirodha: and (iv) that the "path" leads to the extinction of
+passion; which is marga. According to their attainment of these truths,
+the Aryas, or followers of Buddha, are distinguished into four
+classes--Srotâpannas, Sakridâgamins, Anâgâmins, and Arhats.]
+
+[Footnote 5: Hsüan-chwang does not give the name of this murderer; see
+in Julien's "Vie et Voyages de Hiouen-thsang "--"a heretical Brahman
+killed a woman and calumniated Buddha." See also the fuller account in
+Beal's "Records of Western Countries," where the murder is committed by
+several Brahmacharins. In this passage Beal makes Sundari to be the name
+of the murdered person. But the text cannot be so construed.]
+
+[Footnote 6: A devâlaya is a place in which a deva is worshipped--a
+general name for all Brahmanical temples.]
+
+[Footnote 7: Their speech was somewhat unconnected, but natural enough
+in the circumstances. Compare the whole account with the narrative in 1
+Samuel v. about the Ark and Dagon, that "twice-battered god of
+Palestine."]
+
+
+
+CHAPTER XXI
+
+~The Three Predecessors of Sâkyamuni~
+
+
+Fifty li to the west of the city brings the traveller to a town
+named Too-wei, the birthplace of Kâsyapa Buddha. At the
+place where he and his father met, and at that where he attained
+to pari-nirvâna, topes were erected. Over the entire relic
+of the whole body of him, the Kâsyapa Tathâgata, a great tope
+was also erected.
+
+Going on southeast from the city of Srâvasti for twelve yojanas,
+the travellers came to a town named Na-pei-keâ, the birthplace
+of Krakuchanda Buddha. At the place where he and his father met,
+and at that where he attained to pari-nirvâna, topes were erected.
+Going north from here less than a yojana, they came to a town
+which had been the birthplace of Kanakamuni Buddha. At the place
+where he and his father met, and where he attained to pari-nirvâna,
+topes were erected.
+
+
+
+CHAPTER XXII
+
+~Legends of Buddha's Birth~
+
+
+Less than a yojana to the east from this brought them to the city of
+Kapilavastu; but in it there was neither king nor people. All was mound
+and desolation. Of inhabitants there were only some monks and a score or
+two of families of the common people. At the spot where stood the old
+palace of king Suddhodana there have been made images of his eldest son
+and his mother; and at the places where that son appeared mounted on a
+white elephant when he entered his mother's womb, and where he turned
+his carriage round on seeing the sick man after he had gone out of the
+city by the eastern gate, topes have been erected. The places were also
+pointed out where the rishi Â-e inspected the marks of Buddhaship on the
+body of the heir-apparent when an infant; where, when he was in company
+with Nanda and others, on the elephant being struck down and drawn on
+one side, he tossed it away; [1] where he shot an arrow to the
+southeast, and it went a distance of thirty li, then entering the ground
+and making a spring to come forth, which men subsequently fashioned into
+a well from which travellers might drink; where, after he had attained
+to Wisdom, Buddha returned and saw the king, his father; where five
+hundred Sâkyas quitted their families and did reverence to Upâli [2]
+while the earth shook and moved in six different ways; where Buddha
+preached his Law to the devas, and the four deva kings and others kept
+the four doors of the hall, so that even the king, his father, could not
+enter; where Buddha sat under a nyagrodha tree, which is still standing,
+with his face to the east, and his aunt Mahâ-prajâpati presented him
+with a Sanghâli; and where king Vaidûrya slew the seed of Sâkya, and
+they all in dying became Srotâpannas. [3] A tope was erected at this
+last place, which is still existing.
+
+Several li northeast from the city was the king's field, where the
+heir-apparent sat under a tree, and looked at the ploughers.
+
+Fifty li east from the city was a garden, named Lumbinî, where the queen
+entered the pond and bathed. Having come forth from the pond on the
+northern bank, after walking twenty paces, she lifted up her hand, laid
+hold of a branch of a tree, and, with her face to the east, gave birth
+to the heir-apparent. When he fell to the ground, he immediately walked
+seven paces. Two dragon-kings appeared and washed his body. At the place
+where they did so, there was immediately formed a well, and from it, as
+well as from the above pond, where the queen bathed, the monks even now
+constantly take the water, and drink it.
+
+There are four places of regular and fixed occurrence in the history of
+all Buddhas: first, the place where they attained to perfect Wisdom and
+became Buddha; second, the place where they turned the wheel of the Law;
+third, the place where they preached the Law, discoursed of
+righteousness, and discomfited the advocates of erroneous doctrines; and
+fourth, the place where they came down, after going up to the
+Trayastrimsas heaven to preach the Law for the benefit of their
+mothers. Other places in connection with them became remarkable,
+according to the manifestations which were made at them at particular
+times.
+
+The country of Kapilavastu is a great scene of empty desolation. The
+inhabitants are few and far between. On the roads people have to be on
+their guard against white elephants [4] and lions, and should not travel
+incautiously.
+
+
+[Footnote 1: The Lichchhavis of Vaisâlî had sent to the young prince a
+very fine elephant; but when it was near Kapilavastu, Deva-datta, out of
+envy, killed it with a blow of his fist. Nanda (not Ânanda, but a
+half-brother of Siddhartha), coming that way, saw the carcass lying on
+the road, and pulled it on one side; but the Bodhisattva, seeing it
+there, took it by the tail, and tossed it over seven fences and ditches,
+when the force of its fall made a great ditch.]
+
+[Footnote 2: They did this, probably, to show their humility, for Upâli
+was only a Sûdra by birth, and had been a barber; so from the first did
+Buddhism assert its superiority to the conditions of rank and caste.
+Upâli was distinguished by his knowledge of the rules of discipline, and
+praised on that account by Buddha. He was one of the three leaders of
+the first synod, and the principal compiler of the original Vinaya
+books.]
+
+[Footnote 3: The Srotâpannas are the first class of saints, who are not
+to be reborn in a lower sphere, but attain to nirvàna after having been
+reborn seven times consecutively as men or devas. The Chinese editions
+state there were one thousand of the Sãkya seed. The general account is
+that they were five hundred, all maidens, who refused to take their
+place in king Vaidurya's harem, and were in consequence taken to a pond,
+and had their hands and feet cut off. There Buddha came to them, had
+their wounds dressed, and preached to them the Law. They died in the
+faith, and were reborn in the region of the four Great Kings. Thence
+they came back and visited Buddha at Jetavana in the night, and there
+they obtained the reward of Srotâpanna.]
+
+[Footnote 4: Fâ-hien does not say that he himself saw any of these white
+elephants, nor does he speak of the lions as of any particular color. We
+shall find by and by, in a note further on, that, to make them appear
+more terrible, they are spoken of as "black."]
+
+
+
+CHAPTER XXIII
+
+~Legends of Râma and its Tope~
+
+
+East from Buddha's birthplace, and at a distance of five yojanas, there
+is a kingdom called Râma. The king of this country, having obtained one
+portion of the relics of Buddha's body, returned with it and built over
+it a tope, named the Râma tope. By the side of it there was a pool, and
+in the pool a dragon, which constantly kept watch over the tope, and
+presented offerings at it day and night. When king Asoka came forth
+into the world, he wished to destroy the eight topes over the relics,
+and to build instead of them eighty-four thousand topes. [1] After he
+had thrown down the seven others, he wished next to destroy this tope.
+But then the dragon showed itself, and took the king into its palace;
+when he had seen all the things provided for offerings, it said to him,
+"If you are able with your offerings to exceed these, you can destroy
+the tope, and take it all away. I will not contend with you." The king,
+however, knew that such appliances for offerings were not to be had
+anywhere in the world, and thereupon returned without carrying out his
+purpose.
+
+Afterwards, the ground all about became overgrown with vegetation, and
+there was nobody to sprinkle and sweep about the tope; but a herd of
+elephants came regularly, which brought water with their trunks to water
+the ground, and various kinds of flowers and incense, which they
+presented at the tope. Once there came from one of the kingdoms a
+devotee to worship at the tope. When he encountered the elephants he was
+greatly alarmed, and screened himself among the trees; but when he saw
+them go through with the offerings in the most proper manner, the
+thought filled him with great sadness--that there should be no monastery
+here, the inmates of which might serve the tope, but the elephants have
+to do the watering and sweeping. Forthwith he gave up the great
+prohibitions by which he was bound, and resumed the status of a
+Srâmanera. With his own hands he cleared away the grass and trees, put
+the place in good order, and made it pure and clean. By the power of his
+exhortations, he prevailed on the king of the country to form a
+residence for monks; and when that was done, he became head of the
+monastery. At the present day there are monks residing in it. This event
+is of recent occurrence; but in all the succession from that time till
+now, there has always been a Srâmanera head of the establishment.
+
+[Footnote 1: The bones of the human body are supposed to consist of
+84,000 atoms, and hence the legend of Asoka's wish to build 84,000
+topes, one over each atom of Sakyamuni's skeleton.]
+
+
+
+CHAPTER XXIV
+
+~Where Buddha Renounced the World~
+
+
+East from here four yojanas, there is the place where the heir-apparent
+sent back Chandaka, with his white horse; and there also a tope was
+erected.
+
+Four yojanas to the east from this, the travellers came to the Charcoal
+tope, where there is also a monastery.
+
+Going on twelve yojanas, still to the east, they came to the city of
+Kusanagara, on the north of which, between two trees, on the bank of the
+Nairañjanâ river, is the place where the World-honored one, with his
+head to the north, attained to pan-nirvâna and died. There also are the
+places where Subhadra, [1] the last of his converts, attained to Wisdom
+and became an Arhat; where in his coffin of gold they made offerings to
+the World-honored one for seven days, where the Vajrapâni laid aside his
+golden club, and where the eight kings divided the relics of the burnt
+body: at all these places were built topes and monasteries, all of which
+are now existing.
+
+In the city the inhabitants are few and far between, comprising only the
+families belonging to the different societies of monks.
+
+Going from this to the southeast for twelve yojanas, they came to the
+place where the Lichchhavis wished to follow Buddha to the place of his
+pari-nirvâna, and where, when he would not listen to them and they kept
+cleaving to him, unwilling to go away, he made to appear a large and
+deep ditch which they could not cross over, and gave them his alms-bowl,
+as a pledge of his regard, thus sending them back to their families.
+There a stone pillar was erected with an account of this event engraved
+upon it.
+
+
+[Footnote 1: A Brahman of Benâres, said to have been one hundred and
+twenty years old, who came to learn from Buddha the very night he died.
+Ânanda would have repulsed him; but Buddha ordered him to be introduced;
+and then putting aside the ingenious but unimportant question which he
+propounded, preached to him the Law. The Brahman was converted and
+attained at once to Arhatship.]
+
+
+
+CHAPTER XXV
+
+~The Kingdom of Vaisâlî~
+
+
+East from this city ten yojanas, the travellers came to the kingdom of
+Vaisâlî. North of the city so named is a large forest, having in it the
+double-galleried vihâra where Buddha dwelt, and the tope over half the
+body of Ânanda. Inside the city the woman Âmbapâlî [1] built a vihâra in
+honor of Buddha, which is now standing as it was at first. Three li
+south of the city, on the west of the road, is the garden which the same
+Âmbapâlî presented to Buddha, in which he might reside. When Buddha was
+about to attain to his pari-nirvâna, as he was quitting the city by the
+west gate, he turned round, and, beholding the city on his right, said
+to them, "Here I have taken my last walk." Men subsequently built a tope
+at this spot.
+
+Three li northwest of the city there is a tope called, "Bows and weapons
+laid down." The reason why it got that name was this: The inferior wife
+of a king, whose country lay along the river Ganges, brought forth from
+her womb a ball of flesh. The superior wife, jealous of the other, said,
+"You have brought forth a thing of evil omen," and immediately it was
+put into a box of wood and thrown into the river. Farther down the
+stream another king was walking and looking about, when he saw the
+wooden box floating in the water. He had it brought to him, opened it,
+and found a thousand little boys, upright and complete, and each one
+different from the others. He took them and had them brought up. They
+grew tall and large, and very daring and strong, crushing all opposition
+in every expedition which they undertook. By and by they attacked the
+kingdom of their real father, who became in consequence greatly
+distressed and sad. His inferior wife asked what it was that made him
+so, and he replied, "That king has a thousand sons, daring and strong
+beyond compare, and he wishes with them to attack my kingdom; this is
+what makes me sad." The wife said, "You need not be sad and sorrowful.
+Only make a high gallery on the wall of the city on the east; and when
+the thieves come, I shall be able to make them retire." The king did as
+she said; and when the enemies came, she said to them from the tower,
+"You are my sons; why are you acting so unnaturally and rebelliously?"
+They replied, "Who are you that say you are our mother?" "If you do not
+believe me," she said, "look, all of you, towards me, and open your
+mouths." She then pressed her breasts with her two hands, and each sent
+forth five hundred jets of milk, which fell into the mouths of the
+thousand sons. The thieves thus knew that she was their mother, and laid
+down their bows and weapons. The two kings, the fathers, hereupon fell
+into reflection, and both got to be Pratyeka Buddhas. The tope of the
+two Pratyeka Buddhas is still existing.
+
+In a subsequent age, when the World-honored one had attained to perfect
+Wisdom and become Buddha, he said to his disciples, "This is the place
+where I in a former age laid down my bow and weapons." [2] It was thus
+that subsequently men got to know the fact, and raised the tope on this
+spot, which in this way received its name. The thousand little boys were
+the thousand Buddhas of this Bhadra-kalpa. [3]
+
+It was by the side of the "Weapons-laid-down" tope that Buddha, having
+given up the idea of living longer, said to Ânanda, "In three months
+from this I will attain to pari-nirvâna"; and king Mâra [4] had so
+fascinated and stupefied Ânanda, that he was not able to ask Buddha to
+remain longer in this world.
+
+Three or four li east from this place there is a tope commemorating the
+following occurrence: A hundred years after the pari-nirvâna of Buddha,
+some Bhikshus of Vaisâlî went wrong in the matter of the disciplinary
+rules in ten particulars, and appealed for their justification to what
+they said were the words of Buddha. Hereupon the Arhats and Bhikshus
+observant of the rules, to the number in all of seven hundred monks,
+examined afresh and collated the collection of disciplinary books [5].
+Subsequently men built at this place the tope in question, which is
+still existing.
+
+
+[Footnote 1: Âmbapâlî, Âmrapâlî, or Âmradarikâ, "the guardian of the
+Âmra (probably the mango) tree," is famous in Buddhist annals. She was a
+courtesan. She had been in many nârakas or hells, was one hundred
+thousand times a female beggar, and ten thousand times a prostitute; but
+maintaining perfect continence during the period of Kâsyana Buddha,
+Sakyamuni's predecessor, she had been born a devî, and finally appeared
+in earth under an Âmra tree in Vaisâlî. There again she fell into her
+old ways, and had a son by king Bimbisâra; but she was won over by
+Buddha to virtue and chastity, renounced the world, and attained to the
+state of an Arhat.]
+
+[Footnote 2: Thus Sâkyamuni had been one of the thousand little boys who
+floated in the box in the Ganges. How long back the former age was we
+cannot tell. I suppose the tope of the two fathers who became Pratyeka
+Buddhas had been built like the one commemorating the laying down of
+weapons after Buddha had told his disciples of the strange events in the
+past.]
+
+[Footnote 3: Bhadra-kalpa, "the Kalpa of worthies or sages." "This,"
+says Eitel, "is a designation for a Kalpa of stability, so-called
+because one thousand Buddhas appear in the course of it. Our present
+period is a Bhadra-kalpa, and four Buddhas have already appeared. It is
+to last two hundred and thirty-six millions of years, but over one
+hundred and fifty-one millions have already elapsed."]
+
+[Footnote 4: "The king of demons." The name Mara is explained by "the
+murderer," "the destroyer of virtue," and similar appellations. "He is,"
+says Eitel, "the personification of lust, the god of love, sin, and
+death, the arch-enemy of goodness, residing in the heaven Paranirmita
+Vasavartin on the top of the Kamadhatu. He assumes different forms,
+especially monstrous ones, to tempt or frighten the saints, or sends his
+daughters, or inspires wicked men like Devadatta or the Nirgranthas to
+do his work. He is often represented with 100 arms, and riding on an
+elephant."]
+
+[Footnote 5: Or the Vinaya-pitaka. The meeting referred to was an
+important one, and is generally spoken of as the second Great Council of
+the Buddhist Church. The first Council was that held at Râjagriha,
+shortly after Buddha's death, under the presidency of Kâsyapa--say about
+B.C. 410. The second was that spoken of here--say about B.C. 300.]
+
+
+
+CHAPTER XXVI
+
+~Remarkable Death of Ânanda~
+
+
+Four yojanas on from this place to the east brought the travellers to
+the confluence of the five rivers. When Ânanda was going from Magadha to
+Vaisâlî, wishing his pari-nirvâna to take place there, the devas
+informed king Ajâtasatru [1] of it, and the king immediately pursued
+him, in his own grand carriage, with a body of soldiers, and had reached
+the river. On the other hand, the Lichchhavis of Vaisâlî had heard that
+Ânanda was coming to their city, and they on their part came to meet
+him. In this way, they all arrived together at the river, and Ânanda
+considered that, if he went forward, king Ajâtasatru would be very
+angry, while, if he went back, the Lichchhavis would resent his conduct.
+He thereupon in the very middle of the river burnt his body in a fiery
+ecstasy of Samâdhi [2], and his pari-nirvâna was attained. He divided
+his body into two parts, leaving one part on each bank; so that each of
+the two kings got one part as a sacred relic, and took it back to his
+own capital, and there raised a tope over it.
+
+
+[Footnote 1: He was the son of king Bimbisâra, who was one of the first
+royal converts to Buddhism. Ajasat murdered his father, or at least
+wrought his death; and was at first opposed to Sakyamuni, and a favorer
+of Devadotta. When converted, he became famous for his liberality in
+almsgiving.]
+
+[Footnote 2: "Samâdhi," says Eitel, "signifies the highest pitch of
+abstract, ecstatic meditation; a state of absolute indifference to all
+influences from within or without; a state of torpor of both the
+material and spiritual forces of vitality; a sort of terrestrial
+Nirvâna, consistently culminating in total destruction of life."]
+
+
+
+CHAPTER XXVII
+
+~King Asoka's Spirit-built Palace and Halls~
+
+
+Having crossed the river, and descended south for a yojana, the
+travellers came to the town of Pâtaliputtra [1], in the kingdom of
+Magadha, the city where king Asoka ruled. The royal palace and halls
+in the midst of the city, which exist now as of old, were all made by
+spirits which he employed, and which piled up the stones, reared the
+walls and gates, and executed the elegant carving and inlaid
+sculpture-work--in a way which no human hands of this world could
+accomplish.
+
+King Asoka had a younger brother who had attained to be an Arhat, and
+resided on Gridhra-kûta hill, finding his delight in solitude and quiet.
+The king, who sincerely reverenced him, wished and begged him to come
+and live in his family, where he could supply all his wants. The other,
+however, through his delight in the stillness of the mountain, was
+unwilling to accept the invitation, on which the king said to him, "Only
+accept my invitation, and I will make a hill for you inside the city."
+Accordingly, he provided the materials of a feast, called to him the
+spirits, and announced to them, "Tomorrow you will all receive my
+invitation; but as there are no mats for you to sit on, let each one
+bring his own seat." Next day the spirits came, each one bringing with
+him a great rock, like a wall, four or five paces square, for a seat.
+When their sitting was over, the king made them form a hill with the
+large stones piled on one another, and also at the foot of the hill,
+with five large square stones, to make an apartment, which might be more
+than thirty cubits long, twenty cubits wide, and more than ten cubits
+high.
+
+In this city there had resided a great Brahman, named Râdha-sâmi, a
+professor of the mahâyâna, of clear discernment and much wisdom, who
+understood everything, living by himself in spotless purity. The king of
+the country honored and reverenced him, and served him as his teacher.
+If he went to inquire for and greet him, the king did not presume to sit
+down alongside of him; and if, in his love and reverence, he took hold
+of his hand, as soon as he let it go, the Brahman made haste to pour
+water on it and wash it. He might be more than fifty years old, and all
+the kingdom looked up to him. By means of this one man, the Law of
+Buddha was widely made-known, and the followers of other doctrines did
+not find it in their power to persecute the body of monks in any way.
+
+By the side of the tope of Asoka, there has been made a mahâyâna
+monastery, very grand and beautiful; there is also a hînayâna one; the
+two together containing six hundred or seven hundred monks. The rules of
+demeanor and the scholastic arrangements in them are worthy of
+observation.
+
+Shamans of the highest virtue from all quarters, and students, inquirers
+wishing to find out truth and the grounds of it, all resort to these
+monasteries. There also resides in this monastery a Brahman teacher,
+whose name also is Mañjusrî, whom the Shamans of greatest virtue in
+the kingdom, and the mahâyâna Bhikshus honor and look up to.
+
+The cities and towns of this country are the greatest of all in the
+Middle Kingdom. The inhabitants are rich and prosperous, and vie with
+one another in the practice of benevolence and righteousness. Every year
+on the eighth day of the second month they celebrate a procession of
+images. They make a four-wheeled car, and on it erect a structure of
+five stories by means of bamboos tied together. This is supported by a
+king-post, with poles and lances slanting from it, and is rather more
+than twenty cubits high, having the shape of a tope. White and silk-like
+cloth of hair is wrapped all round it, which is then painted in various
+colors. They make figures of devas, with gold, silver, and lapis lazuli
+grandly blended and having silken streamers and canopies hung out over
+them. On the four sides are niches, with a Buddha seated in each, and a
+Bodhisattva standing in attendance on him. There may be twenty cars, all
+grand and imposing, but each one different from the others. On the day
+mentioned, the monks and laity within the borders all come together;
+they have singers and skilful musicians: they say their devotions with
+flowers and incense. The Brahmans come and invite the Buddhas to enter
+the city. These do so in order, and remain two nights in it. All through
+the night they keep lamps burning, have skilful music, and present
+offerings. This is the practice in all the other kingdoms as well. The
+Heads of the Vaisya families in them establish in the cities houses for
+dispensing charity and medicines. All the poor and destitute in the
+country, orphans, widowers, and childless men, maimed people and
+cripples, and all who are diseased, go to those houses, and are provided
+with every kind of help, and doctors examine their diseases. They get
+the food and medicines which their cases require, and are made to feel
+at ease; and when they are better, they go away of themselves.
+
+When king Asoka destroyed the seven topes, intending to make eighty-four
+thousand, the first which he made was the great tope, more than three li
+to the south of this city. In front of this there is a footprint of
+Buddha, where a vihara has been built. The door of it faces the north,
+and on the south of it there is a stone pillar, fourteen or fifteen
+cubits in circumference, and more than thirty cubits high, on which
+there is an inscription, saying, "Asoka gave the Jambudvipa to the
+general body of all the monks, and then redeemed it from them with
+money. This he did three times." North from the tope three hundred or
+four hundred paces, king Asoka built the city of Ne-le. In it there is a
+stone pillar, which also is more than thirty feet high, with a lion on
+the top of it. On the pillar there is an inscription recording the
+things which led to the building of Ne-le, with the number of the year,
+the day, and the month.
+
+
+[Footnote 1: The modern Patna. The Sanscrit name means "The city of
+flowers." It is the Indian Florence.]
+
+
+
+CHAPTER XXVIII
+
+~Râjagriha, New and Old--Legends Connected with It~
+
+
+The travellers went on from this to the southeast for nine yojanas, and
+came to a small solitary rocky hill, at the head or end of which was an
+apartment of stone, facing the south--the place where Buddha sat, when
+Sakra, Ruler of Devas, brought the deva-musician, Pañchasikha, to give
+pleasure to him by playing on his lute. Sakra then asked Buddha about
+forty-two subjects, tracing the questions out with his finger one by one
+on the rock. The prints of his tracing are still there; and here also
+there is a monastery.
+
+A yojana southwest from this place brought them to the village of Nâla,
+where Sâriputtra was born, and to which also he returned, and attained
+here his pari-nirvâna. Over the spot where his body was burned there was
+built a tope, which is still in existence.
+
+Another yojana to the west brought them to New Râjagriha--the new city
+which was built by king Ajâtasatru. There were two monasteries in it.
+Three hundred paces outside the west gate, king Ajâtasatru, having
+obtained one portion of the relics of Buddha, built over them a tope,
+high, large, grand, and beautiful. Leaving the city by the south gate,
+and proceeding south four li, one enters a valley, and comes to a
+circular space formed by five hills, which stand all round it, and have
+the appearance of the suburban wall of a city. Here was the old city of
+king Bimbisâra; from east to west about five or six li, and from north
+to south seven or eight. It was here that Sâriputtra and Maudgalyâyana
+first saw Upasena [1]; that the Nirgrantha made a pit of fire and
+poisoned the rice, and then invited Buddha to eat with him; that king
+Ajâtasatru made a black elephant intoxicated with liquor, wishing him to
+injure Buddha; and that at the northeast corner of the city in a large
+curving space Jîvaka built a vihâra in the garden of Âmbapâlî, and
+invited Buddha with his one thousand two hundred and fifty disciples to
+it, that he might there make his offerings to support them. These places
+are still there as of old, but inside the city all is emptiness and
+desolation; no man dwells in it.
+
+[Footnote 1: One of the five first followers of Sakyamuni. He is also
+called Asvajit; in Pali Assaji; but Asvajit seems to be a military
+title, "Master or trainer of horses." The two more famous disciples met
+him, not to lead him, but to be directed by him, to Buddha.]
+
+
+
+CHAPTER XXIX
+
+~Fâ-Hien Passes a Night on Gridhra-kûta Hill~
+
+
+Entering the valley, and keeping along the mountains on the southeast,
+after ascending fifteen li, the travellers came to mount Gridhra-kûta.
+Three li before you reach the top, there is a cavern in the rocks,
+facing the south, in which Buddha sat in meditation. Thirty paces to the
+northwest there is another, where Ânanda was sitting in meditation, when
+the deva Mâra Pisuna, having assumed the form of a large vulture, took
+his place in front of the cavern, and frightened the disciple. Then
+Buddha, by his mysterious, supernatural power, made a cleft in the rock,
+introduced his hand, and stroked Ânanda's shoulder, so that his fear
+immediately passed away. The footprints of the bird and the cleft for
+Buddha's hand are still there, and hence comes the name of "The Hill of
+the Vulture Cavern."
+
+In front of the cavern there are the places where the four Buddhas sat.
+There are caverns also of the Arhats, one where each sat and meditated,
+amounting to several hundred in all. At the place where in front of his
+rocky apartment Buddha was walking from east to west in meditation, and
+Devadatta, from among the beetling cliffs on the north of the mountain,
+threw a rock across, and hurt Buddha's toes, the rock is still there.
+
+The hall where Buddha preached his Law has been destroyed, and only the
+foundations of the brick walls remain. On this hill the peak is
+beautifully green, and rises grandly up; it is the highest of all the
+five hills. In the New City Fâ-hien bought incense-sticks, flowers, oil
+and lamps, and hired two bhikshus, long resident at the place, to carry
+them to the peak. When he himself got to it, he made his offerings with
+the flowers and incense, and lighted the lamps when the darkness began
+to come on. He felt melancholy, but restrained his tears and said, "Here
+Buddha delivered the Sûrângama Sûtra. I, Fâ-hien, was born when I could
+not meet with Buddha; and now I only see the footprints which he has
+left, and the place where he lived, and nothing more." With this, in
+front of the rock cavern, he chanted the Sûrângama Sûtra, remained there
+over the night, and then returned towards the New City.
+
+
+
+CHAPTER XXX
+
+~Srataparna Cave, or Cave of the First Council~
+
+
+Out from the old city, after walking over three hundred paces, on the
+west of the road, the travellers found the Karanda Bamboo garden, where
+the old vihâra is still in existence, with a company of monks, who keep
+the ground about it swept and watered.
+
+North of the vihâra two or three li there was the Smasânam, which name
+means in Chinese "the field of graves into which the dead are thrown."
+
+As they kept along the mountain on the south, and went west for three
+hundred paces, they found a dwelling among the rocks, named the Pippala
+cave, in which Buddha regularly sat in meditation after taking his
+mid-day meal.
+
+Going on still to the west for five or six li, on the north of the hill,
+in the shade, they found the cavern called Srataparna, [1] the place
+where, after the nirvâna of Buddha, five hundred Arhats collected the
+Sûtras. When they brought the Sûtras forth, three lofty seats had been
+prepared and grandly ornamented. Sâriputtra occupied the one on the
+left, and Maudgalyâyana that on the right. Of the number of five hundred
+one was wanting. Mahâkasyapa was president on the middle seat. Ânanda
+was then outside the door, and could not get in. At the place there was
+subsequently raised a tope, which is still existing.
+
+Along the sides of the hill, there are also a very great many cells
+among the rocks, where the various Arhans sat and meditated. As you
+leave the old city on the north, and go down east for three li, there is
+the rock dwelling of Devadatta, and at a distance of fifty paces from it
+there is a large, square, black rock. Formerly there was a bhikshu, who,
+as he walked backwards and forwards upon it, thought with
+himself:--"This body is impermanent, a thing of bitterness and vanity,
+and which cannot be looked on as pure. I am weary of this body, and
+troubled by it as an evil." With this he grasped a knife, and was about
+to kill himself. But he thought again:--"The World-honored one laid down
+a prohibition against one's killing himself." [2] Further it occurred to
+him:--"Yes, he did; but I now only wish to kill three poisonous
+thieves." Immediately with the knife he cut his throat. With the first
+gash into the flesh he attained the state of a Srotâpanna; when he had
+gone half through, he attained to be an Anâgâmin; and when he had cut
+right through, he was an Arhat, and attained to pari-nirvâna, and died.
+
+
+[Footnote 1: A very great place in the annals of Buddhism. The Council
+in the Srataparna cave did not come together fortuitously, but appears
+to have been convoked by the older members to settle the rules and
+doctrines of the order. The cave was prepared for the occasion by king
+Ajâtasatru.]
+
+[Footnote 2: Buddha made a law forbidding the monks to commit suicide.
+He prohibited any one from discoursing on the miseries of life in such a
+manner as to cause desperation.]
+
+
+
+CHAPTER XXXI
+
+~Sâkyamuni's Attaining to the Buddhaship~
+
+
+From this place, after travelling to the west for four yojanas, the
+pilgrims came to the city of Gayâ; but inside the city all was emptiness
+and desolation. Going on again to the south for twenty li, they arrived
+at the place where the Bodhisattva for six years practised with himself
+painful austerities. All around was forest.
+
+Three li west from here they came to the place where, when Buddha had
+gone into the water to bathe, a deva bent down the branch of a tree, by
+means of which he succeeded in getting out of the pool.
+
+Two li north from this was the place where the Grâmika girls presented
+to Buddha the rice-gruel made with milk; and two li north from this was
+the place where, seated on a rock under a great tree, and facing the
+east, he ate the gruel. The tree and the rock are there at the present
+day. The rock may be six cubits in breadth and length, and rather more
+than two cubits in height. In Central India the cold and heat are so
+equally tempered that trees live for several thousand and even for ten
+thousand years.
+
+Half a yojana from this place to the northeast there was a cavern in the
+rocks, into which the Bodhisattva entered, and sat cross-legged with his
+face to the west. As he did so, he said to himself, "If I am to attain
+to perfect wisdom and become Buddha, let there be a supernatural
+attestation of it." On the wall of the rock there appeared immediately
+the shadow of a Buddha, rather more than three feet in length, which is
+still bright at the present day. At this moment heaven and earth were
+greatly moved, and devas in the air spoke plainly, "This is not the
+place where any Buddha of the past, or he that is to come, has attained,
+or will attain, to perfect Wisdom. Less than half a yojana from this to
+the southwest will bring you to the patra tree, where all past Buddhas
+have attained, and all to come must attain, to perfect Wisdom." When
+they had spoken these words, they immediately led the way forward to the
+place, singing as they did so. As they thus went away, the Bodhisattva
+arose and walked after them. At a distance of thirty paces from the
+tree, a deva gave him the grass of lucky omen, which he received and
+went on. After he had proceeded fifteen paces, five hundred green birds
+came flying towards him, went round him thrice, and disappeared. The
+Bodhisattva went forward to the patra tree, placed the kusa grass at the
+foot of it, and sat down with his face to the east. Then king Mâra sent
+three beautiful young ladies, who came from the north, to tempt him,
+while he himself came from the south to do the same. The Bodhisattva put
+his toes down on the ground, and the demon soldiers retired and
+dispersed, and the three young ladies were changed into old
+grandmothers.
+
+At the place mentioned above of the six years' painful austerities, and
+at all these other places, men subsequently reared topes and set up
+images, which all exist at the present day.
+
+Where Buddha, after attaining to perfect Wisdom, for seven days
+contemplated the tree, and experienced the joy of vimukti; where, under
+the patra tree, he walked to and fro from west to east for seven days;
+where the devas made a hall appear, composed of the seven precious
+substances, and presented offerings to him for seven days; where the
+blind dragon Muchilinda [1] encircled him for seven days; where he sat
+under the nyagrodha tree, on a square rock, with his face to the east,
+and Brahma-deva came and made his request to him; where the four deva
+kings brought to him their alms-bowls; where the five hundred merchants
+presented to him the roasted flour and honey; and where he converted the
+brothers Kasyapa and their thousand disciples;--at all these places
+topes were reared.
+
+At the place where Buddha attained to perfect Wisdom, there are three
+monasteries, in all of which there are monks residing. The families of
+their people around supply the societies of these monks with an abundant
+sufficiency of what they require, so that there is no lack or stint. The
+disciplinary rules are strictly observed by them. The laws regulating
+their demeanor in sitting, rising, and entering when the others are
+assembled, are those which have been practised by all the saints since
+Buddha was in the world down to the present day. The places of the four
+great topes have been fixed, and handed down without break, since Buddha
+attained to nirvâna. Those four great topes are those at the places
+where Buddha was born; where he attained to Wisdom; where he began to
+move the wheel of his Law; and where he attained to pari-nirvâna.
+
+
+[Footnote 1: Called also Maha, or the Great Muchilinda. Eitel says: "A
+naga king, the tutelary deity of a lake near which Sakyamuni once sat
+for seven days absorbed in meditation, whilst the king guarded him." The
+account in "The Life of the Buddha" is:--"Buddha went to where
+lived the naga king Muchilinda, and he, wishing to preserve him from the
+sun and rain, wrapped his body seven times round him, and spread out his
+hood over his head; and there he remained seven days in thought."]
+
+
+
+CHAPTER XXXII
+
+~Legend of King Asoka in a Former Birth~
+
+
+When king Asoka, in a former birth, was a little boy and playing on the
+road, he met Kasyapa Buddha walking. The stranger begged food, and the
+boy pleasantly took a handful of earth and gave it to him. The Buddha
+took the earth, and returned it to the ground on which he was walking;
+but because of this the boy received the recompense of becoming a king
+of the iron wheel, to rule over Jambudvîpa. Once when he was making a
+judicial tour of inspection through Jambudvîpa, he saw, between the iron
+circuit of the two hills, a naraka for the punishment of wicked men.
+Having thereupon asked his ministers what sort of a thing it was, they
+replied, "It belongs to Yama, [1] king of demons, for punishing wicked
+people." The king thought within himself:--"Even the king of demons is
+able to make a naraka in which to deal with wicked men; why should not
+I, who am the lord of men, make a naraka in which to deal with wicked
+men?" He forthwith asked his ministers who could make for him a naraka
+and preside over the punishment of wicked people in it. They replied
+that it was only a man of extreme wickedness who could make it; and the
+king thereupon sent officers to seek everywhere for such a bad man; and
+they saw by the side of a pond a man tall and strong, with a black
+countenance, yellow hair, and green eyes, hooking up the fish with his
+feet, while he called to him birds and beasts, and, when they came, then
+shot and killed them, so that not one escaped. Having got this man, they
+took him to the king, who secretly charged him, "You must make a square
+enclosure with high walls. Plant in it all kinds of flowers and fruits;
+make good ponds in it for bathing; make it grand and imposing in every
+way, so that men shall look to it with thirsting desire; make its gates
+strong and sure; and when any one enters, instantly seize him and punish
+him as a sinner, not allowing him to get out. Even if I should enter,
+punish me as a sinner in the same way, and do not let me go. I now
+appoint you master of that naraka."
+
+Soon after this a bhikshu, pursuing his regular course of begging his
+food, entered the gate of the place. When the lictors of the naraka saw
+him, they were about to subject him to their tortures; but he,
+frightened, begged them to allow him a moment in which to eat his
+mid-day meal. Immediately after, there came in another man, whom they
+thrust into a mortar and pounded till a red froth overflowed. As the
+bhikshu looked on, there came to him the thought of the impermanence,
+the painful suffering and inanity of this body, and how it is but as a
+bubble and as foam; and instantly he attained to Arhatship. Immediately
+after, the lictors seized him, and threw him into a caldron of boiling
+water. There was a look of joyful satisfaction, however, in the
+bhikshu's countenance. The fire was extinguished, and the water became
+cold. In the middle of the caldron there rose up a lotus flower, with
+the bhikshu seated on it. The lictors at once went and reported to the
+king that there was a marvellous occurrence in the naraka, and wished
+him to go and see it; but the king said, "I formerly made such an
+agreement that now I dare not go to the place." The lictors said, "This
+is not a small matter. Your Majesty ought to go quickly. Let your former
+agreement be altered." The king thereupon followed them, and entered the
+naraka, when the bhikshu preached the Law to him, and he believed, and
+was made free. Forthwith he demolished the naraka, and repented of all
+the evil which he had formerly done. From this time he believed in and
+honored the Three Precious Ones, and constantly went to a patra tree,
+repenting under it, with self-reproach, of his errors, and accepting the
+eight rules of abstinence.
+
+The queen asked where the king was constantly going to, and the
+ministers replied that he was constantly to be seen under such and such
+a patra tree. She watched for a time when the king was not there, and
+then sent men to cut the tree down. When the king came, and saw what had
+been done, he swooned away with sorrow, and fell to the ground. His
+ministers sprinkled water on his face, and after a considerable time he
+revived. He then built all round the stump with bricks, and poured a
+hundred pitchers of cows' milk on the roots; and as he lay with his four
+limbs spread out on the ground, he took this oath, "If the tree do not
+live, I will never rise from this." When he had uttered this oath, the
+tree immediately began to grow from the roots, and it has continued to
+grow till now, when it is nearly one hundred cubits in height.
+
+
+[Footnote 1: Yama was originally the Âryan god of the dead, living in a
+heaven above the world, the regent of the south; but Brahmanism
+transferred his abode to hell. Both views have been retained by
+Buddhism. The Yama of the text is the "regent of the narakas, residing
+south of Jambudvîpa, outside the Chakravâlas (the double circuit of
+mountains above), in a palace built of brass and iron. He has a sister
+who controls all the female culprits, as he exclusively deals with the
+male sex. Three times, however, in every twenty-four hours, a demon
+pours boiling copper into Yama's mouth, and squeezes it down his throat,
+causing him unspeakable pain." Such, however, is the wonderful
+"transrotation of births," that when Yama's sins have been expiated, he
+is to be reborn as Buddha, under the name of "The Universal King."]
+
+
+
+CHAPTER XXXIII
+
+~Kasyapa Buddha's Skeleton on Mount Gurupada~
+
+
+The travellers, going on from this three li to the south, came to a
+mountain named Gurupada, inside which Mahâkasyapa even now is. He made a
+cleft, and went down into it, though the place where he entered would
+not now admit a man. Having gone down very far, there was a hole on one
+side, and there the complete body of Kasyapa still abides. Outside the
+hole at which he entered is the earth with which he had washed his
+hands. If the people living thereabouts have a sore on their heads, they
+plaster on it some of the earth from this, and feel immediately easier.
+On this mountain, now as of old, there are Arhats abiding. Devotees of
+our Law from the various countries in that quarter go year by year to
+the mountain, and present offerings to Kasyapa; and to those whose
+hearts are strong in faith there come Arhats at night, and talk with
+them, discussing and explaining their doubts, and disappearing suddenly
+afterwards.
+
+On this hill hazels grow luxuriantly; and there are many lions, tigers,
+and wolves, so that people should not travel incautiously.
+
+
+
+CHAPTER XXXIV
+
+~On the Way Returning to Patna~
+
+
+Fâ-Hien returned from here towards Pâtaliputtra, keeping along the
+course of the Ganges and descending in the direction of the west. After
+going ten yojanas he found a vihâra, named "The Wilderness"--a place
+where Buddha had dwelt, and where there are monks now.
+
+Pursuing the same course, and going still to the west, he arrived, after
+twelve yojanas, at the city of Vârânasî in the kingdom of Kâsî. Rather
+more than ten li to the northeast of the city, he found the vihâra in
+the park of "The rishi's Deer-wild." [1] In this park there formerly
+resided a Pratyeka Buddha, with whom the deer were regularly in the
+habit of stopping for the night. When the World-honored one was about to
+attain to perfect Wisdom, the devas sang in the sky, "The son of king
+Suddhodana, having quitted his family and studied the Path of Wisdom,
+will now in seven days become Buddha." The Pratyeka Buddha heard their
+words, and immediately attained to nirvâna; and hence this place was
+named "The Park of the rishi's Deer-wild." After the World-honored one
+had attained to perfect Wisdom, men built the vihâra in it.
+
+Buddha wished to convert Kaundinya and his four companions; but they,
+being aware of his intention, said to one another, "This Sramana Gotama
+[2] for six years continued in the practice of painful austerities,
+eating daily only a single hemp-seed, and one grain of rice, without
+attaining to the Path of Wisdom; how much less will he do so now that he
+has entered again among men, and is giving the reins to the indulgence
+of his body, his speech, and his thoughts! What has he to do with the Path
+of Wisdom? To-day, when he comes to us, let us be on our guard not to
+speak with him." At the places where the five men all rose up, and
+respectfully saluted Buddha, when he came to them; where, sixty paces
+north from this, he sat with his face to the east, and first turned the
+wheel of the Law, converting Kaundinya and the four others; where,
+twenty paces further to the north, he delivered his prophecy concerning
+Maitreya; and where, at a distance of fifty paces to the south, the
+dragon Elâpattra asked him, "When shall I get free from this nâga
+body?"--at all these places topes were reared, and are still existing.
+In the park there are two monasteries, in both of which there are monks
+residing.
+
+When you go northwest from the vihâra of the Deer-wild park for thirteen
+yojanas, there is a kingdom named Kausâmbi. Its vihâra is named
+Ghochiravana--a place where Buddha formerly resided. Now, as of old,
+there is a company of monks there, most of whom are students of the
+hînayâna.
+
+East from this, when you have travelled eight yojanas, is the place
+where Buddha converted the evil demon. There, and where he walked in
+meditation and sat at the place which was his regular abode, there have
+been topes erected. There is also a monastery, which may contain more
+than a hundred monks.
+
+
+[Footnote 1: "The rishi," says Eitel, "is a man whose bodily frame has
+undergone a certain transformation by dint of meditation and asceticism,
+so that he is, for an indefinite period, exempt from decrepitude, age,
+and death. As this period is believed to extend far beyond the usual
+duration of human life, such persons are called, and popularly believed
+to be, immortals." Rishis are divided into various classes; and
+rishi-ism is spoken of as a seventh path of transrotation, and rishis
+are referred to as the seventh class of sentient beings.]
+
+[Footnote 2: This is the only instance in Fâ-hien's text where the
+Bodhisattva or Buddha is called by the surname "Gotama." For the most
+part our traveller uses Buddha as a proper name, though it properly
+means "The Enlightened." He uses also the combinations "Sâkya Buddha,"
+which means "The Buddha of the Sâkya tribe," and "Sâkyamuni," which
+means "The Sâkya sage." This last is the most common designation of the
+Buddha in China. Among other Buddhistic peoples "Gotama" and "Gotama
+Buddha" are the more frequent designations.]
+
+
+
+CHAPTER XXXV
+
+~Dakshina, and the Pigeon Monastery~
+
+
+South from this two hundred yojanas, there is a country named Dakshina,
+where there is a monastery dedicated to the by-gone Kasyapa Buddha, and
+which has been hewn out from a large hill of rock. It consists in all of
+five stories;--the lowest, having the form of an elephant, with five
+hundred apartments in the rock; the second, having the form of a lion,
+with four hundred apartments; the third, having the form of a horse,
+with three hundred apartments; the fourth, having the form of an ox,
+with two hundred apartments; and the fifth, having the form of a pigeon,
+with one hundred apartments. At the very top there is a spring, the
+water of which, always in front of the apartments in the rock, goes
+round among the rooms, now circling, now curving, till in this way it
+arrives at the lowest story, having followed the shape of the structure,
+and flows out there at the door. Everywhere in the apartments of the
+monks, the rock has been pierced so as to form windows for the admission
+of light, so that they are all bright, without any being left in
+darkness. At the four corners of the tiers of apartments, the rock has
+been hewn so as to form steps for ascending to the top of each. The men
+of the present day, being of small size, and going up step by step,
+manage to get to the top; but in a former age they did so at one step.
+Because of this, the monastery is called Paravata, that being the Indian
+name for a pigeon. There are always Arhats residing in it.
+
+The country about is a tract of uncultivated hillocks, without
+inhabitants. At a very long distance from the hill there are villages,
+where the people all have bad and erroneous views, and do not know the
+Sramanas of the Law of Buddha, Brahmanas, or devotees of any of the
+other and different schools. The people of that country are constantly
+seeing men on the wing, who come and enter this monastery. On one
+occasion, when devotees of various countries came to perform their
+worship at it, the people of those villages said to them, "Why do you
+not fly? The devotees whom we have seen hereabouts all fly"; and the
+strangers answered, on the spur of the moment, "Our wings are not yet
+fully formed."
+
+The kingdom of Dakshina is out of the way, and perilous to traverse.
+There are difficulties in connection with the roads; but those who know
+how to manage such difficulties and wish to proceed should bring with
+them money and various articles, and give them to the king. He will then
+send men to escort them. These will, at different stages, pass them over
+to others, who will show them the shortest routes. Fâ-hien, however, was
+after all unable to go there; but having received the above accounts
+from men of the country, he has narrated them.
+
+
+
+CHAPTER XXXVI
+
+~Fâ-Hien's Indian Studies~
+
+
+From Vârânasî the travellers went back east to Pâtaliputtra. Fâ-hien's
+original object had been to search for copies of the Vinaya. In the
+various kingdoms of North India, however, he had found one master
+transmitting orally the rules to another, but no written copies which he
+could transcribe. He had therefore travelled far and come on to Central
+India. Here, in the mahâyâna monastery, he found a copy of the Vinaya,
+containing the Mahâsânghikâ [1] rules--those which were observed in the
+first Great Council, while Buddha was still in the world. The original
+copy was handed down in the Jetavana vihâra. As to the other eighteen
+schools, each one has the views and decisions of its own masters. Those
+agree with this in the general meaning, but they have small and trivial
+differences, as when one opens and another shuts. This copy of the
+rules, however, is the most complete, with the fullest explanations. [2]
+
+He further got a transcript of the rules in six or seven thousand
+gâthas, [3] being the sarvâstivâdâh [4] rules--those which are observed
+by the communities of monks in the land of Ts'in; which also have all
+been handed down orally from master to master without being committed to
+writing. In the community here, moreover, he got the
+Samyuktâbhi-dharma-hridaya-sâstra, containing about six or seven
+thousand gâthas; he also got a Sûtra of two thousand five hundred
+gâthas; one chapter of the Pari-nirvâna-vaipulya Sûtra, of about five
+thousand gâthas; and the Mahâsânghikâ Abhidharma.
+
+In consequence of this success in his quest Fâ-hien stayed here for
+three years, learning Sanscrit books and the Sanscrit speech, and
+writing out, the Vinaya rules. When Tâo-ching arrived in the Central
+Kingdom, and saw the rules observed by the Sramanas, and the dignified
+demeanor in their societies which he remarked under all occurring
+circumstances, he sadly called to mind in what a mutilated and imperfect
+condition the rules were among the monkish communities in the land of
+Ts'in, and made the following aspiration: "From this time forth till I
+come to the state of Buddha, let me not be born in a frontier-land." He
+remained accordingly in India, and did not return to the land of Han.
+Fâ-hien, however, whose original purpose had been to secure the
+introduction of the complete Vinaya rules into the land of Han, returned
+there alone.
+
+
+[Footnote 1: Mahâsânghikâ simply means "the Great Assembly," that is, of
+monks.]
+
+[Footnote 2: It was afterwards translated by Fâ-hien into Chinese.]
+
+[Footnote 3: A gâtha is a stanza, generally consisting of a few,
+commonly of two, lines somewhat metrically arranged.]
+
+[Footnote 4: "A branch," says Eitel, "of the great vaibhâshika school,
+asserting the reality of all visible phenomena, and claiming the
+authority of Râhula."]
+
+
+
+CHAPTER XXXVII
+
+~Fâ-hien's Stay in Champâ and Tâmaliptî~
+
+
+Following the course of the Ganges, and descending eastward for eighteen
+yojanas, he found on the southern bank the great kingdom of Champâ, with
+topes reared at the places where Buddha walked in meditation by his
+vihâra, and where he and the three Buddhas, his predecessors, sat. There
+were monks residing at them all. Continuing his journey east for nearly
+fifty yojanas, he came to the country of Tâmaliptî, the capital of which
+is a seaport. In the country there are twenty-two monasteries, at all of
+which there are monks residing. The Law of Buddha is also flourishing in
+it. Here Fâ-hien stayed two years, writing out his Sûtras, and drawing
+pictures of images.
+
+After this he embarked in a large merchant-vessel, and went floating
+over the sea to the southwest. It was the beginning of winter, and the
+wind was favorable; and, after fourteen days, sailing day and night,
+they came to the country of Singhala. The people said that it was
+distant from Tâmaliptî about seven hundred yojanas.
+
+The kingdom is on a large island, extending from east to west fifty
+yojanas, and from north to south thirty. Left and right from it there
+are as many as one hundred small islands, distant from one another ten,
+twenty, or even two hundred li; but all subject to the large island.
+Most of them produce pearls and precious stones of various kinds; there
+is one which produces the pure and brilliant pearl--an island which
+would form a square of about ten li. The king employs men to watch and
+protect it, and requires three out of every ten pearls which the
+collectors find.
+
+
+
+CHAPTER XXXVIII
+
+~At Ceylon--Feats of Buddha--His Statue in Jade~
+
+
+The country originally had no human inhabitants, but was occupied only
+by spirits and nâgas, with which merchants of various countries carried
+on a trade. When the trafficking was taking place, the spirits did not
+show themselves. They simply set forth their precious commodities, with
+labels of the price attached to them; while the merchants made their
+purchases according to the price; and took the things away.
+
+Through the coming and going of the merchants in this way, when they
+went away, the people of their various countries heard how pleasant the
+land was, and flocked to it in numbers till it became a great nation.
+The climate is temperate and attractive, without any difference of
+summer and winter. The vegetation is always luxuriant. Cultivation
+proceeds whenever men think fit: there are no fixed seasons for it.
+
+When Buddha came to this country, wishing to transform the wicked nâgas
+by his supernatural power, he planted one foot at the north of the royal
+city, and the other on the top of a mountain, [1] the two being fifteen
+yojanas apart. Over the footprint at the north of the city the king
+built a large tope, four hundred cubits high, grandly adorned with gold
+and silver, and finished with a combination of all the precious
+substances. By the side of the tope he further built a monastery, called
+the Abhayagiri, where there are now five thousand monks. There is in it
+a hall of Buddha, adorned with carved and inlaid work of gold and
+silver, and rich in the seven precious substances, in which there is an
+image of Buddha in green jade, more than twenty cubits in height,
+glittering all over with those substances, and having an appearance of
+solemn dignity which words cannot express. In the palm of the right hand
+there is a priceless pearl. Several years had now elapsed since Fâ-hien
+left the land of Han; the men with whom he had been in intercourse had
+all been of regions strange to him; his eyes had not rested on an old
+and familiar hill or river, plant or tree: his fellow-travellers,
+moreover, had been separated from him, some by death, and others flowing
+off in different directions; no face or shadow was now with him but his
+own, and a constant sadness was in his heart. Suddenly one day, when by
+the side of this image of jade, he saw a merchant presenting as his
+offering a fan of white silk; [2] and the tears of sorrow involuntarily
+filled his eyes and fell down.
+
+A former king of the country had sent to Central India and got a slip of
+the patra tree, which he planted by the side of the hall of Buddha,
+where a tree grew up to the height of about two hundred cubits. As it
+bent on one side towards the southeast, the king, fearing it would fall,
+propped it with a post eight or nine spans around. The tree began to
+grow at the very heart of the prop, where it met the trunk; a shoot
+pierced through the post, and went down to the ground, where it entered
+and formed roots, that rose to the surface and were about four spans
+round. Although the post was split in the middle, the outer portions
+kept hold of the shoot, and people did not remove them. Beneath the tree
+there has been built a vihâra, in which there is an image of Buddha
+seated, which the monks and commonalty reverence and look up to without
+ever becoming wearied. In the city there has been reared also the vihâra
+of Buddha's tooth, in which, as well as on the other, the seven precious
+substances have been employed.
+
+The king practises the Brahmanical purifications, and the sincerity of
+the faith and reverence of the population inside the city are also
+great. Since the establishment of government in the kingdom there has
+been no famine or scarcity, no revolution or disorder. In the treasuries
+of the monkish communities there are many precious stones, and the
+priceless manis. One of the kings once entered one of those treasuries,
+and when he looked all round and saw the priceless pearls, his covetous
+greed was excited, and he wished to take them to himself by force. In
+three days, however, he came to himself, and immediately went and bowed
+his head to the ground in the midst of the monks, to show his repentance
+of the evil thought. As a sequel to this, he informed the monks of what
+had been in his mind, and desired them to make a regulation that from
+that day forth the king should not be allowed to enter the treasury and
+see what it contained, and that no bhikshu should enter it till after he
+had been in orders for a period of full forty years.
+
+In the city there are many Vaisya elders and Sabaean merchants, whose
+houses are stately and beautiful. The lanes and passages are kept in
+good order. At the heads of the four principal streets there have been
+built preaching halls, where, on the eighth, fourteenth, and fifteenth
+days of the month, they spread carpets, and set forth a pulpit, while
+the monks and commonalty from all quarters come together to hear the
+Law. The people say that in the kingdom there may be altogether sixty
+thousand monks, who get their food from their common stores. The king,
+besides, prepares elsewhere in the city a common supply of food for five
+or six thousand more. When any want, they take their great bowls, and go
+to the place of distribution, and take as much as the vessels will hold,
+all returning with them full.
+
+The tooth of Buddha is always brought forth in the middle of the third
+month. Ten days beforehand the king grandly caparisons a large elephant,
+on which he mounts a man who can speak distinctly, and is dressed in
+royal robes, to beat a large drum, and make the following proclamation:
+"The Bodhisattva, during three Asankhyeya-kalpas, [3] manifested his
+activity, and did not spare his own life. He gave up kingdom, city,
+wife, and son; he plucked out his eyes and gave them to another; he cut
+off a piece of his flesh to ransom the life of a dove; he cut off his
+head and gave it as an alms; he gave his body to feed a starving
+tigress; he grudged not his marrow and brains. In many such ways as
+these did he undergo pain for the sake of all living. And so it was,
+that, having become Buddha, he continued in the world for forty-five
+years, preaching his Law, teaching and transforming, so that those who
+had no rest found rest, and the unconverted were converted. When his
+connection with the living was completed, he attained to pari-nirvana
+and died. Since that event, for one thousand four hundred and
+ninety-seven years, the light of the world has gone out, and all living
+things have had long-continued sadness. Behold! ten days after this,
+Buddha's tooth will be brought forth, and taken to the Abhayagiri
+-vihâra. Let all and each, whether monks or laics, who wish to amass
+merit for themselves, make the roads smooth and in good condition,
+grandly adorn the lanes and by-ways, and provide abundant store of
+flowers and incense to be used as offerings to it."
+
+When this proclamation is over, the king exhibits, so as to line both
+sides of the road, the five hundred different bodily forms in which the
+Bodhisattva has in the course of his history appeared:--here as Sudâna,
+there as Sâma; now as the king of elephants, and then as a stag or a
+horse. All these figures are brightly colored and grandly executed,
+looking as if they were alive. After this the tooth of Buddha is brought
+forth, and is carried along in the middle of the road. Everywhere on the
+way offerings are presented to it, and thus it arrives at the hall of
+Buddha in the Abhayagiri-vihâra. There monks and laics are collected in
+crowds. They burn incense, light lamps, and perform all the prescribed
+services, day and night without ceasing, till ninety days have been
+completed, when the tooth is returned to the vihâra within the city. On
+fast-days the door of that vihâra is opened, and the forms of ceremonial
+reverence are observed according to the rules.
+
+Forty li to the east of the Abhayagiri-vihâra there is a hill, with a
+vihâra on it, called the Chaitya, where there may be two thousand monks.
+Among them there is a Sramana of great virtue, named Dharma-gupta,
+honored and looked up to by all the kingdom. He has lived for more than
+forty years in an apartment of stone, constantly showing such gentleness
+of heart, that he has brought snakes and rats to stop together in the
+same room, without doing one another any harm.
+
+
+[Footnote 1: This would be what is known as "Adam's peak," having,
+according to Hardy, the three names of Selesumano, Samastakûta, and
+Samanila. There is an indentation on the top of it, a superficial
+hollow, 5 feet 3 3/4 inches long, and 2 1/2 feet wide. The Hindus regard
+it as the footprint of Siva; the Mohammedans, as that of Adam; and the
+Buddhists, as in the text--as having been, made by Buddha.]
+
+[Footnote 2: We naturally suppose that the merchant-offerer was a
+Chinese, as indeed the Chinese texts say, and the fan such as Fâ-hien
+had seen and used in his native land.]
+
+[Footnote 3: A Kalpa, we have seen, denotes a great period of time; a
+period during which a physical universe is formed and destroyed.
+Asankhyeya denotes the highest sum for which a conventional term
+exists--according to Chinese calculations equal to one followed by
+seventeen ciphers; according to Thibetan and Singhalese, equal to one
+followed by ninety-seven ciphers. Every Maha-kalpa consists of four
+Asankhye-yakalpas.]
+
+
+
+CHAPTER XXXIX
+
+~Cremation of an Arhat--Sermon of a Devotee~
+
+
+South of the city seven li there is a vihâra, called the Mahâ-vihâra,
+where three thousand monks reside. There had been among them a Sramana,
+of such lofty virtue, and so holy and pure in his observance of the
+disciplinary rules, that the people all surmised that he was an Arhat.
+When he drew near his end, the king came to examine into the point; and
+having assembled the monks according to rule, asked whether the bhikshu
+had attained to the full degree of Wisdom. They answered in the
+affirmative, saying that he was an Arhat. The king accordingly, when he
+died, buried him after the fashion of an Arhat, as the regular rules
+prescribed. Four or five li east from the vihâra there was reared a
+great pile of firewood, which might be more than thirty cubits square,
+and the same in height. Near the top were laid sandal, aloe, and other
+kinds of fragrant wood.
+
+On the four sides of the pile they made steps by which to ascend it.
+With clean white hair-cloth, almost like silk, they wrapped the body
+round and round. They made a large carriage-frame, in form like our
+funeral car, but without the dragons and fishes.
+
+At the time of the cremation, the king and the people, in multitudes
+from all quarters, collected together, and presented offerings of
+flowers and incense. While they were following the car to the
+burial-ground, the king himself presented flowers and incense. When this
+was finished, the car was lifted on the pile, all over which oil of
+sweet basil was poured, and then a light was applied. While the fire was
+blazing, every one, with a reverent heart, pulled off his upper garment,
+and threw it, with his feather-fan and umbrella, from a distance into
+the midst of the flames, to assist the burning. When the cremation was
+over, they collected and preserved the bones, and proceeded to erect a
+tope. Fâ-hien had not arrived in time to see the distinguished Shaman
+alive, and only saw his burial.
+
+At that time the king, who was a sincere believer in the Law of Buddha
+and wished to build a new vihâra for the monks, first convoked a great
+assembly. After giving the monks a meal of rice, and presenting his
+offerings on the occasion, he selected a pair of first-rate oxen, the
+horns of which were grandly decorated with gold, silver, and the
+precious substances. A golden plough had been provided, and the king
+himself turned up a furrow on the four sides of the ground within which
+the building was to be. He then endowed the community of the monks with
+the population, fields, and houses, writing the grant on plates of
+metal, to the effect that from that time onwards, from generation to
+generation, no one should venture to annul or alter it.
+
+In this country Fâ-hien heard an Indian devotee, who was reciting a
+Sûtra from the pulpit, say: "Buddha's alms-bowl was at first in Vaisâlî,
+and now it is in Gandhâra. After so many hundred years (he gave, when
+Fâ-hien heard him, the exact number of years, but he has forgotten it),
+it will go to Western Tukhâra; after so many hundred years, to Khoten;
+after so many hundred years, to Kharachar; after so many hundred years,
+to the land of Han; after so many hundred years, it will come to
+Sinhala; and after so many hundred years, it will return to Central
+India. After that, it will ascend to the Tushita heaven; and when the
+Bodhisattva Maitreya sees it, he will say with a sigh, 'The alms-bowl of
+Sâkyamuni Buddha is come'; and with all the devas he will present to it
+flowers and incense for seven days. When these have expired, it will
+return to Jambudvîpa, where it will be received by the king of the sea
+nâgas, and taken into his nâga palace. When Maitreya shall be about to
+attain to perfect Wisdom and become Buddha, it will again separate into
+four bowls, which will return to the top of mount Anna, whence they
+came. After Maitreya has become Buddha, the four deva kings will again
+think of the Buddha with their bowls as they did in the case of the
+previous Buddha. The thousand Buddhas of this Bhadra-kalpa, indeed, will
+all use the same alms-bowl; and when the bowl has disappeared, the Law
+of Buddha will go on gradually to be extinguished. After that extinction
+has taken place, the life of man will be shortened, till it is only a
+period of five years. During this period of a five years' life, rice,
+butter, and oil will all vanish away, and men will become exceedingly
+wicked. The grass and trees which they lay hold of will change into
+swords and clubs, with which they will hurt, cut, and kill one another.
+Those among them on whom there is blessing will withdraw from society
+among the hills; and when the wicked have exterminated one another, they
+will again come forth, and say among themselves, 'The men of former
+times enjoyed a very great longevity; but through becoming exceedingly
+wicked, and doing all lawless things, the length of our life has been
+shortened and reduced even to five years. Let us now unite together in
+the practice of what is good, cherishing a gentle and sympathizing
+heart, and carefully cultivating good faith and righteousness. When each
+one in this way practises that faith and righteousness, life will go on
+to double its length till it reaches eighty thousand years. When
+Maitreya appears in the world, and begins to turn the wheel of this Law,
+he will in the first place save those among the disciples of the Law
+left by the Sâkya who have quitted their families, and those who have
+accepted the three Refuges, undertaken the five Prohibitions and the
+eight Abstinences, and given offerings to the Three Precious Ones;
+secondly and thirdly, he will save those between whom and conversion
+there is a connection transmitted from the past.'" [1]
+
+Such was the discourse, and Fâ-hien wished to write it down as a portion
+of doctrine; but the man said, "This is taken from no Sûtra, it is only
+the utterance of my own mind."
+
+
+[Footnote 1: That is, those whose Karma in the past should be rewarded
+by such conversion in the present.]
+
+
+
+CHAPTER XL
+
+~After Two Years Fâ-hien Takes Ship for China~
+
+
+Fâ-hien abode in this country two years; and, in addition to his
+acquisitions in Patna, succeeded in getting a copy of the Vinaya-pitaka
+of the Mahîsâsakâh school; the Dîrghâgama and Samyuktâgama Sûtras; and
+also the Samyukta-sañchaya-pitaka;--all being works unknown in the land
+of Han. Having obtained these Sanscrit works, he took passage in a large
+merchantman, on board of which there were more than two hundred men, and
+to which was attached by a rope a smaller vessel, as a provision against
+damage or injury to the large one from the perils of the navigation.
+With a favorable wind, they proceeded eastward for three days, and then
+they encountered a great wind. The vessel sprang a leak and the water
+came in. The merchants wished to go to the smaller vessel; but the men
+on board it, fearing that too many would come, cut the connecting rope.
+The merchants were greatly alarmed, feeling their risk of instant death.
+Afraid that the vessel would fill, they took their bulky goods and threw
+them into the water. Fâ-hien also took his pitcher and washing-basin,
+with some other articles, and cast them into the sea; but fearing that
+the merchants would cast overboard his books and images, he could only
+think with all his heart of Kwan-she-yin, and commit his life to the
+protection of the church of the land of Han, saying in effect, "I have
+travelled far in search of our Law. Let me, by your dread and
+supernatural power, return from my wanderings, and reach my
+resting-place!"
+
+In this way the tempest continued day and night, till on the thirteenth
+day the ship was carried to the side of an island, where, on the ebbing
+of the tide, the place of the leak was discovered, and it was stopped,
+on which the voyage was resumed. On the sea hereabouts there are many
+pirates, to meet with whom is speedy death. The great ocean spreads out,
+a boundless expanse. There is no knowing east or west; only by observing
+the sun, moon, and stars was it possible to go forward. If the weather
+were dark and rainy, the ship went as she was carried by the wind,
+without any definite course. In the darkness of the night, only the
+great waves were to be seen, breaking on one another, and emitting a
+brightness like that of fire, with huge turtles and other monsters of
+the deep all about. The merchants were full of terror, not knowing where
+they were going. The sea was deep and bottomless, and there was no place
+where they could drop anchor and stop. But when the sky became clear,
+they could tell east and west, and the ship again went forward in the
+right direction. If she had come on any hidden rock, there would have
+been no way of escape.
+
+After proceeding in this way for rather more than ninety days, they
+arrived at a country called Java-dvipa, where various forms of error and
+Brahmanism are flourishing, while Buddhism in it is not worth speaking
+of. After staying there for five months, Fâ-hien again embarked in
+another large merchantman, which also had on board more than two hundred
+men. They carried provisions for fifty days, and commenced the voyage on
+the sixteenth day of the fourth month.
+
+Fâ-hien kept his retreat on board the ship. They took a course to the
+northeast, intending to fetch Kwang-chow. After more than a month, when
+the night-drum had sounded the second watch, they encountered a black
+wind and tempestuous rain, which threw the merchants and passengers into
+consternation. Fâ-hien again, with all his heart, directed his thoughts
+to Kwan-she-yin and the monkish communities of the land of Han; and,
+through their dread and mysterious protection, was preserved to
+daybreak. After daybreak, the Brahmans deliberated together and said,
+"It is having this Sramana on board which has occasioned our misfortune
+and brought us this great and bitter suffering. Let us land the bhikshu
+and place him on some island-shore. We must not for the sake of one man
+allow ourselves to be exposed to such imminent peril." A patron of
+Fâ-hien, however, said to them, "If you land the bhikshu, you must at
+the same time land me; and if you do not, then you must kill me. If you
+land this Sramana, when I get to the land of Han, I will go to the king,
+and inform against you. The king also reveres and believes the Law of
+Buddha, and honors the bhikshus." The merchants hereupon were perplexed,
+and did not dare immediately to land Fâ-hien.
+
+At this time the sky continued very dark and gloomy, and the
+sailing-masters looked at one another and made mistakes. More than
+seventy days passed from their leaving Java, and the provisions and
+water were nearly exhausted. They used the salt-water of the sea for
+cooking, and carefully divided the fresh water, each man getting two
+pints. Soon the whole was nearly gone, and the merchants took counsel
+and said, "At the ordinary rate of sailing we ought to have reached
+Kwang-chow, and now the time is passed by many days;--must we not have
+held a wrong course?" Immediately they directed the ship to the
+northwest, looking out for land; and after sailing day and night for
+twelve days, they reached the shore on the south of mount Lao, on the
+borders of the prefecture of Ch'ang-kwang, and immediately got good
+water and vegetables. They had passed through many perils and hardships,
+and had been in a state of anxious apprehension for many days together;
+and now suddenly arriving at this shore, and seeing those well-known
+vegetables, the lei and kwoh, [1] they knew indeed that it was the land
+of Han. Not seeing, however, any inhabitants nor any traces of them,
+they did not know whereabouts they were. Some said that they had not yet
+got to Kwang-chow, and others that they had passed it. Unable to come to
+a definite conclusion, some of them got into a small boat and entered a
+creek, to look for someone of whom they might ask what the place was.
+They found two hunters, whom they brought back with them, and then
+called on Fâ-hien to act as interpreter and question them. Fâ-hien first
+spoke assuringly to them, and then slowly and distinctly asked them,
+"Who are you?" They replied, "We are disciples of Buddha." He then
+asked, "What are you looking for among these hills?" They began to
+lie,[2] and said, "To-morrow is the fifteenth day of the seventh month.
+We wanted to get some peaches to present to Buddha." He asked further,
+"What country is this?" They replied, "This is the border of the
+prefecture of Ch'ang-kwang, a part of Ts'ing-chow under the ruling House
+of Ts'in." When they heard this, the merchants were glad, immediately
+asked for a portion of their money and goods, and sent men to
+Ch'ang-kwang city.
+
+The prefect Le E was a reverent believer in the Law of Buddha. When he
+heard that a Sramana had arrived in a ship across the sea, bringing with
+him books and images, he immediately came to the sea-shore with an
+escort to meet the traveller, and receive the books and images, and took
+them back with him to the seat of his government. On this the merchants
+went back in the direction of Yang-chow; but when Fâ-hien arrived at
+Ts'ing-chow, the prefect there begged him to remain with him for a
+winter and a summer. After the summer retreat was ended, Fâ-hien, having
+been separated for a long time from his fellows, wished to hurry to
+Ch'ang-gan; but as the business which he had in hand was important, he
+went south to the Capital; and at an interview with the masters there
+exhibited the Sûtras and the collection of the Vinaya which he had
+procured.
+
+After Fâ-hien set out from Ch'ang-gan, it took him six years to reach
+Central India; stoppages there extended over six years; and on his
+return it took him three years to reach Ts'ing-chow. The countries
+through which he passed were a few under thirty. From the sandy desert
+westwards on to India, the beauty of the dignified demeanor of the
+monkhood and of the transforming influence of the Law was beyond the
+power of language fully to describe; and reflecting how our masters had
+not heard any complete account of them, he therefore went on without
+regarding his own poor life, or the dangers to be encountered on the sea
+upon his return, thus incurring hardships and difficulties in a double
+form. He was fortunate enough, through the dread power of the three
+Honored Ones, to receive help and protection in his perils; and
+therefore he wrote out an account of his experiences, that worthy
+readers might share with him in what he had heard and said.
+
+
+[Footnote 1: What these vegetables exactly were it is difficult to say;
+and there are different readings of the characters for kwoh, brings the
+two names together in a phrase, but the rendering of it is simply "a
+soup of simples."]
+
+[Footnote 2: It is likely that these men were really hunters; and, when
+brought before Fâ-hien, because he was a Sramana, they thought they
+would please him by saying they were disciples of Buddha. But what had
+disciples of Buddha to do with hunting and taking life? They were caught
+in their own trap, and said they were looking for peaches.]
+
+
+
+
+
+~THE SORROWS OF HAN~
+
+
+[Translated into English by John Francis Davis]
+
+
+
+INTRODUCTION
+
+
+"The Sorrows of Han" is considered by Chinese scholars to be one of the
+largest tragedies in the whole range of the Chinese drama, which is very
+voluminous. Although, properly speaking, there are no theatres in China,
+the Chinese are passionately fond of dramatic representations. Chinese
+acting is much admired and praised by travellers who are competent to
+follow the dialogue. The stage is generally a temporary erection
+improvised in a market-place, and the stage arrangements are of the most
+primitive character; no scenery is employed, and the actors introduce
+themselves in a sort of prologue, in which they state the name and
+character they represent in the drama. They also indicate the place
+where they are in the story, or the house which they have entered. Yet
+the Chinese stage has many points in common with that of Ancient Greece.
+It is supported and controlled by government, and has something of a
+religious and national character, being particularly employed for
+popular amusement in the celebration of religious festivals. Only two
+actors are allowed to occupy the stage at the same time, and this is
+another point in common with the early Greek drama. The plots or stories
+of the Chinese plays are simple and effective, and Voltaire is known to
+have taken the plot of a Chinese drama, as Molière took a comedy of
+Plautus, and applied it in writing a drama for the modern French stage.
+"The Sorrows of Han" belongs to the famous collection entitled "The
+Hundred Plays of the Yuen Dynasty." It is divided into acts and is made
+up of alternate prose and verse. The movement of the drama is good, and
+the dénouement arranged with considerable skill.
+
+E.W.
+
+
+
+
+TRANSLATOR'S PREFACE
+
+
+The following drama was selected from the "Hundred Plays of Yuen," which
+has already supplied to Europe two specimens of the Chinese stage--the
+first, called the "Orphan of Chaou," translated by Père Premare; and the
+second, entitled an "Heir in Old Age," by the author of the present
+version. "The Sorrows of Han" is historical, and relates to one of the
+most interesting periods of the Chinese annals, when the growing
+effeminacy of the court, and consequent weakness of the government,
+emboldened the Tartars in their aggressions, and first gave rise to the
+temporizing and impolitic system of propitiating those barbarians by
+tribute, which long after produced the downfall of the empire and the
+establishment of the Mongol dominion.
+
+The moral of the piece is evidently to expose the evil consequences of
+luxury, effeminacy, and supineness in the sovereign.
+
+  "When love was all an easy monarch's care,
+  Seldom at council--never in a war."
+
+The hero, or rather the chief personage, of the drama, came to the
+throne very near the beginning of the Christian era, about B.C. 42. The
+fate of the Lady Chaoukeun is a favorite incident in history, of which
+painters, poets, and romancers frequently avail themselves; her "Verdant
+Lamb" is said to exist at the present day, and to remain green all the
+year round, while the vegetation of the desert in which it stands is
+parched by the summer sun.
+
+In selecting this single specimen from among so many, the translator was
+influenced by the consideration of its remarkable accordance with our
+own canons of criticism. The Chinese themselves make no regular
+classification of comedy and tragedy; but we are quite at liberty to
+give the latter title to a play which so completely answers to the
+European definition. The unity of action is complete, and the unities of
+time and place much less violated than they frequently are on our own
+stage. The grandeur and gravity of the subject, the rank and dignity of
+the personages, the tragical catastrophe, and the strict award of
+poetical justice, might satisfy the most rigid admirer of Grecian rules.
+The translator has thought it necessary to adhere to the original by
+distinguishing the first act (or Proëm) from the four which follow it:
+but the distinction is purely nominal, and the piece consists, to all
+intents and purposes, of five acts. It is remarkable that this peculiar
+division holds true with regard to a large number of the "Hundred Plays
+of Yuen."
+
+The reader will doubtless be struck by the apparent shortness of the
+drama which is here presented to him; but the original is eked out, in
+common with all Chinese plays, by an irregular operatic species of song,
+which the principal character occasionally chants forth in unison with a
+louder or a softer accompaniment of music, as may best suit the
+sentiment or action of the moment. Some passages have been embodied in
+our version: but the translator did not give all, for the same reasons
+that prompted Père Premare to give none--"they are full of allusions to
+things unfamiliar to us, and figures of speech very difficult for us to
+observe." They are frequently, moreover, mere repetitions or
+amplifications of the prose parts; and being intended more for the ear
+than the eye, are rather adapted to the stage than to the closet.
+
+His judgment may perhaps be swayed by partiality towards the subject of
+his own labors; but the translator cannot help thinking the plot and
+incidents of "The Sorrows of Han" superior to those of the "Orphan of
+Chaou"--though the genius of Voltaire contrived to make the last the
+ground-work of an excellent French tragedy. Far is he, however, from
+entertaining the presumptuous expectation that a destiny of equal
+splendor awaits the present drama; and he will be quite satisfied if the
+reader has patience to read it to the end, and then pronounces it to be
+a somewhat curious sample of a very foreign literature.
+
+JOHN FRANCIS DAVIS.
+
+
+
+
+DRAMATIS PERSONAE
+
+YUENTE, Emperor of China of the Dynasty Han.
+HANCHENYU, K'han of the Tartars.
+MAOUYENSHOW, a worthless Minister of the Emperor.
+SHANGSHOO (a title), President of the Imperial Council.
+CHANGSHEE (a title), Officer in waiting.
+FANSHE (a title), Envoy of the K'han.
+CHAOUKEUN, Lady, raised to be Princess of Han.
+   Tartar Soldiers, Female Attendants, Eunuchs.
+
+The Scene is laid in the Tartar Camp on the Frontiers; and
+in the Palace of Han.
+
+
+
+
+~THE SORROWS OF HAN~ [1]
+
+
+
+~PROLOGUE~
+
+
+_Enter Hanchenyu, K'han [2] of the Tartars, reciting four verses_.
+
+
+K'HAN.      The autumnal gale blows wildly through the grass,
+      amidst our woolen tents.
+  And the moon of night, shining on the rude huts, hears the
+      lament of the mournful pipe:
+  The countless hosts, with their bended horns, obey me as
+      their leader.
+
+    Our tribes are ten distinguished friends of the family of Han. I am
+    Hanchenyu, the old inhabitant of the sandy waste; the sole ruler of
+    the northern regions. The wild chase is our trade; battle and
+    conquest our chief occupation. The Emperor Wunwong retired before
+    our Eastern tribes; Weikeang trembled at us, and sued for our
+    friendship. The ancient title of our chiefs has in the course of
+    time been changed to that which I now bear. When the two races of
+    Tsin and Han contended in battle, and filled the empire with tumult,
+    our tribes were in full power: numberless was the host of armed
+    warriors with their bended horns. For seven days my ancestor hemmed
+    in with his forces the Emperor Kaoute; until, by the contrivance of
+    the minister, a treaty was concluded, and the Princesses of China
+    were yielded in marriage to our K'hans. Since the time of Hoeyte and
+    the Empress Leuhow, [3] each successive generation has adhered to
+    the established rule, and sought our alliance with its daughters. In
+    the reign of the late Emperor Seuente, my brothers contended with
+    myself for the rule of our nation, and its power was weakened until
+    the tribes elected me as their chief. I am a real descendant of the
+    empire of Han. I command a hundred thousand armed warriors. We have
+    moved to the South, and approached the border, claiming an alliance
+    with the Imperial race. Yesterday I despatched an envoy with
+    tributary presents to demand a princess in marriage; but know not if
+    the Emperor will ratify the engagement with the customary oaths. The
+    fineness of the season has drawn away our chiefs on a hunting
+    excursion amidst the sandy steppes. May they meet with success, for
+    we Tartars have no fields--our bows and arrows are our sole means of
+    subsistence.
+
+_Enter Minister of Han, reciting verses_.
+
+MINISTER. Let a man have the heart of a kite, and the talons
+      of an eagle.
+  Let him deceive his superiors, and oppress those below
+      him;
+  Let him enlist flattery, insinuation, profligacy, and avarice
+      on his side,
+
+    And he will find them a lasting assistance through life. I am no
+    other than Maouyenshow, a minister of the sovereign of Han. By a
+    hundred arts of specious flattery and address I have deceived the
+    Emperor, until he places his whole delight in me alone. My words he
+    listens to; and he follows my counsel. Within the precincts of the
+    palace, as without them, who is there but bows before me--who is
+    there but trembles at my approach? But observe the chief art which I
+    have learned: It is this: to persuade the Emperor to keep aloof from
+    his wise counsellors, and seek all his pleasures amidst the women of
+    his palace. Thus it is that I strengthen my power and greatness.
+    But, in the midst of my lucubrations--Here comes the Emperor.
+
+_Enter Emperor Yuente, attended by Eunuchs and Women_.
+
+EMPEROR [_recites verses]_. During the ten generations that
+    have succeeded our acquisition of Empire, my race has alone
+    possessed the four hundred districts of the world. Long have the
+    frontiers been bound in tranquillity by the ties of mutual oaths.
+    And our pillow has been undisturbed by grief or anxiety. Behold in
+    us the Emperor Yuente, of the race of Han. Our ancestor Kaoute
+    emerged from a private station, and raised his family by
+    extinguishing the dynasty of Tsin, and slaughtering their race. Ten
+    generations have passed away since he left this inheritance to us.
+    The four boundaries of the empire have been tranquil; the eight
+    regions at rest! But not through our personal merits; we have wholly
+    depended on the exertions of our civil and military rulers. On the
+    demise of our late father, the female inmates of the palace were all
+    dispersed, and our harem is now solitary and untenanted; but how
+    shall this be endured!
+
+MINISTER. Consider, sir, that even the thriving husbandman
+    may desire to change his partner; then why not your Majesty, whose
+    title is the Law of Heaven, whose possessions are the whole world!
+    May I advise that commissioners be despatched to search throughout
+    the empire for all of whatever rank that is most beautiful between
+    the ages of fifteen and twenty, for the peopling of the inner
+    palace.
+
+    EMPEROR. You say well. We appoint you at once our minister of
+    selection, and will invest you with a written authority. Search
+    diligently through our realms; and when you have selected the most
+    worthy, let us be provided with portraits of each, as a means of
+    fixing our choice. By the merits of your services, you may supply us
+    with an occasion of rewarding you on your return.        [_Exeunt_.
+
+
+
+[Footnote 1: Han Koong Tsew, literally "Autumn in the Palace of Han";
+but in Chinese, Autumn is emblematic of Sorrow, as Spring is of Joy, and
+may therefore be rendered by what it represents.]
+
+[Footnote 2: In Chinese, Ko-ban.]
+
+[Footnote 3: The mother of Hoeyte, a bold and able woman, who ruled for
+her son, the second emperor of Han.]
+
+
+
+~ACT FIRST~
+
+
+
+MINISTER [_repeats verses_]. The huge ingots of yellow gold I
+      appropriate to myself.
+    I heed not the seas of blood which flow by perverting the
+      laws.
+
+    During life I am determined to have abundance of riches; what care I
+    for the curses of mankind after my death? Having received the
+    Emperor's commission to search far and wide for the most beautiful
+    damsels, I have fixed upon ninety and nine. Their families were glad
+    to invite my selection by rich gifts, and the treasure that I have
+    amassed is not small. On arriving yesterday at a district pertaining
+    to Chingtoo city, I met with a maiden, daughter of one Wongchang.
+    The brightness of her charms was piercing as an arrow. She was
+    perfectly beautiful--and doubtless unparalleled in the whole empire.
+    But, unfortunately, her father is a cultivator of the land, not
+    possessed of much wealth. When I insisted on a hundred ounces of
+    gold to secure her being the chief object of the imperial choice,
+    they first pleaded their poverty--and then, relying on her
+    extraordinary beauty, rejected my offers altogether. I therefore
+    left them. [_Considers awhile_.] But no!----I have a better plan.
+    [_He knits his brows and matures his scheme_.] I will disfigure her
+    portrait in such a manner that when it reaches the Emperor it shall
+    secure her being doomed to neglected seclusion. Thus I shall
+    contrive to make her unhappy for life--Base is the man who delights
+    not in revenge! [_Exit._
+
+
+_Night_.--_Enter the Lady Chaoukeun, with two female attendants_.
+
+
+CHAOUKEUN [_recites verses_]. Though raised to be an inhabitant
+      of the imperial dwelling
+    I have long been here without the good fortune to see
+      my prince.
+
+    This beautiful night must I pass in lonely solitude, with no
+    companion but my lute to solace my retirement. I am a native of
+    Chingtoo city; and my father's occupation is husbandry. My mother
+    dreamed on the day I was born that the light of the moon shone on
+    her bosom, but was soon cast low to the earth.[1] I was just
+    eighteen years of age when chosen as an inhabitant of the imperial
+    palace; but the minister Maouyenshow, disappointed in the treasure
+    which he demanded on my account, disfigured my portrait in such a
+    manner as to keep me out of the Emperor's presence; and now I live
+    in neglected solitude. While at home, I learned a little music, and
+    could play a few airs on the lute. Thus sorrowing in the stillness
+    of midnight, let me practise one of my songs to dispel my griefs.
+    [_Begins to play on the lute_.
+
+_Enter Emperor, attended by a Eunuch, carrying a light_.
+
+EMPEROR. Since the beauties were selected to grace our palace,
+    we have not yet discovered a worthy object on whom to fix our
+    preference. Vexed and disappointed, we pass this day of leisure
+    roaming in search of her who may be destined for our imperial
+    choice. [_Hears the lute._] Is not that some lady's lute?
+
+ATTENDANT. It is.--I hasten to advise her of your Majesty's
+    approach.
+
+EMPEROR. No, hold! Keeper of the yellow gate, discover to
+    what part of our palace that lady pertains; and bid her approach our
+    presence; but beware lest you alarm her.
+
+ATTENDANT [_approaches in the direction of the sound, and
+    speaks_]. What lady plays there? The Emperor comes! approach to meet
+    him.                               [_Lady advances_.
+
+EMPEROR. Keeper of the yellow gate, see that the light burns
+    brightly within your gauze [2] lamp, and hold it nearer to us.
+
+LADY _[approaching_]. Had your handmaid but known it was
+    your Majesty, she would have been less tardy; forgive, then, this
+    delay.
+
+EMPEROR. Truly this is a very perfect beauty! From what
+    quarter come such superior charms?
+
+LADY. My name is Chaoukeun: my father cultivates at Chingtoo
+    the fields which he has derived from his family. Born in an humble
+    station, I am ignorant of the manners that befit a palace.
+
+EMPEROR. But with such uncommon attractions, what chance
+    has kept you from our sight?
+
+LADY. When I was chosen by the minister Maouyenshow, he
+    demanded of my father an amount of treasure which our poverty could
+    not supply; he therefore disfigured my portrait, by representing a
+    scar under the eyes, and caused me to be consigned to seclusion and
+    neglect.
+
+EMPEROR. Keeper of the yellow gate, bring us that picture,
+    that we may view it. [_Sees the picture_.] Ah, how has he dimmed the
+    purity of the gem, bright as the waves in autumn. [_To the
+    attendant_] Transmit our pleasure to the officer of the guard, to
+    behead Maouyenshow and report to us his execution.
+
+LADY. My parents, sir, are subject to the tax [3] in our native
+    district. Let me entreat your Majesty to remit their contributions
+    and extend favor towards them!
+
+EMPEROR. That shall readily be done. Approach and hear our
+    imperial pleasure. We create you a Princess of our palace.
+
+LADY. How unworthy is your handmaid of such gracious distinction!
+    [_Goes through the form of returning thanks_.] Early to-morrow I
+    attend your Majesty's commands in this place. The Emperor is gone:
+    let the attendants close the doors:--I will retire to rest. _[Exit._
+
+
+
+[Footnote 1: Boding a short but fatal distinction to her offspring.]
+
+[Footnote 2: Instead of glass, to defend it from the wind.]
+
+[Footnote 3: The principal taxes in China are the land-tax, customs,
+salt monopoly, and personal service; which last is the source of much
+oppression to the lowest orders, who have nothing but their labor to
+contribute.]
+
+
+
+~ACT SECOND~
+
+
+
+_Enter K'han of the Tartars, at the head of his Tribes_.
+
+K'HAN. I lately sent an envoy to the sovereign of Han, with
+    the demand of a princess in marriage; but the Emperor has returned a
+    refusal, under the plea that the princess is yet too young. This
+    answer gives me great trouble. Had he not plenty of ladies in his
+    palace, of whom he might have sent me one? The difference was of
+    little consequence. [1] Let me recall my envoy with all speed, for I
+    must invade the South with out forces. And yet I am unwilling to
+    break a truce of so many years' standing! We must see how matters
+    turn out, and be guided by the event.
+
+_Enter Minister of Han_.
+
+MINISTER. The severity with which I extorted money, in the
+    selection of beauties for the palace, led me to disfigure the
+    picture of Chaoukeun, and consign her to neglected seclusion. But
+    the Emperor fell in with her, obtained the truth, and condemned me
+    to lose my head. I contrived to make my escape--though I have no
+    home to receive me. I will take this true portrait of Chaoukeun and
+    show it to the Tartar K'han, persuading him to demand her from the
+    Emperor, who will no doubt be obliged to yield her up. A long
+    journey has brought me to this spot, and from the troops of men and
+    horses I conclude I have reached the Tartar camp. [_Addresses
+    himself to somebody_] Leader, inform King Hanchenyu that a great
+    minister of the empire of Han is come to wait on him.
+
+K'HAN [_on being informed_]. Command him to approach.
+    [_Seeing Maouyenshow_] What person are you?
+
+MINISTER. I am a minister of Han. In the western palace of
+    the Emperor is a lady, named Chaoukeun, of rare and surpassing
+    charms. When your envoy, great king, came to demand a princess, this
+    lady would have answered the summons, but the Emperor of Han could
+    not bring himself to part with her, and refused to yield her up. I
+    repeatedly renewed my bitter reproaches, and asked how he could
+    bear, for the sake of a woman's beauty, to implicate the welfare of
+    two nations. For this the Emperor would have beheaded me; and I
+    therefore escaped with the portrait of the lady, which I present,
+    great king, to yourself. Should you send away an envoy with the
+    picture to demand her, she must certainly be delivered up. Here is
+    the portrait. [_Hands it up_.
+
+K'HAN. Whence could so beautiful a female have appeared
+    in the world! If I can only obtain her, my wishes are complete.
+    Immediately shall an envoy be despatched, and my ministers prepare a
+    letter to the Emperor of Han, demanding her in marriage as the
+    condition of peace. Should he refuse, I will presently invade the
+    South: his hills and rivers shall be exposed to ravage. Our warriors
+    will commence by hunting, as they proceed on their way; and thus
+    gradually entering the frontiers, I shall be ready to act as may
+    best suit the occasion. [_Exit._
+
+_The Palace of Han. Enter Lady, attended by females_.
+
+PRINCESS. A long period has elapsed since I had to thank his
+    Majesty for his choice. The Emperor's fondness for me is so great,
+    that he has still neglected to hold a court. I hear he is now gone
+    to the hall of audience, and will therefore ornament myself at my
+    toilet and be ready to wait on him at his return. [_Stands opposite
+    a mirror_.
+
+_Enter Emperor_.
+
+EMPEROR. Since we first met with Chaoukeun in the western
+    palace, we have been as it were deranged and intoxicated; a long
+    interval has elapsed since we held a court; and on entering the hall
+    of audience this day, we waited not until the assembly had
+    dispersed, but returned hither to obtain a sight of her.
+    [_Perceiving the Princess_.] Let us not alarm her, but observe in
+    secret what she is doing.
+    [_Comes close behind and looks over her._] Reflected in that round
+    mirror, she resembles the Lady in the Moon. [2]
+
+_Enter President, and an Officer in waiting_.
+
+PRESIDENT [_recites verses._] Ministers should devote themselves
+          to the regulation of the empire; They should be occupied with public
+    cares in the hall of government. But they do nought but attend at
+         the banquets in the palace. When have they employed a single day in
+    the service of their prince?
+
+    This day, when the audience was concluded, an envoy arrived from the
+    Tartars to demand Chaoukeun in marriage, as the only condition of
+    peace. It is my duty to report this to his Majesty, who has retired
+    to his western palace. Here I must enter. [_Perceiving the
+    Emperor._] I report to your Majesty that Hanchenyu, the leader of
+    the northern foreigners, sends an envoy to declare that Maouyenshow
+    has presented to him the portrait of the princess, and that he
+    demands her in marriage as the only condition of peace. If refused,
+    he will invade the South with a great power, and our rivers and
+    hills will be exposed to rapine.
+
+EMPEROR. In vain do we maintain and send forth armies; vain
+    are the crowds of civil and military officers about our palace!
+    Which of them will drive back for us these foreign troops? They are
+    all afraid of the Tartar swords and arrows! But if they cannot exert
+    themselves to expel the barbarians, why call for the princess to
+    propitiate them?
+
+PRESIDENT. The foreigners say that through your Majesty's
+    devoted fondness for the princess, the affairs of your empire are
+    falling into ruin. They declare that if the government does not
+    yield her up, they will put their army in motion, and subdue the
+    country. Your servant reflects, that Chow-wong [3] who lost his
+    empire and life entirely through his blind devotion to Takee, is a
+    fit example to warn your Majesty. Our army is weak, and needs the
+    talents of a fit general. Should we oppose the Tartars, and be
+    defeated, what will remain to us? Let your Majesty give up your
+    fondness for the princess, to save your people.
+
+OFFICER. The envoy waits without for an audience.
+
+EMPEROR. Well; command that he approach us.
+
+_Enter Envoy_.
+
+ENVOY. Hanchenyu, K'han of the Tartars, sends me, his minister,
+    to state before the great Sovereign of Han, that the Northern tribes
+    and the Southern empire have long been bound in peace by mutual
+    alliances; but that envoys being twice sent to demand a princess,
+    his requisitions have been refused. The late minister, Maouyenshow,
+    took with him the portrait of a beautiful lady, and presented it to
+    the K'ban, who now sends me, his envoy, on purpose to demand the
+    Lady Chaoukeun, and no other, as the only condition of peace between
+    the two nations. Should your Majesty refuse, the K'han has a
+    countless army of brave warriors, and will forthwith invade the
+    South to try the chances of war. I trust your Majesty will not err
+    in your decision.
+
+EMPEROR. The envoy may retire to repose himself in his lodging.
+    [_Exit the Envoy_.] Let our civil and military officers consult, and
+    report to us the best mode of causing the foreign troops to retire,
+    without yielding up the princess to propitiate them. They take
+    advantage of the compliant softness of her temper. Were the Empress
+    Leuhow alive--let her utter a word--which of them would dare to be
+    of a different opinion? It would seem that, for the future, instead
+    of men for ministers, we need only have fair women to keep our
+    empire in peace.
+
+PRINCESS. In return for your Majesty's bounties, it is your
+    handmaid's duty to brave death to serve you. I can cheerfully enter
+    into this foreign alliance, for the sake of producing peace, and
+    shall leave behind me a name still green in history.--But my
+    affection for your Majesty, how am I to lay aside!
+
+EMPEROR. Alas, I [4] know too well that I can do no more than
+    yourself!
+
+PRESIDENT. I entreat your Majesty to sacrifice your love, and
+    think of the security of your Dynasty. Hasten, sir, to send the
+    princess on her way!
+
+EMPEROR. Let her this day advance a stage on her journey,
+    and be presented to the envoy.--To-morrow we will repair as far as
+    the bridge of Pahling, and give her a parting feast.
+
+PRESIDENT. Alas! Sir, this may not be! It will draw on us
+    the contempt of these barbarians.
+
+EMPEROR. We have complied with all our minister's propositions--shall
+    they not, then, accede to ours? Be it as it may, we will witness her
+    departure--and then return home to hate the traitor Maouyenshow!
+
+PRESIDENT. Unwillingly we advise that the princess be sacrificed
+    for the sake of peace; but the envoy is instructed to insist upon
+    her alone--and from ancient times, how often hath a nation suffered
+    for a woman's beauty!
+
+PRINCESS. Though I go into exile for the nation's good, yet ill
+    can I bear to part from your Majesty!           _[Exeunt._
+
+
+[Footnote 1: The honor of the imperial alliance being the chief object.]
+
+[Footnote 2: Changngo, the goddess of the moon, gives her name to the
+finely curved eyebrows of the Chinese ladies, which are compared to the
+lunar crescent when only a day or two old.]
+
+[Footnote 3: Chow-wong was the last of the Shang dynasty, and infamous
+by his debaucheries and cruelties, in concert with his empress Takee,
+the Theodora of Chinese history.]
+
+[Footnote 4: The imperial pronoun "Tchin," _me_, is with very good taste
+supplied by _I_ in these impassioned passages.]
+
+
+
+~ACT THIRD~
+
+
+
+_Enter Envoy, escorting the Princess, with a band of music_.
+
+PRINCESS. Thus was I, in spite of the treachery of Maouyenshow,
+    who disfigured my portrait, seen and exalted by his Majesty; but the
+    traitor presented a truer likeness to the Tartar king, who comes at
+    the head of an army to demand me, with a threat of seizing the
+    country. There is no remedy--I must be yielded up to propitiate the
+    invaders! How shall I bear the rigors--the winds and frosts of that
+    foreign land! It has been said of old, that "surpassing beauty is
+    often coupled with an unhappy fate." Let me grieve, then, without
+    entertaining fruitless resentment at the effects of my own
+    attractions.
+
+_Enter Emperor, attended by his several officers_.
+
+EMPEROR. This day we take leave of the princess at Pahling
+    bridge! [_To his ministers_.] Can ye not devise a way to send out
+    these foreign troops, without yielding up the princess for the sake
+    of peace? [_Descends from his horse and seems to grieve with
+    Chaoukeun_.] Let our attendants delay awhile, till we have conferred
+    the parting cup.
+
+ENVOY. Lady, let us urge you to proceed on your way--the
+    sky darkens, and night is coming on.
+
+PRINCESS. Alas! when shall I again behold your Majesty? I
+    will take off my robes of distinction and leave them behind me.
+    To-day in the palace of Han--to-morrow I shall be espoused to a
+    stranger. I cease to wear these splendid vestments--they shall no
+    longer adorn my beauty in the eyes of men.
+
+ENVOY. Again let us urge you, princess, to depart; we have
+    delayed but too long already!
+
+EMPEROR. 'Tis done!--Princess, when you are gone, let your
+    thoughts forbear to dwell with sorrow and resentment upon us! [_They
+    part_.] And am I the great Monarch of the line of Han?
+
+PRESIDENT. Let your Majesty cease to dwell with such grief
+    upon this subject!
+
+EMPEROR. She is gone! In vain have we maintained those
+    armed heroes on the frontier. [1] Mention but swords and spears, and
+    they tremble at their hearts like a young deer. The princess has
+    this day performed what belonged to themselves: and yet they affect
+    the semblance of men!
+
+PRESIDENT. Your Majesty is entreated to return to the palace:
+    dwell not so bitterly, Sir, on her memory:--allow her to depart!
+
+EMPEROR. Did I not think of her, I had a heart of iron--a
+    heart of iron! The tears of my grief stream in thousand
+    channels--this evening shall her likeness be suspended in the
+    palace, where I will sacrifice to it--and tapers with their silver
+    lights shall illuminate her chamber.
+
+PRESIDENT. Let your Majesty return to the palace--the princess
+    is already far distant! [_Exeunt_.
+
+
+_The Tartar Camp. Enter K'han at the head of his tribes, leading
+in the Princess_.
+
+
+K'HAN. The Emperor of Han having now, in observance of
+    old treaties, yielded up to me the Lady Chaoukeun in marriage, I
+    take her as my rightful queen. The two nations shall enjoy the
+    benefits of peace. [_To his generals_] Leaders, transmit my
+    commands to the army to strike our encampment, and proceed to the
+    north. [_They march_.
+
+
+_The river Amoor. [2] Tartar army on its march_.
+
+
+PRINCESS. What place is this?
+
+ENVOY. It is the River of the Black Dragon, the frontier of
+    the Tartar territories and those of China. This southern shore is
+    the Emperor's; on the northern side commences our Tartar dominion.
+
+PRINCESS [_to the K'han_]. Great King, I take a cup of wine,
+    and pour a libation towards the South--my last farewell to the
+    Emperor--[_pours the libation_] of Han, this life is finished. I
+    await thee in the next!
+
+[_Throws herself into the river. The K'han, in great consternation,
+endeavors to save her, but in vain_.
+
+K'HAN. Alas! alas!--so determined was her purpose against
+    this foreign alliance--she has thrown herself into the stream, and
+    perished! Tis done, and remediless! Let her sepulchre be on this
+    river's bank, and be it called "the verdant tomb," [3] She is no
+    more; and vain has been our enmity with the dynasty of Han! The
+    traitor Maouyenshow was the author of all this misery. [_To an
+    officer_] Take Maouyenshow and let him be delivered over to the
+    Emperor for punishment. I will return to our former friendship with
+    the dynasty of Han. We will renew and long preserve the sentiments
+    of relationship. The traitor disfigured the portrait to injure
+    Chaoukeun--then deserted his sovereign, and stole over to me, whom
+    he prevailed on to demand the lady in marriage. How little did I
+    think that she would thus precipitate herself into the stream, and
+    perish!--In vain did my spirit melt at the sight of her! But if I
+    detained this profligate and traitorous rebel, he would certainly
+    prove to us a root of misfortune: it is better to deliver him for
+    his reward to the Emperor of Han, with whom I will renew, and long
+    retain, our old feelings of friendship and amity. _[Exeunt._
+
+
+
+[Footnote 1: It may be observed that the great wall is never once
+expressly mentioned through this drama. The expression used is Pëensih,
+the border, or frontier. The wall had existed two hundred years at this
+time, but the real frontier was beyond it.]
+
+[Footnote 2: Or Saghalien, which falls into the sea of Ochotsk.]
+
+[Footnote 3: Said to exist now and to be green all the year.]
+
+
+
+~ACT FOURTH~
+
+
+
+_Enter Emperor, with an attendant_.
+
+EMPEROR. Since the princess was yielded to the Tartars, we
+    have not held an audience. The lonely silence of night but increases
+    our melancholy! We take the picture of that fair one and suspend it
+    here, as some small solace to our griefs, [_To the attendant_]
+    Keeper of the yellow gate, behold, the incense in yonder vase is
+    burnt out: hasten then to add some more. Though we cannot see her,
+    we may at least retain this shadow; and, while life remains, betoken
+    our regard. But oppressed and weary, we would fain take a little
+    repose.
+
+[_Lies down to sleep. The Princess appears before him in a
+vision_.] [1]
+
+PRINCESS. Delivered over as a captive to appease the barbarians,
+    they would have conveyed me to their Northern country: but I took an
+    occasion to elude them and have escaped back. Is not this the
+    Emperor, my sovereign? Sir, behold me again restored.
+
+[_A Tartar soldier appears in the vision_.]
+
+SOLDIER. While I chanced to sleep, the lady, our captive, has
+    made her escape, and returned home. In eager pursuit of her, I have
+    reached the imperial palace.--Is not this she?
+
+[_Carries her off. The Emperor starts from his sleep_.]
+
+EMPEROR. We just saw the Princess returned--but alas, how
+    quickly has she vanished! In bright day she answered not to our
+    call--but when morning dawned on our troubled sleep, a vision
+    presented her in this spot. [_Hears the wild fowl's [2] cry_] Hark,
+    the passing fowl screamed twice or thrice!--Can it know there is no
+    one so desolate as I? [_Cries repeated_] Perhaps worn out and weak,
+    hungry and emaciated, they bewail at once the broad nets of the
+    South and the tough bows of the North. [_Cries repeated_] The
+    screams of those water-birds but increase our melancholy.
+
+ATTENDANT. Let your Majesty cease this sorrow, and have
+    some regard to your sacred [3] person.
+
+EMPEROR. My sorrows are beyond control. Cease to upbraid
+    this excess of feeling, since ye are all subject to the same. Yon
+    doleful cry is not the note of the swallow on the carved rafters,
+    nor the song of the variegated bird upon the blossoming tree. The
+    princess has abandoned her home! Know ye in what place she grieves,
+    listening like me to the screams of the wild bird?
+
+_Enter President_.
+
+PRESIDENT. This day after the close of the morning council,
+    a foreign envoy appeared, bringing with him the fettered traitor
+    Maouyenshow. He announces that the renegade, by deserting his
+    allegiance, led to the breach of truce, and occasioned all these
+    calamities. The princess is no more! and the K'han wishes for peace
+    and friendship between the two nations. The envoy attends, with
+    reverence, your imperial decision.
+
+EMPEROR. Then strike off the traitor's head, and be it presented
+    as an offering to the shade of the princess! Let a fit banquet be
+    got ready for the envoy, preparatory to his return. _[Recites these
+    verses_.
+
+At the fall of the leaf, when the wild-fowl's cry was heard
+      in the recesses of the palace.
+Sad dreams returned to our lonely pillow; we thought of
+      her through the night:
+Her verdant tomb remains--but where shall we seek her
+      self?
+The perfidious painter's head shall atone for the beauty
+      which he wronged.
+
+
+[Footnote 1: There is nothing in this more extravagant than the similar
+vision in the tragedy of Richard III.]
+
+[Footnote 2: Yengo, a species of wild goose, is the emblem in China of
+intersexual attachment and fidelity, being said never to pair again
+after the loss of its mate. An image of it is worshipped by newly
+married couples.]
+
+[Footnote 3: Literally, "dragon person." The emperor's throne is often
+called the "dragon seat."]
+
+
+
+
+
+
+
+
+
+
+
+
+End of the Project Gutenberg EBook of Chinese Literature, by Anonymous
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diff --git a/old/10056-8.zip b/old/10056-8.zip
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+The Project Gutenberg EBook of Chinese Literature, by Anonymous
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Chinese Literature
+       Comprising The Analects of Confucius, The Sayings of Mencius, The Shi-King, The Travels of Fa-Hien, and The Sorrows of Han
+
+Author: Anonymous
+
+Release Date: November 17, 2003 [EBook #10056]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK CHINESE LITERATURE ***
+
+
+
+
+Produced by Juliet Sutherland, Tam and PG Distributed Proofreaders
+
+
+
+
+CHINESE LITERATURE
+
+
+
+COMPRISING
+
+THE ANALECTS OF CONFUCIUS,
+THE SAYINGS OF MENCIUS,
+THE SHI-KING,
+THE TRAVELS OF FA-HIEN, AND
+THE SORROWS OF HAN
+
+
+WITH CRITICAL AND BIOGRAPHICAL SKETCHES BY
+
+EPIPHANIUS WILSON, A.M.
+
+
+REVISED EDITION
+
+1900
+
+
+
+
+THE ANALECTS OF CONFUCIUS
+
+Introduction
+
+BOOK
+
+I.     On Learning--Miscellaneous Sayings
+II.    Good Government--Filial Piety--The Superior Man
+III.   Abuse of Proprieties in Ceremonial and Music
+IV.    Social Virtue--Superior and Inferior Man
+V.     A Disciple and the Golden Rule--Miscellaneous
+VI.    More Characteristics--Wisdom--Philanthropy
+VII.   Characteristics of Confucius--An Incident
+VIII.  Sayings of Tsang--Sentences of the Master
+IX.    His Favorite Disciple's Opinion of Him
+X.     Confucius in Private and Official Life
+XI.    Comparative Worth of His Disciples
+XII.   The Master's Answers--Philanthropy--Friendships
+XIII.  Answers on the Art of Governing--Consistency
+XIV.   Good and Bad Government--Miscellaneous Sayings
+XV.    Practical Wisdom--Reciprocity the Rule of Life
+XVI.   Against Intestine Strife--Good and Bad Friendships
+XVII.  The Master Induced to Take Office--Nature and Habit
+XVIII. Good Men in Seclusion--Duke of Chow to His Son
+XIX.   Teachings of Various Chief Disciples
+XX.    Extracts from the Book of History
+
+
+
+THE SAYINGS OF MENCIUS
+
+Introduction
+
+Book I. King Hwuy of Leang.--
+   Part I
+
+[_Books II., III., and IV. are omitted_]
+
+Book V. Wan Chang.--
+   Part I
+
+
+
+THE SHI-KING
+
+Introduction
+
+_Part I.--Lessons from the States_.
+
+BOOK I.--THE ODES OF CHOW AND THE SOUTH.--
+  Celebrating the Virtue of King Wan's Bride
+  Celebrating the Industry of King Wan's Queen
+  In Praise of a Bride
+  Celebrating T'ae-Sze's Freedom from Jealousy
+  The Fruitfulness of the Locust
+  Lamenting the Absence of a Cherished Friend
+  Celebrating the Goodness of the Descendants of King Wan
+  The Virtuous Manners of the Young Women
+  Praise of a Rabbit-Catcher
+  The Song of the Plantain-Gatherers
+  The Affection of the Wives on the Joo
+
+BOOK II.--THE ODES OF SHAOU AND THE SOUTH.--
+  The Marriage of a Princess
+  The Industry and Reverence of a Prince's Wife
+  The Wife of Some Great Officer Bewails his Absence
+  The Diligence of the Young Wife of an Officer
+  The Love of the People for the Duke of Shaou
+  The Easy Dignity of the Officers at Some Court
+  Anxiety of a Young Lady to Get Married
+
+BOOK III.--THE ODES OF P'EI.--
+  An Officer Bewails the Neglect with which He is Treated
+  A Wife Deplores the Absence of Her Husband
+  The Plaint of a Rejected Wife
+  Soldiers of Wei Bewail Separation from their Families
+  An Officer Tells of His Mean Employment
+  An Officer Sets Forth His Hard Lot
+  The Complaint of a Neglected Wife
+  In Praise of a Maiden
+  Discontent
+  Chwang Keang Bemoans Her Husband's Cruelty
+
+[_Books IV., V., and VI. are omitted_]
+
+BOOK VII.--THE ODES OF CH'ING.---
+  The People's Admiration for Duke Woo
+  A Wife Consoled by Her Husband's Arrival
+  In Praise of Some Lady
+  A Man's Praise of His Wife
+  An Entreaty
+  A Woman Scorning Her Lover
+  A Lady Mourns the Absence of Her Student Lover---
+
+BOOK VIII.--THE ODES OF TS'E.--
+  A Wife Urging Her Husband to Action
+  The Folly of Useless Effort
+  The Prince of Loo
+
+BOOK IX.--THE ODES OF WEI.--
+  On the Misgovernment of the State
+  The Mean Husband
+  A Young Soldier on Service
+
+BOOK X.--THE ODES OF T'ANG.--
+  The King Goes to War
+  Lament of a Bereaved Person
+  The Drawbacks of Poverty
+  A Wife Mourns for Her Husband
+
+BOOK XI.--THE ODES OF TS'IN.--
+  Celebrating the Opulence of the Lords of Ts'in
+  A Complaint
+  A Wife's Grief Because of Her Husband's Absence
+  Lament for Three Brothers
+  In Praise of a Ruler of Ts'in
+  The Generous Nephew
+
+BOOK XII.--THE ODES OF CH'IN.--
+  The Contentment of a Poor Recluse
+  The Disappointed Lover
+  A Love-Song
+  The Lament of a Lover
+
+BOOK XIII.--THE ODES OF KWEI--
+  The Wish of an Unhappy Man
+
+BOOK XIV.--THE ODES OF TS'AOU.--
+  Against Frivolous Pursuits
+
+BOOK XV.--THE ODES OF PIN.--
+  The Duke of Chow Tells of His Soldiers
+  There is a Proper Way for Doing Everything
+
+
+_Part II.--Minor Odes of the Kingdom_.
+
+BOOK I.--DECADE OF LUH MING.--
+  A Festal Ode
+  A Festal Ode Complimenting an Officer
+  The Value of Friendship
+  The Response to a Festal Ode
+  An Ode of Congratulation
+  An Ode on the Return of the Troops
+
+BOOK II.--THE DECADE OF PIH HWA.--
+  An Ode Appropriate to a Festivity
+
+BOOK III.--THE DECADE OF T'UNG KUNG.--
+  Celebrating a Hunting Expedition
+  The King's Anxiety for His Morning Levee
+  Moral Lessons from Natural Facts
+
+BOOK IV.--THE DECADE OF K'E-FOO.--
+  On the Completion of a Royal Palace
+  The Condition of King Seuen's Flocks
+
+BOOK V.--THE DECADE OF SEAOU MIN.--
+  A Eunuch Complains of His Fate
+  An Officer Deplores the Misery of the Time
+  On the Alienation of a Friend
+
+BOOK VI.--THE DECADE OF PIH SHAN.--
+  A Picture of Husbandry
+  The Complaint of an Officer
+
+BOOK VII.--DECADE OF SANG HOO.--
+  The Rejoicings of a Bridegroom
+  Against Listening to Slanderers
+
+BOOK VIII.--THE DECADE OF TOO JIN SZE.--
+  In Praise of By-gone Simplicity
+  A Wife Bemoans Her Husband's Absence
+  The Earl of Shaou's Work
+  The Plaint of King Yew's Forsaken Wife
+  Hospitality
+  On the Misery of Soldiers
+
+
+_Part III.--Greater Odes of the Kingdom_.
+
+BOOK I.--DECADE OF KING WAN.--
+  Celebrating King Wan
+
+[_Book II. is omitted_]
+
+BOOK III.--DECADE OF TANG.--
+  King Seuen on the Occasion of a Great Drought
+
+
+_Part IV.--Odes of the Temple and Altar_.
+
+BOOK I.--SACRIFICIAL ODES OF CHOW.--
+  Appropriate to a Sacrifice to King Wan
+  On Sacrificing to the Kings Woo, Ching, and K'ang
+
+THE TRAVELS OF FA-HIEN
+Translator's Introduction
+CHAPTER
+I.       From Ch'ang-gan to the Sandy Desert
+II.      On to Shen-shen and thence to Khoten
+III.     Khoten--Processions of Images
+IV.      Through the Ts'ung Mountains to K'eech-ch'a
+V.       Great Quinquennial Assembly of Monks
+VI.      North India--Image of Maitreya Bodhisattva
+VII.     The Perilous Crossing of the Indus
+VIII.    Woo-chang, or Udyana--Traces of Buddha
+IX.      Soo ho-to--Legends of Buddha
+X.       Gandhara--Legends of Buddha
+XI.      Takshasila--Legends--The Four Great Topes
+XII.     Buddha's Alms-bowl--Death of Hwuy-king
+XIII.    Festival of Buddha's Skull-bone
+XIV.     Crossing the Indus to the East
+XV.      Sympathy of Monks with the Pilgrims
+XVI.     Condition and Customs of Central India
+XVII.    Legend of the Trayastrimsas Heaven
+XVIII.   Buddha's Subjects of Discourse
+XIX.     Legend of Buddha's Danta-kashtha
+XX.      The Jetavana Vihara--Legends of Buddha
+XXI.     The Three Predecessors of Sakyamuni
+XXII.    Legends of Buddha's Birth
+XXIII.   Legends of Rama and its Tope
+XXIV.    Where Buddha Renounced the World
+XXV.     The Kingdom of Vaisali
+XXVI.    Remarkable Death of Ananda
+XXVII.   King Asoka's Spirit-built Palace and Halls
+XXVIII.  Rajagriha, New and Old--Legends Connected with It
+XXIX.    Fa-Hien Passes a Night on Gridhra-kuta Hill
+XXX.     Srataparna Cave, or Cave of the First Council
+XXXI.    Sakyamuni's Attaining to the Buddhaship
+XXXII.   Legend of King Asoka in a Former Birth
+XXXIII.  Kasyapa Buddha's Skeleton on Mount Gurupada
+XXXIV.   On the Way Returning to Patna
+XXXV.    Dakshina, and the Pigeon Monastery
+XXXVI.   Fa-Hien's Indian Studies
+XXXVII.  Fa-Hien's Stay in Champa and Tamalipti
+XXXVIII. At Ceylon--Feats of Buddha--His Statue in Jade
+XXXIX.   Cremation of an Arhat--Sermon of a Devotee
+XL.      After Two Years Fa-Hien Takes Ship for China
+
+Conclusion
+
+
+THE SORROWS OF HAN
+
+Introduction
+Translator's Preface
+Dramatis Personae
+Prologue
+Act First
+Act Second
+Act Third
+Act Fourth
+
+
+
+
+THE ANALECTS
+
+OF
+
+CONFUCIUS
+
+[_Translated into English by William Jennings_]
+
+
+
+PRONUNCIATION OF PROPER NAMES
+
+_j_, as in French.
+_ng_, commencing a word, like the same letters terminating one.
+_ai_ or _ei_, as in _aisle_ or _eider_.
+_au_, as in German, or like _ow_ in _cow_.
+_e_, as in _fete_.
+_i_ (not followed by a consonant), as _ee_ in _see_.
+_u_ (followed by a consonant), as in _bull_.
+_iu_, as _ew_ in _new_.
+_ui_, as _ooi_ in _cooing_.
+_h_ at the end of a name makes the preceding vowel short.
+_i_ in the middle of a word denotes an aspirate (_h_), as _K'ung_=Khung.
+
+
+
+
+INTRODUCTION
+
+
+The strangest figure that meets us in the annals of Oriental thought is
+that of Confucius. To the popular mind he is the founder of a religion,
+and yet he has nothing in common with the great religious teachers of
+the East. We think of Siddartha, the founder of Buddhism, as the very
+impersonation of romantic asceticism, enthusiastic self-sacrifice, and
+faith in the things that are invisible. Zoroaster is the friend of God,
+talking face to face with the Almighty, and drinking wisdom and
+knowledge from the lips of Omniscience. Mohammed is represented as
+snatched up into heaven, where he receives the Divine communication
+which he is bidden to propagate with fire and sword throughout the
+world. These great teachers lived in an atmosphere of the supernatural.
+They spoke with the authority of inspired prophets. They brought the
+unseen world close to the minds of their disciples. They spoke
+positively of immortality, of reward or punishment beyond the grave. The
+present life they despised, the future was to them everything in its
+promised satisfaction. The teachings of Confucius were of a very
+different sort. Throughout his whole writings he has not even mentioned
+the name of God. He declined to discuss the question of immortality.
+When he was asked about spiritual beings, he remarked, "If we cannot
+even know men, how can we know spirits?"
+
+Yet this was the man the impress of whose teaching has formed the
+national character of five hundred millions of people. A temple to
+Confucius stands to this day in every town and village of China. His
+precepts are committed to memory by every child from the tenderest age,
+and each year at the royal university at Pekin the Emperor holds a
+festival in honor of the illustrious teacher.
+
+The influence of Confucius springs, first of all, from the narrowness
+and definiteness of his doctrine. He was no transcendentalist, and never
+meddled with supramundane things. His teaching was of the earth, earthy;
+it dealt entirely with the common relations of life, and the Golden Rule
+he must necessarily have stumbled upon, as the most obvious canon of his
+system. He strikes us as being the great Stoic of the East, for he
+believed that virtue was based on knowledge, knowledge of a man's own
+heart, and knowledge of human-kind. There is a pathetic resemblance
+between the accounts given of the death of Confucius and the death of
+Zeno. Both died almost without warning in dreary hopelessness, without
+the ministrations of either love or religion. This may be a mere
+coincidence, but the lives and teachings of both men must have led them
+to look with indifference upon such an end. For Confucius in his
+teaching treated only of man's life on earth, and seems to have had no
+ideas with regard to the human lot after death; if he had any ideas he
+preserved an inscrutable silence about them. As a moralist he prescribed
+the duties of the king and of the father, and advocated the cultivation
+by the individual man of that rest or apathy of mind which resembles so
+much the disposition aimed at by the Greek and Roman Stoic. Even as a
+moralist, he seems to have sacrificed the ideal to the practical, and
+his loose notions about marriage, his tolerance of concubinage, the
+slight emphasis which he lays on the virtue of veracity--of which indeed
+he does not seem himself to have been particularly studious in his
+historic writings--place him low down in the rank of moralists. Yet he
+taught what he felt the people could receive, and the flat mediocrity of
+his character and his teachings has been stamped forever upon a people
+who, while they are kindly, gentle, forbearing, and full of family
+piety, are palpably lacking not only in the exaltation of Mysticism, but
+in any religious feeling, generally so-called.
+
+The second reason that made the teaching of Confucius so influential is
+based on the circumstances of the time. When this thoughtful, earnest
+youth awoke to the consciousness of life about him, he saw that the
+abuses under which the people groaned sprang from the feudal system,
+which cut up the country into separate territories, over which the power
+of the king had no control. China was in the position of France in the
+years preceding Philippe-Auguste, excepting that there were no places of
+sanctuary and no Truce of God. The great doctrine of Confucius was the
+unlimited despotism of the Emperor, and his moral precepts were intended
+to teach the Emperor how to use his power aright. But the Emperor was
+only typical of all those in authority--the feudal duke, the judge on
+the bench, and the father of the family. Each could discharge his duties
+aright only by submitting to the moral discipline which Confucius
+prescribed. A vital element in this system is its conservatism, its
+adherence to the imperial idea. As James I said, "No bishop, no king,"
+so the imperialists of China have found in Confucianism the strongest
+basis for the throne, and have supported its dissemination accordingly.
+
+The Analects of Confucius contain the gist of his teachings, and is
+worthy of study. We find in this work most of the precepts which his
+disciples have preserved and recorded. They form a code remarkable for
+simplicity, even crudity, and we are compelled to admire the force of
+character, the practical sagacity, the insight into the needs of the
+hour, which enabled Confucius, without claiming any Divine sanction, to
+impose this system upon his countrymen.
+
+The name Confucius is only the Latinized form of two words which mean
+"Master K'ung." He was born 551 B.C., his father being governor of
+Shantung. He was married at nineteen, and seems to have occupied some
+minor position under the government. In his twenty-fourth year he
+entered upon the three years' mourning for the death of his mother. His
+seclusion gave him time for deep thought and the study of history, and
+he resolved upon the regeneration of his unhappy country. By the time he
+was thirty he became known as a great teacher, and disciples flocked to
+him. But he was yet occupied in public duties, and rose through
+successive stages to the office of Chief Judge in his own country of Lu.
+His tenure of office is said to have put an end to crime, and he became
+the "idol of the people" in his district. The jealousy of the feudal
+lords was roused by his fame as a moral teacher and a blameless judge.
+Confucius was driven from his home, and wandered about, with a few
+disciples, until his sixty-ninth year, when he returned to Lu, after
+accomplishing a work which has borne fruit, such as it is, to the
+present day. He spent the remaining five years of his life in editing
+the odes and historic monuments in which the glories of the ancient
+Chinese dynasty are set forth. He died in his seventy-third year, 478
+B.C. There can be no doubt that the success of Confucius has been
+singularly great, owing especially to the narrow scope of his scheme,
+which has become crystallized in the habits, usages, and customs of the
+people. Especially has it been instrumental in consolidating the empire,
+and in strengthening the power of the monarch, who, as he every year
+burns incense in the red-walled temple at Pekin, utters sincerely the
+invocation: "Great art thou, O perfect Sage! Thy virtue is full, thy
+doctrine complete. Among mortal men there has not been thine equal. All
+kings honor thee. Thy statutes and laws have come gloriously down. Thou
+art the pattern in this imperial school. Reverently have the sacrificial
+vessels been set out. Full of awe, we sound our drums and bells."
+
+E. W.
+
+
+THE ANALECTS
+
+
+BOOK I
+
+On Learning--Miscellaneous Sayings:--
+
+
+"To learn," said the Master, "and then to practise opportunely what one
+has learnt--does not this bring with it a sense of satisfaction?
+
+"To have associates in study coming to one from distant parts--does not
+this also mean pleasure in store?
+
+"And are not those who, while not comprehending all that is said, still
+remain not unpleased to hear, men of the superior order?"
+
+
+A saying of the Scholar Yu:--
+
+"It is rarely the case that those who act the part of true men in regard
+to their duty to parents and elder brothers are at the same time willing
+to turn currishly upon their superiors: it has never yet been the case
+that such as desire not to commit that offence have been men willing to
+promote anarchy or disorder.
+
+"Men of superior mind busy themselves first in getting at the root of
+things; and when they have succeeded in this the right course is open to
+them. Well, are not filial piety and friendly subordination among
+brothers a root of that right feeling which is owing generally from man
+to man?"
+
+The Master observed, "Rarely do we meet with the right feeling due from
+one man to another where there is fine speech and studied mien."
+
+The Scholar Tsang once said of himself: "On three points I examine
+myself daily, viz., whether, in looking after other people's interests,
+I have not been acting whole-heartedly; whether, in my intercourse with
+friends, I have not been true; and whether, after teaching, I have not
+myself been practising what I have taught."
+
+The Master once observed that to rule well one of the larger States
+meant strict attention to its affairs and conscientiousness on the part
+of the ruler; careful husbanding of its resources, with at the same time
+a tender care for the interests of all classes; and the employing of the
+masses in the public service at suitable seasons.
+
+"Let young people," said he, "show filial piety at home, respectfulness
+towards their elders when away from home; let them be circumspect, be
+truthful; their love going out freely towards all, cultivating good-will
+to men. And if, in such a walk, there be time or energy left for other
+things, let them employ it in the acquisition of literary or artistic
+accomplishments."
+
+The disciple Tsz-hia said, "The appreciation of worth in men of worth,
+thus diverting the mind from lascivious desires--ministering to parents
+while one is the most capable of so doing--serving one's ruler when one
+is able to devote himself entirely to that object--being sincere in
+one's language in intercourse with friends: this I certainly must call
+evidence of learning, though others may say there has been 'no
+learning.'"
+
+
+Sayings of the Master:--
+
+"If the great man be not grave, he will not be revered, neither can his
+learning be solid.
+
+"Give prominent place to loyalty and sincerity.
+
+"Have no associates in study who are not advanced somewhat like
+yourself.
+
+"When you have erred, be not afraid to correct yourself."
+
+
+A saying of the Scholar Tsang:--
+
+"The virtue of the people is renewed and enriched when attention is seen
+to be paid to the departed, and the remembrance of distant ancestors
+kept and cherished."
+
+Tsz-k'in put this query to his fellow disciple Tsz-kung: said he, "When
+our Master comes to this or that State, he learns without fail how it is
+being governed. Does he investigate matters? or are the facts given
+him?"
+
+Tsz-kung answered, "Our Master is a man of pleasant manners, and of
+probity, courteous, moderate, and unassuming: it is by his being such
+that he arrives at the facts. Is not his way of arriving at things
+different from that of others?"
+
+
+A saying of the Master:--
+
+"He who, after three years' observation of the will of his father when
+alive, or of his past conduct if dead, does not deviate from that
+father's ways, is entitled to be called 'a dutiful son.'"
+
+
+Sayings of the Scholar Yu:--
+
+"For the practice of the Rules of Propriety,[1] one excellent way is to
+be natural. This naturalness became a great grace in the practice of
+kings of former times; let everyone, small or great, follow their
+example.
+
+"It is not, however, always practicable; and it is not so in the case of
+a person who does things naturally, knowing that he should act so, and
+yet who neglects to regulate his acts according to the Rules.
+
+"When truth and right are hand in hand, a statement will bear
+repetition. When respectfulness and propriety go hand in hand, disgrace
+and shame are kept afar-off. Remove all occasion for alienating those to
+whom you are bound by close ties, and you have them still to resort to."
+
+
+A saying of the Master:--
+
+"The man of greater mind who, when he is eating, craves not to eat to
+the full; who has a home, but craves not for comforts in it; who is
+active and earnest in his work and careful in his words; who makes
+towards men of high principle, and so maintains his own rectitude--that
+man may be styled a devoted student."
+
+Tsz-kung asked, "What say you, sir, of the poor who do not cringe and
+fawn; and what of the rich who are without pride and haughtiness?" "They
+are passable," the Master replied; "yet they are scarcely in the same
+category as the poor who are happy, and the rich who love propriety."
+
+"In the 'Book of the Odes,'" Tsz-kung went on to say, "we read of one
+
+  Polished, as by the knife and file,
+  The graving-tool, the smoothing-stone.
+
+Does that coincide with your remark?"
+
+"Ah! such as you," replied the Master, "may well commence a discussion
+on the Odes. If one tell you how a thing goes, you know what ought to
+come."
+
+"It does not greatly concern me," said the Master, "that men do not know
+me; my great concern is, my not knowing them."
+
+
+[Footnote 1: An important part of a Chinaman's education still. The
+text-book, "The Li Ki," contains rules for behavior and propriety for
+the whole life, from the cradle to the grave.]
+
+
+
+BOOK II
+
+Good Government--Filial Piety--The Superior Man
+
+
+Sayings of the Master:--
+
+"Let a ruler base his government upon virtuous principles, and he will
+be like the pole-star, which remains steadfast in its place, while all
+the host of stars turn towards it.
+
+"The 'Book of Odes' contains three hundred pieces, but one expression in
+it may be taken as covering the purport of all, viz., Unswerving
+mindfulness.
+
+"To govern simply by statute, and to reduce all to order by means of
+pains and penalties, is to render the people evasive, and devoid of any
+sense of shame.
+
+"To govern upon principles of virtue, and to reduce them to order by the
+Rules of Propriety, would not only create in them the sense of shame,
+but would moreover reach them in all their errors.
+
+"When I attained the age of fifteen, I became bent upon study. At
+thirty, I was a confirmed student. At forty, nought could move me from
+my course. At fifty, I comprehended the will and decrees of Heaven. At
+sixty, my ears were attuned to them. At seventy, I could follow my
+heart's desires, without overstepping the lines of rectitude."
+
+To a question of Mang-i, as to what filial piety consisted in, the
+master replied, "In not being perverse." Afterwards, when Fan Ch'i was
+driving him, the Master informed him of this question and answer, and
+Fan Ch'i asked, "What was your meaning?" The Master replied, "I meant
+that the Rules of Propriety should always be adhered to in regard to
+those who brought us into the world: in ministering to them while
+living, in burying them when dead, and afterwards in the offering to
+them of sacrificial gifts."
+
+To a query of Mang Wu respecting filial piety, the Master replied,
+"Parents ought to bear but one trouble--that of their own sickness."
+
+To a like question put by Tsz-yu, his reply was this: "The filial piety
+of the present day simply means the being able to support one's
+parents--which extends even to the case of dogs and horses, all of which
+may have something to give in the way of support. If there be no
+reverential feeling in the matter, what is there to distinguish between
+the cases?"
+
+To a like question of Tsz-hia, he replied: "The manner is the
+difficulty. If, in the case of work to be done, the younger folks simply
+take upon themselves the toil of it; or if, in the matter of meat and
+drink, they simply set these before their elders--is this to be taken as
+filial piety?"
+
+Once the Master remarked, "I have conversed with Hwui the whole day
+long, and he has controverted nothing that I have said, as if he were
+without wits. But when his back was turned, and I looked attentively at
+his conduct apart from me, I found it satisfactory in all its issues.
+No, indeed! Hwui is not without his wits."
+
+
+Other observations of the Master:--
+
+"If you observe what things people (usually) take in hand, watch their
+motives, and note particularly what it is that gives them satisfaction,
+shall they be able to conceal from you what they are? Conceal
+themselves, indeed!
+
+"Be versed in ancient lore, and familiarize yourself with the modern;
+then may you become teachers.
+
+"The great man is not a mere receptacle."
+
+In reply to Tsz-kung respecting the great man:--
+
+"What he first says, as a result of his experience, he afterwards
+follows up.
+
+"The great man is catholic-minded, and not one-sided. The common man is
+the reverse.
+
+"Learning, without thought, is a snare; thought, without learning, is a
+danger.
+
+"Where the mind is set much upon heterodox principles--there truly and
+indeed is harm."
+
+To the disciple Tsz-lu the Master said, "Shall I give you a lesson about
+knowledge? When you know a thing, maintain that you know it; and when
+you do not, acknowledge your ignorance. This is characteristic of
+knowledge."
+
+Tsz-chang was studying with an eye to official income. The Master
+addressed him thus: "Of the many things you hear hold aloof from those
+that are doubtful, and speak guardedly with reference to the rest; your
+mistakes will then be few. Also, of the many courses you see adopted,
+hold aloof from those that are risky, and carefully follow the others;
+you will then seldom have occasion for regret. Thus, being seldom
+mistaken in your utterances, and having few occasions for regret in the
+line you take, you are on the high road to your preferment."
+
+To a question put to him by Duke Ngai [2] as to what should be done in
+order to render the people submissive to authority, Confucius replied,
+"Promote the straightforward, and reject those whose courses are
+crooked, and the thing will be effected. Promote the crooked and reject
+the straightforward, and the effect will be the reverse."
+
+When Ki K'ang [3] asked of him how the people could be induced to show
+respect, loyalty, and willingness to be led, the Master answered, "Let
+there be grave dignity in him who has the oversight of them, and they
+will show him respect; let him be seen to be good to his own parents,
+and kindly in disposition, and they will be loyal to him; let him
+promote those who have ability, and see to the instruction of those who
+have it not, and they will be willing to be led."
+
+Some one, speaking to Confucius, inquired, "Why, sir, are you not an
+administrator of government?" The Master rejoined, "What says the 'Book
+of the Annals,' with reference to filial duty?--'Make it a point to be
+dutiful to your parents and amicable with your brethren; the same duties
+extend to an administrator.' If these, then, also make an administrator,
+how am I to take your words about being an administrator?"
+
+On one occasion the Master remarked, "I know not what men are good for,
+on whose word no reliance can be placed. How should your carriages,
+large or little, get along without your whipple-trees or swing-trees?"
+
+Tsz-chang asked if it were possible to forecast the state of the country
+ten generations hence. The Master replied in this manner: "The Yin
+dynasty adopted the rules and manners of the Hia line of kings, and it
+is possible to tell whether it retrograded or advanced. The Chow line
+has followed the Yin, adopting its ways, and whether there has been
+deterioration or improvement may also be determined. Some other line may
+take up in turn those of Chow; and supposing even this process to go on
+for a hundred generations, the result may be known."
+
+Other sayings of the Master:--
+
+"It is but flattery to make sacrificial offerings to departed spirits
+not belonging to one's own family.
+
+"It is moral cowardice to leave undone what one perceives to be right to
+do."
+
+
+[Footnote 2: Of Lu (Confucius's native State).]
+
+[Footnote 3: Head of one of the "Three Families" of Lu.]
+
+
+
+BOOK III
+
+Abuse of Proprieties in Ceremonial and Music
+
+
+Alluding to the head of the Ki family, [4] and the eight lines of
+posturers [5] before their ancestral hall, Confucius remarked, "If the
+Ki can allow himself to go to this extent, to what extent will he not
+allow himself to go?"
+
+The Three Families [6] were in the habit, during the Removal of the
+sacred vessels after sacrifice, of using the hymn commencing,
+
+  "Harmoniously the Princes
+    Draw near with reverent tread,
+  Assisting in his worship
+    Heaven's Son, the great and dread."
+
+"How," exclaimed the Master, "can such words be appropriated in the
+ancestral hall of the Three Families?"
+
+"Where a man," said he again, "has not the proper feelings due from one
+man to another, how will he stand as regards the Rules of Propriety? And
+in such a case, what shall we say of his sense of harmony?"
+
+On a question being put to him by Lin Fang, a disciple, as to what was
+the radical idea upon which the Rules of Propriety were based, the
+Master exclaimed, "Ah! that is a large question. As to some rules, where
+there is likelihood of extravagance, they would rather demand economy;
+in those which relate to mourning, and where there is likelihood of
+being easily satisfied, what is wanted is real sorrow."
+
+Speaking of the disorder of the times he remarked that while the
+barbarians on the North and East had their Chieftains, we here in this
+great country had nothing to compare with them in that respect:--we had
+lost these distinctions!
+
+Alluding to the matter of the Chief of the Ki family worshipping on
+Tai-shan, [7] the Master said to Yen Yu, "Cannot you save him from this?"
+He replied, "It is beyond my power." "Alas, alas!" exclaimed the Master,
+"are we to say that the spirits of T'ai-shan have not as much
+discernment as Lin Fang?"
+
+Of "the superior man," the Master observed, "In him there is no
+contentiousness. Say even that he does certainly contend with others, as
+in archery competitions; yet mark, in that case, how courteously he will
+bow and go up for the forfeit-cup, and come down again and give it to
+his competitor. In his very contest he is still the superior man."
+
+Tsz-hia once inquired what inference might be drawn from the lines--
+
+  "Dimples playing in witching smile,
+    Beautiful eyes, so dark, so bright!
+  Oh, and her face may be thought the while
+    Colored by art, red rose on white!"
+
+"Coloring," replied the Master, "requires a pure and clear background."
+"Then," said the other, "rules of ceremony require to have a
+background!" "Ah!" exclaimed the Master, "you are the man to catch the
+drift of my thought. Such as you may well introduce a discussion on the
+Odes."
+
+Said the Master, "As regards the ceremonial adopted and enforced by the
+Hia dynasty, I am able to describe it, although their own descendants in
+the State of Ki can adduce no adequate testimony in favor of its use
+there. So, too, I am able to describe the ceremonial of the Yin dynasty,
+although no more can the Sung people show sufficient reason for its
+continuance amongst themselves. And why cannot they do so? Because they
+have not documents enough, nor men learned enough. If only they had
+such, I could refer them to them in support of their usages.
+
+"When I am present at the great quinquennial sacrifice to the _manes_ of
+the royal ancestors," the Master said, "from the pouring-out of the
+oblation onwards, I have no heart to look on."
+
+Some one asked what was the purport of this great sacrifice, and the
+Master replied, "I cannot tell. The position in the empire of him who
+could tell you is as evident as when you look at this"--pointing to the
+palm of his hand.
+
+When he offered sacrifices to his ancestors, he used to act as if they
+were present before him. In offering to other spirits it was the same.
+
+He would say, "If I do not myself take part in my offerings, it is all
+the same as if I did not offer them."
+
+Wang-sun Kia asked him once, "What says the proverb, 'Better to court
+favor in the kitchen than in the drawing-room'?" The Master replied,
+"Nay, better say, He who has sinned against Heaven has none other to
+whom prayer may be addressed."
+
+Of the Chow dynasty the Master remarked, "It looks back upon two other
+dynasties; and what a rich possession it has in its records of those
+times! I follow Chow!"
+
+On his first entry into the grand temple, he inquired about every matter
+connected with its usages. Some one thereupon remarked, "Who says that
+the son of the man of Tsou [8] understands about ceremonial? On entering
+the grand temple he inquired about everything." This remark coming to
+the Master's ears, he said, "What I did is part of the ceremonial!"
+
+"In archery," he said, "the great point to be observed is not simply the
+perforation of the leather; for men have not all the same strength. That
+was the fashion in the olden days."
+
+Once, seeing that his disciple Tsz-kung was desirous that the ceremonial
+observance of offering a sheep at the new moon might be dispensed with,
+the Master said, "Ah! you grudge the loss of the sheep; I grudge the
+loss of the ceremony."
+
+"To serve one's ruler nowadays," he remarked, "fully complying with the
+Rules of Propriety, is regarded by others as toadyism!"
+
+When Duke Ting questioned him as to how a prince should deal with his
+ministers, and how they in turn should serve their prince, Confucius
+said in reply, "In dealing with his ministers a prince should observe
+the proprieties; in serving his prince a minister should observe the
+duty of loyalty."
+
+Referring to the First of the Odes, he remarked that it was mirthful
+without being lewd, and sad also without being painful.
+
+Duke Ngai asked the disciple Tsai Wo respecting the places for
+sacrificing to the Earth. The latter replied, "The Family of the Great
+Yu, of the Hia dynasty, chose a place of pine trees; the Yin founders
+chose cypresses; and the Chow founders chestnut trees, solemn and
+majestic, to inspire, 'tis said, the people with feelings of awe."
+
+The Master on hearing of this exclaimed, "Never an allusion to things
+that have been enacted in the past! Never a remonstrance against what is
+now going on! He has gone away without a word of censure."
+
+The Master once said of Kwan Chung, [9] "A small-minded man indeed!"
+
+"Was he miserly?" some one asked.
+
+"Miserly, indeed!" said he; "not that: he married three rimes, and he
+was not a man who restricted his official business to too few hands--how
+could he be miserly?"
+
+"He knew the Rules of Propriety, I suppose?"
+
+"Judge:--Seeing that the feudal lords planted a screen at their gates,
+he too would have one at his! Seeing that when any two of the feudal
+lords met in friendly conclave they had an earthenware stand on which to
+place their inverted cups after drinking, he must have the same! If he
+knew the Rules of Propriety, who is there that does not know them?"
+
+In a discourse to the Chief Preceptor of Music at the court of Lu, the
+Master said, "Music is an intelligible thing. When you begin a
+performance, let all the various instruments produce as it were one
+sound (inharmonious); then, as you go on, bring out the harmony fully,
+distinctly, and with uninterrupted flow, unto the end."
+
+The warden of the border-town of I requested an interview with
+Confucius, and said, "When great men have come here, I have never yet
+failed to obtain a sight of them." The followers introduced him; and, on
+leaving, he said to them, "Sirs, why grieve at his loss of office? The
+empire has for long been without good government; and Heaven is about to
+use your master as its edict-announcer."
+
+Comparing the music of the emperor Shun with the music of King Wu, the
+Master said, "That of Shun is beautiful throughout, and also good
+throughout. That of Wu is all of it beautiful, but scarcely all of it
+good."
+
+"High station," said the Master, "occupied by men who have no large and
+generous heart; ceremonial performed with no reverence; duties of
+mourning engaging the attention, where there is absence of sorrow;--how
+should I look on, where this is the state of things?"
+
+
+[Footnote 4: The Chief of the Ki clan was virtually the Duke of Lu,
+under whom Confucius for a time held office.]
+
+[Footnote 5: These posturers were mutes who took part in the ritual of
+the ancestral temple, waving plumes, flags, etc. Each line or rank of
+these contained eight men. Only in the sovereign's household should
+there have been eight lines of them; a ducal family like the Ki should
+have had but six lines; a great official had four, and one of lower
+grade two. These were the gradations marking the status of families, and
+Confucius's sense of propriety was offended at the Ki's usurping in this
+way the appearance of royalty.]
+
+[Footnote 6: Three great families related to each other, in whose hands
+the government of the State of Lu then was, and of which the Ki was the
+chief.]
+
+[Footnote 7: One of the five sacred mountains, worshipped upon only by
+the sovereign.]
+
+[Footnote 8: Tsou was Confucius's birthplace; his father was governor of
+the town.]
+
+[Footnote 9: A renowned statesman who flourished about two hundred years
+before Confucius's time. A philosophical work on law and government,
+said to have been written by him, is still extant. He was regarded as a
+sage by the people, but he lacked, in Confucius's eyes, the one thing
+needful--propriety.]
+
+
+
+BOOK IV
+
+Social Virtue--Superior and Inferior Man
+
+
+Sayings of the Master:--
+
+"It is social good feeling that gives charm to a neighborhood. And where
+is the wisdom of those who choose an abode where it does not abide?
+
+"Those who are without it cannot abide long, either in straitened or in
+happy circumstances. Those who possess it find contentment in it. Those
+who are wise go after it as men go after gain.
+
+"Only they in whom it exists can have right likings and dislikings for
+others.
+
+"Where the will is set upon it, there will be no room for malpractices.
+
+"Riches and honor are what men desire; but if they arrive at them by
+improper ways, they should not continue to hold them. Poverty and low
+estate are what men dislike; but if they arrive at such a condition by
+improper ways, they should not refuse it.
+
+"If the 'superior man' make nought of social good feeling, how shall he
+fully bear that name?
+
+"Not even whilst he eats his meal will the 'superior man' forget what he
+owes to his fellow-men. Even in hurried leave-takings, even in moments
+of frantic confusion, he keeps true to this virtue.
+
+"I have not yet seen a lover of philanthropy, nor a hater of
+misanthropy--such, that the former did not take occasion to magnify that
+virtue in himself, and that the latter, in his positive practice of
+philanthropy, did not, at times, allow in his presence something
+savoring of misanthropy.
+
+"Say you, is there any one who is able for one whole day to apply the
+energy of his mind to this virtue? Well, I have not seen any one whose
+energy was not equal to it. It may be there are such, but I have never
+met with them.
+
+"The faults of individuals are peculiar to their particular class and
+surroundings; and it is by observing their faults that one comes to
+understand the condition of their good feelings towards their fellows.
+
+"One may hear the right way in the morning, and at evening die.
+
+"The scholar who is intent upon learning the right way, and who is yet
+ashamed of poor attire and poor food, is not worthy of being discoursed
+with.
+
+"The masterly man's attitude to the world is not exclusively this or
+that: whatsoever is right, to that he will be a party.
+
+"The masterly man has an eye to virtue, the common man, to earthly
+things; the former has an eye to penalties for error--the latter, to
+favor.
+
+"Where there is habitual going after gain, there is much ill-will.
+
+"When there is ability in a ruler to govern a country by adhering to the
+Rules of Propriety, and by kindly condescension, what is wanted more?
+Where the ability to govern thus is wanting, what has such a ruler to do
+with the Rules of Propriety?
+
+"One should not be greatly concerned at not being in office; but rather
+about the requirements in one's self for such a standing. Neither should
+one be so much concerned at being unknown; but rather with seeking to
+become worthy of being known."
+
+Addressing his disciple Tsang Sin, the Master said, "Tsang Sin, the
+principles which I inculcate have one main idea upon which they all
+hang." "Aye, surely," he replied.
+
+When the Master was gone out the other disciples asked what was the
+purport of this remark. Tsang's answer was, "The principles of our
+Master's teaching are these--whole-heartedness and kindly forbearance;
+these and nothing more."
+
+
+Other observations of the Master:--
+
+"Men of loftier mind manifest themselves in their equitable dealings;
+small-minded men in their going after gain.
+
+"When you meet with men of worth, think how you may attain to their
+level; when you see others of an opposite character, look within, and
+examine yourself.
+
+"A son, in ministering to his parents, may (on occasion) offer gentle
+remonstrances; when he sees that their will is not to heed such, he
+should nevertheless still continue to show them reverent respect, never
+obstinacy; and if he have to suffer, let him do so without murmuring.
+
+"Whilst the parents are still living, he should not wander far; or, if a
+wanderer, he should at least have some fixed address.
+
+"If for three years he do not veer from the principles of his father, he
+may be called a dutiful son.
+
+"A son should not ignore the years of his parents. On the one hand, they
+may be a matter for rejoicing (that they have been so many), and on the
+other, for apprehension (that so few remain).
+
+"People in olden times were loth to speak out, fearing the disgrace of
+not being themselves as good as their words.
+
+"Those who keep within restraints are seldom losers.
+
+"To be slow to speak, but prompt to act, is the desire of the 'superior
+man.'
+
+"Virtue dwells not alone: she must have neighbors."
+
+
+An observation of Tsz-yu:--
+"Officiousness, in the service of princes, leads to disgrace: among
+friends, to estrangement."
+
+
+
+BOOK V
+
+A Disciple and the Golden Rule--Miscellaneous
+
+
+The Master pronounced Kung-ye Ch'ang, a disciple, to be a marriageable
+person; for although lying bound in criminal fetters he had committed no
+crime. And he gave him his own daughter to wife.
+
+Of Nan Yung, a disciple, he observed, that in a State where the
+government was well conducted he would not be passed over in its
+appointments, and in one where the government was ill conducted he would
+evade punishment and disgrace. And he caused his elder brother's
+daughter to be given in marriage to him.
+
+Of Tsz-tsien, a disciple, he remarked, "A superior man indeed is the
+like of him! But had there been none of superior quality in Lu, how
+should this man have attained to this excellence?"
+
+Tsz-kung asked, "What of me, then?" "You," replied the Master--"You are
+a receptacle." "Of what sort?" said he. "One for high and sacred use,"
+was the answer.
+
+Some one having observed of Yen Yung that he was good-natured towards
+others, but that he lacked the gift of ready speech, the Master said,
+"What need of that gift? To stand up before men and pour forth a stream
+of glib words is generally to make yourself obnoxious to them. I know
+not about his good-naturedness; but at any rate what need of that gift?"
+
+When the Master proposed that Tsi-tiau K'ai should enter the government
+service, the latter replied, "I can scarcely credit it." The Master was
+gratified.
+
+"Good principles are making no progress," once exclaimed the Master. "If
+I were to take a raft, and drift about on the sea, would Tsz-lu, I
+wonder, be my follower there?" That disciple was delighted at hearing
+the suggestion; whereupon the Master continued, "He surpasses me in his
+love of deeds of daring. But he does not in the least grasp the pith of
+my remark."
+
+In reply to a question put to him by Mang Wu respecting Tsz-lu--as to
+whether he might be called good-natured towards others, the Master said,
+"I cannot tell"; but, on the question being put again, he answered,
+"Well, in an important State [10] he might be intrusted with the
+management of the military levies; but I cannot answer for his good
+nature."
+
+"What say you then of Yen Yu?"
+
+"As for Yen," he replied, "in a city of a thousand families, or in a
+secondary fief, [11] he might be charged with the governorship; but I
+cannot answer for his good-naturedness."
+
+"Take Tsz-hwa, then; what of him?"
+
+"Tsz-hwa," said he, "with a cincture girt upon him, standing as
+attendant at Court, might be charged with the addressing of visitors and
+guests; but as to his good-naturedness I cannot answer."
+
+Addressing Tsz-kung, the Master said, "Which of the two is ahead of the
+other--yourself or Hwui?" "How shall I dare," he replied, "even to look
+at Hwui? Only let him hear one particular, and from that he knows ten;
+whereas I, if I hear one, may from it know two."
+
+"You are not a match for him, I grant you," said the Master. "You are
+not his match."
+
+Tsai Yu, a disciple, used to sleep in the daytime. Said the Master, "One
+may hardly carve rotten wood, or use a trowel to the wall of a
+manure-yard! In his case, what is the use of reprimand?
+
+"My attitude towards a man in my first dealings with him," he added,
+"was to listen to his professions and to trust to his conduct. My
+attitude now is to listen to his professions, and to watch his conduct.
+My experience with Tsai Yu has led to this change.
+
+"I have never seen," said the Master, "a man of inflexible firmness."
+Some one thereupon mentioned Shin Ch'ang, a disciple. "Ch'ang," said he,
+"is wanton; where do you get at his inflexibleness?"
+
+Tsz-kung made the remark: "That which I do not wish others to put upon
+me, I also wish not to put upon others." "Nay," said the Master, "you
+have not got so far as that."
+
+The same disciple once remarked, "There may be access so as to hear the
+Master's literary discourses, but when he is treating of human nature
+and the way of Heaven, there may not be such success."
+
+Tsz-lu, after once hearing him upon some subject, and feeling himself as
+yet incompetent to carry into practice what he had heard, used to be
+apprehensive only lest he should hear the subject revived.
+
+Tsz-kung asked how it was that Kung Wan had come to be so styled Wan
+(the talented). The Master's answer was, "Because, though a man of an
+active nature, he was yet fond of study, and he was not ashamed to stoop
+to put questions to his inferiors."
+
+Respecting Tsz-ch'an,[12] the Master said that he had four of the
+essential qualities of the 'superior man':--in his own private walk he
+was humble-minded; in serving his superiors he was deferential; in his
+looking after the material welfare of the people he was generously kind;
+and in his exaction of public service from the latter he was just.
+
+Speaking of Yen Ping, he said, "He was one who was happy in his mode of
+attaching men to him. However long the intercourse, he was always
+deferential to them."
+
+Referring to Tsang Wan, he asked, "What is to be said of this man's
+discernment?--this man with his tortoise-house, with the pillar-heads
+and posts bedizened with scenes of hill and mere!"
+
+Tsz-chang put a question relative to the chief Minister of Tsu, Tsz-wan.
+He said, "Three times he became chief Minister, and on none of these
+occasions did he betray any sign of exultation. Three times his ministry
+came to an end, and he showed no sign of chagrin. He used without fail
+to inform the new Minister as to the old mode of administration. What
+say you of him?"
+
+"That he was a loyal man," said the Master.
+
+"But was he a man of fellow-feeling?" said the disciple.
+
+"Of that I am not sure," he answered; "how am I to get at that?"
+
+The disciple went on to say:--"After the assassination of the prince of
+Ts'i by the officer Ts'ui, the latter's fellow-official Ch'in Wan, who
+had half a score teams of horses, gave up all, and turned his back upon
+him. On coming to another State, he observed, 'There are here characters
+somewhat like that of our minister Ts'ui,' and he turned his back upon
+them. Proceeding to a certain other State, he had occasion to make the
+same remark, and left. What say you of him?"
+
+"That he was a pure-minded man," answered the Master.
+
+"But was he a man of fellow-feeling?" urged the disciple.
+
+"Of that I am not sure," he replied; "how am I to get at that?"
+
+Ki Wan was one who thought three times over a thing before he acted. The
+Master hearing this of him, observed, "Twice would have been enough."
+
+Of Ning Wu, the Master said that when matters went well in the State he
+used to have his wits about him: but when they went wrong, he lost them.
+His intelligence might be equalled, but not his witlessness!
+
+Once, when the Master lived in the State of Ch'in, he exclaimed, "Let me
+get home again! Let me get home! My school-children [13] are wild and
+impetuous! Though they are somewhat accomplished, and perfect in one
+sense in their attainments, yet they know not how to make nice
+discriminations."
+
+Of Peh-I and Shuh Ts'i he said, "By the fact of their not remembering
+old grievances, they gradually did away with resentment."
+
+Of Wei-shang Kau he said, "Who calls him straightforward? A person once
+begged some vinegar of him, and he begged it from a neighbor, and then
+presented him with it!"
+
+"Fine speech," said he, "and studied mien, and superfluous show of
+deference--of such things Tso-k'iu Ming was ashamed, I too am ashamed of
+such things. Also of hiding resentment felt towards an opponent and
+treating him as a friend--of this kind of thing he was ashamed, and so
+too am I."
+
+Attended once by the two disciples Yen Yuen and Tsz-lu, he said, "Come
+now, why not tell me, each of you, what in your hearts you are really
+after?"
+
+"I should like," said Tsz-lu, "for myself and my friends and associates,
+carriages and horses, and to be clad in light furs! nor would I mind
+much if they should become the worse for wear."
+
+"And I should like," said Yen Yuen, "to live without boasting of my
+abilities, and without display of meritorious deeds."
+
+Tsz-lu then said, "I should like, sir, to hear what your heart is set
+upon."
+
+The Master replied, "It is this:--in regard to old people, to give them
+quiet and comfort; in regard to friends and associates, to be faithful
+to them; in regard to the young, to treat them with fostering affection
+and kindness."
+
+On one occasion the Master exclaimed, "Ah, 'tis hopeless! I have not yet
+seen the man who can see his errors, so as inwardly to accuse himself."
+
+"In a small cluster of houses there may well be," said he, "some whose
+integrity and sincerity may compare with mine; but I yield to none in
+point of love of learning."
+
+
+[Footnote 10: Lit., a State of 1,000 war chariots.]
+
+[Footnote 11: Lit., a House of 100 war chariots.]
+
+[Footnote 12: A great statesman of Confucius's time.]
+
+[Footnote 13: A familiar way of speaking of his disciples in their
+hearing.]
+
+
+
+BOOK VI
+
+More Characteristics--Wisdom--Philanthropy
+
+
+Of Yen Yung, a disciple, the Master said, "Yung might indeed do for a
+prince!"
+
+On being asked by this Yen Yung his opinion of a certain individual, the
+Master replied, "He is passable. Impetuous, though."
+
+"But," argued the disciple, "if a man habituate himself to a reverent
+regard for duty--even while in his way of doing things he is
+impetuous--in the oversight of the people committed to his charge, is he
+not passable? If, on the other hand, he habituate himself to impetuosity
+of mind, and show it also in his way of doing things, is he not then
+over-impetuous?"
+
+"You are right," said the Master.
+
+When the Duke Ngai inquired which of the disciples were devoted to
+learning, Confucius answered him, "There was one Yen Hwui who loved
+it--a man whose angry feelings towards any particular person he did not
+suffer to visit upon another; a man who would never fall into the same
+error twice. Unfortunately his allotted time was short, and he died, and
+now his like is not to be found; I have never heard of one so devoted to
+learning."
+
+While Tsz-hwa, a disciple, was away on a mission to Ts'i, the disciple
+Yen Yu, on behalf of his mother, applied for some grain. "Give her three
+pecks," said the Master. He applied for more. "Give her eight, then."
+Yen gave her fifty times that amount. The Master said, "When Tsz-hwa
+went on that journey to Ts'i, he had well-fed steeds yoked to his
+carriage, and was arrayed in light furs. I have learnt that the
+'superior man' should help those whose needs are urgent, not help the
+rich to be more rich."
+
+When Yuen Sz became prefect under him, he gave him nine hundred measures
+of grain, but the prefect declined to accept them.[14] "You must not,"
+said the Master. "May they not be of use to the villages and hamlets
+around you?"
+
+Speaking of Yen Yung again, the Master said, "If the offspring of a
+speckled ox be red in color, and horned, even though men may not wish to
+take it for sacrifice, would the spirits of the hills and streams reject
+it?"
+
+Adverting to Hwui again, he said, "For three months there would not be
+in his breast one thought recalcitrant against his feeling of good-will
+towards his fellow-men. The others may attain to this for a day or for a
+month, but there they end."
+
+When asked by Ki K'ang whether Tsz-lu was fit to serve the government,
+the Master replied, "Tsz-lu is a man of decision: what should prevent
+him from serving the government?"
+
+Asked the same question respecting Tsz-kung and Yen Yu he answered
+similarly, pronouncing Tsz-kung to be a man of perspicacity, and Yen Yu
+to be one versed in the polite arts.
+
+When the head of the Ki family sent for Min Tsz-k'ien to make him
+governor of the town of Pi, that disciple said, "Politely decline for
+me. If the offer is renewed, then indeed I shall feel myself obliged to
+go and live on the further bank of the Wan."
+
+Peh-niu had fallen ill, and the Master was inquiring after him. Taking
+hold of his hand held out from the window, he said, "It is taking him
+off! Alas, his appointed time has come! Such a man, and to have such an
+illness!"
+
+Of Hwui, again: "A right worthy man indeed was he! With his simple
+wooden dish of rice, and his one gourd-basin of drink, away in his poor
+back lane, in a condition too grievous for others to have endured, he
+never allowed his cheery spirits to droop. Aye, a right worthy soul was
+he!"
+
+"It is not," Yen Yu once apologized, "that I do not take pleasure in
+your doctrines; it is that I am not strong enough." The Master rejoined,
+"It is when those who are not strong enough have made some moderate
+amount of progress that they fail and give up; but you are now drawing
+your own line for yourself."
+
+Addressing Tsz-hia, the Master said, "Let your scholarship be that of
+gentlemen, and not like that of common men."
+
+When Tsz-yu became governor of Wu-shing, the Master said to him, "Do you
+find good men about you?" The reply was, "There is Tan-t'ai Mieh-ming,
+who when walking eschews by-paths, and who, unless there be some public
+function, never approaches my private residence."
+
+"Mang Chi-fan," said the Master, "is no sounder of his own praises.
+During a stampede he was in the rear, and as they were about to enter
+the city gate he whipped up his horses, and said, 'Twas not my daring
+made me lag behind. My horses would not go.'"
+
+_Obiter dicta_ of the Master:--
+
+"Whoever has not the glib utterance of the priest T'o, as well as the
+handsomeness of Prince Chau of Sung, will find it hard to keep out of
+harm's way in the present age.
+
+"Who can go out but by that door? Why walks no one by these guiding
+principles?
+
+"Where plain naturalness is more in evidence than polish, we have--the
+man from the country. Where polish is more in evidence than naturalness,
+we have--the town scribe. It is when naturalness and polish are equally
+evident that we have the ideal man.
+
+"The life of a man is--his rectitude. Life without it--such may you have
+the good fortune to avoid!
+
+"They who know it are not as those who love it, nor they who love it as
+those who rejoice in it--that is, have the fruition of their love for
+it.
+
+"To the average man, and those above the average, it is possible to
+discourse on higher subjects; to those from the average downwards, it is
+not possible."
+
+Fan Ch'i put a query about wisdom. The Master replied, "To labor for the
+promoting of righteous conduct among the people of the land; to be
+serious in regard to spiritual beings, and to hold aloof from
+them;--this may be called wisdom."
+
+To a further query, about philanthropy, he replied, "Those who possess
+that virtue find difficulty with it at first, success later.
+
+"Men of practical knowledge," he said, "find their gratification among
+the rivers of the lowland, men of sympathetic social feeling find theirs
+among the hills. The former are active and bustling, the latter calm and
+quiet. The former take their day of pleasure, the latter look to length
+of days."
+
+Alluding to the States of Ts'i and Lu, he observed, that Ts'i, by one
+change, might attain to the condition of Lu; and that Lu, by one change,
+might attain to good government.
+
+An exclamation of the Master (satirizing the times, when old terms
+relating to government were still used while bereft of their old
+meaning):--"A quart, and not a quart! _quart_, indeed! _quart_, indeed!"
+
+Tsai Wo, a disciple, put a query. Said he, "Suppose a philanthropic
+person were told, 'There's a fellow-creature down in the well!' Would he
+go down after him?"
+
+"Why should he really do so?" answered the Master. "The good man or, a
+superior man might be induced to go, but not to go down. He may be
+misled, but not befooled."
+
+"The superior man," said he, "with his wide study of books, and hedging
+himself round by the Rules of Propriety, is not surely, after all that,
+capable of overstepping his bounds."
+
+Once when the Master had had an interview with Nan-tsz, which had
+scandalized his disciple Tsz-lu, he uttered the solemn adjuration, "If I
+have done aught amiss, may Heaven reject me! may Heaven reject me!"
+
+"How far-reaching," said he, "is the moral excellence that flows from
+the Constant Mean! [15] It has for a long time been rare among the
+people."
+
+Tsz-kung said, "Suppose the case of one who confers benefits far and
+wide upon the people, and who can, in so doing, make his bounty
+universally felt--how would you speak of him? Might he be called
+philanthropic?"
+
+The Master exclaimed, "What a work for philanthropy! He would require
+indeed to be a sage! He would put into shade even Yau and Shun!--Well, a
+philanthropic person, desiring for himself a firm footing, is led on to
+give one to others; desiring for himself an enlightened perception of
+things, he is led on to help others to be similarly enlightened. If one
+could take an illustration coming closer home to us than yours, that
+might be made the starting-point for speaking about philanthropy."
+
+
+[Footnote 14: At this time Confucius was Criminal Judge in his native
+State of Lu. Yuen Sz had been a disciple. The commentators add that this
+was the officer's proper salary, and that he did wrong to refuse it.]
+
+[Footnote 15: The doctrine afterwards known by that name, and which gave
+its title to a Confucian treatise.]
+
+
+
+BOOK VII
+
+Characteristics of Confucius--An Incident
+
+
+Said the Master:--
+
+"I, as a transmitter[16] and not an originator, and as one who believes
+in and loves the ancients, venture to compare myself with our old P'ang.
+
+"What find you indeed in me?--a quiet brooder and memorizer; a student
+never satiated with learning; an unwearied monitor of others!
+
+"The things which weigh heavily upon my mind are these--failure to
+improve in the virtues, failure in discussion of what is learnt,
+inability to walk according to knowledge received as to what is right
+and just, inability also to reform what has been amiss."
+
+In his hours of recreation and refreshment the Master's manner was easy
+and unconstrained, affable and winning.
+
+Once he exclaimed, "Alas! I must be getting very feeble; 'tis long since
+I have had a repetition of the dreams in which I used to see the Duke of
+Chow. [17]
+
+"Concentrate the mind," said he, "upon the Good Way.
+
+"Maintain firm hold upon Virtue.
+
+"Rely upon Philanthropy.
+
+"Find recreation in the Arts. [18]
+
+"I have never withheld instruction from any, even from those who have
+come for it with the smallest offering.
+
+"No subject do I broach, however, to those who have no eager desire to
+learn; no encouraging hint do I give to those who show no anxiety to
+speak out their ideas; nor have I anything more to say to those who,
+after I have made clear one corner of the subject, cannot from that give
+me the other three."
+
+If the Master was taking a meal, and there were any in mourning beside
+him, he would not eat to the full.
+
+On one day on which he had wept, on that day he would not sing.
+
+Addressing his favorite disciple, he said, "To you only and myself it
+has been given to do this--to go when called to serve, and to go back
+into quiet retirement when released from office."
+
+Tsz-lu, hearing the remark said, "But if, sir, you had the handling of
+the army of one of the greater States,[19] whom would you have
+associated with you in that case?"
+
+The Master answered:--
+
+  "Not the one 'who'll rouse the tiger,'
+   Not the one 'who'll wade the Ho;'
+
+not the man who can die with no regret. He must be one who should watch
+over affairs with apprehensive caution, a man fond of strategy, and of
+perfect skill and effectiveness in it."
+
+As to wealth, he remarked, "If wealth were an object that I could go in
+quest of, I should do so even if I had to take a whip and do grooms'
+work. But seeing that it is not, I go after those objects for which I
+have a liking."
+
+Among matters over which he exercised great caution were times of
+fasting, war, and sickness.
+
+When he was in the State of Ts'i, and had heard the ancient Shau music,
+he lost all perception of the taste of his meat. "I had no idea," said
+he, "that music could have been brought to this pitch."
+
+In the course of conversation Yen Yu said, "Does the Master take the
+part of the Prince of Wei?" "Ah yes!" said Tsz-kung, "I will go and ask
+him that."
+
+On going in to him, that disciple began, "What sort of men were Peh-I
+and Shuh Ts'i?" "Worthies of the olden time," the Master replied. "Had
+they any feelings of resentment?" was the next question. "Their aim and
+object," he answered, "was that of doing the duty which every man owes
+to his fellows, and they succeeded in doing it;--what room further for
+feelings of resentment?" The questioner on coming out said, "The Master
+does not take his part."
+
+"With a meal of coarse rice," said the Master, "and with water to drink,
+and my bent arm for my pillow--even thus I can find happiness. Riches
+and honors without righteousness are to me as fleeting clouds."
+
+"Give me several years more to live," said he, "and after fifty years'
+study of the 'Book of Changes' I might come to be free from serious
+error."
+
+The Master's regular subjects of discourse were the "Books of the Odes"
+and "History," and the up-keeping of the Rules of Propriety. On all of
+these he regularly discoursed.
+
+The Duke of Shih questioned Tsz-lu about Confucius, and the latter did
+not answer.
+
+Hearing of this, the Master said, "Why did you not say, He is a man with
+a mind so intent on his pursuits that he forgets his food, and finds
+such pleasure in them that he forgets his troubles, and does not know
+that old age is coming upon him?"
+
+"As I came not into life with any knowledge of it," he said, "and as my
+likings are for what is old, I busy myself in seeking knowledge there."
+
+Strange occurrences, exploits of strength, deeds of lawlessness,
+references to spiritual beings--such-like matters the Master avoided in
+conversation.
+
+"Let there," he said, "be three men walking together: from that number I
+should be sure to find my instructors; for what is good in them I should
+choose out and follow, and what is not good I should modify."
+
+On one occasion he exclaimed, "Heaven begat Virtue in me; what can man
+do unto me?"
+
+To his disciples he once said, "Do you look upon me, my sons, as keeping
+anything secret from you? I hide nothing from you. I do nothing that is
+not manifest to your eyes, my disciples. That is so with me."
+
+Four things there were which he kept in view in his
+teaching--scholarliness, conduct of life, honesty, faithfulness.
+
+"It is not given to me," he said, "to meet with a sage; let me but
+behold a man of superior mind, and that will suffice. Neither is it
+given to me to meet with a good man; let me but see a man of constancy,
+and it will suffice. It is difficult for persons to have constancy, when
+they pretend to have that which they are destitute of, to be full when
+they are empty, to do things on a grand scale when their means are
+contracted!"
+
+When the Master fished with hook and line, he did not also use a net.
+When out with his bow, he would never shoot at game in cover.
+
+"Some there may be," said he, "who do things in ignorance of what they
+do. I am not of these. There is an alternative way of knowing things,
+viz.--to sift out the good from the many things one hears, and follow
+it; and to keep in memory the many things one sees."
+
+Pupils from Hu-hiang were difficult to speak with. One youth came to
+interview the Master, and the disciples were in doubt whether he ought
+to have been seen. "Why so much ado," said the Master, "at my merely
+permitting his approach, and not rather at my allowing him to draw back?
+If a man have cleansed himself in order to come and see me, I receive
+him as such; but I do not undertake for what he will do when he goes
+away."
+
+"Is the philanthropic spirit far to seek, indeed?" the Master exclaimed;
+"I wish for it, and it is with me!"
+
+The Minister of Crime in the State of Ch'in asked Confucius whether Duke
+Ch'an, of Lu was acquainted with the Proprieties; and he answered, "Yes,
+he knows them."
+
+When Confucius had withdrawn, the minister bowed to Wu-ma K'i, a
+disciple, and motioned to him to come forward. He said, "I have heard
+that superior men show no partiality; are they, too, then, partial? That
+prince took for his wife a lady of the Wu family, having the same
+surname as himself, and had her named 'Lady Tsz of Wu, the elder,' If he
+knows the Proprieties, then who does not?"
+
+The disciple reported this to the Master, who thereupon remarked, "Well
+for me! If I err in any way, others are sure to know of it."
+
+When the Master was in company with any one who sang, and who sang well,
+he must needs have the song over again, and after that would join in it.
+
+"Although in letters," he said, "I may have none to compare with me, yet
+in my personification of the 'superior man' I have not as yet been
+successful."
+
+"'A Sage and a Philanthropist?' How should I have the ambition?" said
+he. "All that I can well be called is this--An insatiable student, an
+unwearied teacher;--this, and no more."--"Exactly what we, your
+disciples, cannot by any learning manage to be," said Kung-si Hwa.
+
+Once when the Master was seriously ill, Tsz-lu requested to be allowed
+to say prayers for him. "Are such available?" asked the Master. "Yes,"
+said he; "and the Manual of Prayers says, 'Pray to the spirits above and
+to those here below,'"
+
+"My praying has been going on a long while," said the Master.
+
+"Lavish living," he said, "renders men disorderly; miserliness makes
+them hard. Better, however, the hard than the disorderly."
+
+Again, "The man of superior mind is placidly composed; the small-minded
+man is in a constant state of perturbation."
+
+The Master was gentle, yet could be severe; had an over-awing presence,
+yet was not violent; was deferential, yet easy.
+
+
+[Footnote 16: In reference to his editing the six Classics of his time.]
+
+[Footnote 17: This was one of his "beloved ancients," famous for what he
+did in helping to found the dynasty of Chow, a man of great political
+wisdom, a scholar also, and poet. It was the "dream" of Confucius's life
+to restore the country to the condition in which the Duke of Chow left
+it.]
+
+[Footnote 18: These were six in number, viz.: Ceremonial, Music,
+Archery, Horsemanship, Language, and Calculation.]
+
+[Footnote 19: Lit., three forces. Each force consisted of 12,500 men,
+and three of such forces were the equipment of a greater State.]
+
+
+
+BOOK VIII
+
+Sayings of Tsang--Sentences of the Master
+
+
+Speaking of T'ai-pih the Master said that he might be pronounced a man
+of the highest moral excellence; for he allowed the empire to pass by
+him onwards to a third heir; while the people, in their ignorance of his
+motives, were unable to admire him for so doing.
+
+"Without the Proprieties," said the Master, "we have these results: for
+deferential demeanor, a worried one; for calm attentiveness, awkward
+bashfulness; for manly conduct, disorderliness; for straightforwardness,
+perversity.
+
+"When men of rank show genuine care for those nearest to them in blood,
+the people rise to the duty of neighborliness and sociability. And when
+old friendships among them are not allowed to fall off, there will be a
+cessation of underhand practices among the people."
+
+The Scholar Tsang was once unwell, and calling his pupils to him he said
+to them, "Disclose to view my feet and my hands. What says the Ode?--
+
+  'Act as from a sense of danger,
+    With precaution and with care,
+  As a yawning gulf o'erlooking,
+    As on ice that scarce will bear,'
+
+At all times, my children, I know how to keep myself free from bodily
+harm."
+
+Again, during an illness of his, Mang King, an official, went to ask
+after him. The Scholar had some conversation with him, in the course of
+which he said--
+
+  "'Doleful the cries of a dying bird,
+      Good the last words of a dying man,'
+
+There are three points which a man of rank in the management of his
+duties should set store upon:--A lively manner and deportment, banishing
+both severity and laxity; a frank and open expression of countenance,
+allied closely with sincerity; and a tone in his utterances utterly free
+from any approach to vulgarity and impropriety. As to matters of bowls
+and dishes, leave such things to those who are charged with the care of
+them."
+
+Another saying of the Scholar Tsang: "I once had a friend who, though he
+possessed ability, would go questioning men of none, and, though
+surrounded by numbers, would go with his questions to isolated
+individuals; who also, whatever he might have, appeared as if he were
+without it, and, with all his substantial acquirements, made as though
+his mind were a mere blank; and when insulted would not retaliate;--this
+was ever his way."
+
+Again he said: "The man that is capable of being intrusted with the
+charge of a minor on the throne, and given authority over a large
+territory, and who, during the important term of his superintendence
+cannot be forced out of his position, is not such a 'superior man'? That
+he is, indeed."
+
+Again:--"The learned official must not be without breadth and power of
+endurance: the burden is heavy, and the way is long.
+
+"Suppose that he take his duty to his fellow-men as his peculiar burden,
+is that not indeed a heavy one? And since only with death it is done
+with, is not the way long?"
+
+
+Sentences of the Master:--
+
+"From the 'Book of Odes' we receive impulses; from the 'Book of the
+Rules,' stability; from the 'Book on Music,' refinement. [20]
+
+"The people may be put into the way they should go, though they may not
+be put into the way of understanding it.
+
+"The man who likes bravery, and yet groans under poverty, has mischief
+in him. So, too, has the misanthrope, groaning at any severity shown
+towards him.
+
+"Even if a person were adorned with the gifts of the Duke of Chow, yet
+if he were proud and avaricious, all the rest of his qualities would not
+indeed be worth looking at.
+
+"Not easily found is the man who, after three years' study, has failed
+to come upon some fruit of his toil.
+
+"The really faithful lover of learning holds fast to the Good Way till
+death.
+
+"He will not go into a State in which a downfall is imminent, nor take
+up his abode in one where disorder reigns. When the empire is well
+ordered he will show himself; when not, he will hide himself away. Under
+a good government it will be a disgrace to him if he remain in poverty
+and low estate; under a bad one, it would be equally disgraceful to him
+to hold riches and honors.
+
+"If not occupying the office, devise not the policy.
+
+"When the professor Chi began his duties, how grand the finale of the
+First of the Odes used to be! How it rang in one's ears!
+
+"I cannot understand persons who are enthusiastic and yet not
+straightforward; nor those who are ignorant and yet not attentive; nor
+again those folks who are simple-minded and yet untrue.
+
+"Learn, as if never overtaking your object, and yet as if apprehensive
+of losing it.
+
+"How sublime was the handling of the empire by Shun and Yu!--it was as
+nothing to them!
+
+"How great was Yau as a prince! Was he not sublime! Say that Heaven only
+is great, then was Yau alone after its pattern! How profound was he! The
+people could not find a name for him. How sublime in his achievements!
+How brilliant in his scholarly productions!"
+
+
+Shun had for his ministers five men, by whom he ordered the empire.
+
+King Wu (in his day) stated that he had ten men as assistants for the
+promotion of order.
+
+With reference to these facts Confucius observed, "Ability is hard to
+find. Is it not so indeed? During the three years' interregnum between
+Yau and Shun there was more of it than in the interval before this
+present dynasty appeared. There were, at this latter period, one woman,
+and nine men only.
+
+"When two-thirds of the empire were held by King Wan, he served with
+that portion the House of Yin. We speak of the virtue of the House of
+Chow; we may say, indeed, that it reached the pinnacle of excellence."
+
+"As to Yu," added the Master, "I can find no flaw in him. Living on
+meagre food and drink; yet providing to the utmost in his filial
+offerings to the spirits of the dead! Dressing in coarse garments; yet
+most elegant when vested in his sacrificial apron and coronet! Dwelling
+in a poor palace; yet exhausting his energies over those
+boundary-ditches and watercourses! I can find no flaw in Yu."
+
+
+[Footnote 20: Comparison of three of the Classics: the "Shi-King," the
+"Li Ki," and the "Yoh." The last is lost.]
+
+
+
+BOOK IX
+
+His Favorite Disciple's Opinion of Him
+
+
+Topics on which the Master rarely spoke were--Advantage, and Destiny,
+and Duty of man to man.
+
+A man of the village of Tah-hiang exclaimed of him, "A great man is
+Confucius!--a man of extensive learning, and yet in nothing has he quite
+made himself a name!"
+
+The Master heard of this, and mentioning it to his disciples he said,
+"What then shall I take in hand? Shall I become a carriage driver, or an
+archer? Let me be a driver!"
+
+"The sacrificial cap," he once said, "should, according to the Rules, be
+of linen; but in these days it is of pure silk. However, as it is
+economical, I do as all do.
+
+"The Rule says, 'Make your bow when at the lower end of the hall'; but
+nowadays the bowing is done at the upper part. This is great freedom;
+and I, though I go in opposition to the crowd, bow when at the lower
+end."
+
+The Master barred four words:--he would have no "shall's," no "must's,"
+no "certainty's," no "I's."
+
+Once, in the town of K'wang fearing that his life was going to be taken,
+the Master exclaimed, "King Wan is dead and gone; but is not '_wan_'
+[21] with you here? If Heaven be about to allow this '_wan_' to perish,
+then they who survive its decease will get no benefit from it. But so
+long as Heaven does not allow it to perish, what can the men of K'wang
+do to me?"
+
+A high State official, after questioning Tsz-kung, said, "Your Master is
+a sage, then? How many and what varied abilities must be his!"
+
+The disciple replied, "Certainly Heaven is allowing him full
+opportunities of becoming a sage, in addition to the fact that his
+abilities are many and varied."
+
+When the Master heard of this he remarked, "Does that high official know
+me? In my early years my position in life was low, and hence my ability
+in many ways, though exercised in trifling matters. In the gentleman is
+there indeed such variety of ability? No."
+
+From this, the disciple Lau used to say, "'Twas a saying of the Master:
+'At a time when I was not called upon to use them, I acquired my
+proficiency in the polite arts.'"
+
+"Am I, indeed," said the Master, "possessed of knowledge? I know
+nothing. Let a vulgar fellow come to me with a question--a man with an
+emptyish head--I may thrash out with him the matter from end to end, and
+exhaust myself in doing it!"
+
+"Ah!" exclaimed he once, "the phoenix does not come! and no symbols
+issue from the river! May I not as well give up?"
+
+Whenever the Master met with a person in mourning, or with one in
+full-dress cap and kirtle, or with a blind person, although they might
+be young persons, he would make a point of rising on their appearance,
+or, if crossing their path, would do so with quickened step!
+
+Once Yen Yuen exclaimed with a sigh (with reference to the Master's
+doctrines), "If I look up to them, they are ever the higher; if I try to
+penetrate them, they are ever the harder; if I gaze at them as if before
+my eyes, lo, they are behind me!--Gradually and gently the Master with
+skill lures men on. By literary lore he gave me breadth; by the Rules of
+Propriety he narrowed me down. When I desire a respite, I find it
+impossible; and after I have exhausted my powers, there seems to be
+something standing straight up in front of me, and though I have the
+mind to make towards it I make no advance at all."
+
+Once when the Master was seriously ill, Tsz-lu induced the other
+disciples to feign they were high officials acting in his service.
+During a respite from his malady the Master exclaimed, "Ah! how long has
+Tsz-lu's conduct been false? Whom should I delude, if I were to pretend
+to have officials under me, having none? Should I deceive Heaven?
+Besides, were I to die, I would rather die in the hands of yourselves,
+my disciples, than in the hands of officials. And though I should fail
+to have a grand funeral over me, I should hardly be left on my death on
+the public highway, should I?"
+
+Tsz-kung once said to him, "Here is a fine gem. Would you guard it
+carefully in a casket and store it away, or seek a good price for it and
+sell it?" "Sell it, indeed," said the Master--"that would I; but I
+should wait for the bidder."
+
+The Master protested he would "go and live among the nine wild tribes."
+
+"A rude life," said some one;--"how could you put up with it?"
+
+"What rudeness would there be," he replied, "if a 'superior man' was
+living in their midst?"
+
+Once he remarked, "After I came back from Wei to Lu the music was put
+right, and each of the Festal Odes and Hymns was given its appropriate
+place and use."
+
+"Ah! which one of these following," he asked on one occasion, "are to be
+found exemplified in me--proper service rendered to superiors when
+abroad; duty to father and elder brother when at home; duty that shrinks
+from no exertion when dear ones die; and keeping free from the confusing
+effects of wine?"
+
+Standing once on the bank of a mountain stream, he said (musingly),
+"Like this are those that pass away--no cessation, day or night!"
+
+
+Other sayings:--
+
+"Take an illustration from the making of a hill. A simple basketful is
+wanting to complete it, and the work stops. So I stop short.
+
+"Take an illustration from the levelling of the ground. Suppose again
+just one basketful is left, when the work has so progressed. There I
+desist!
+
+"Ah! it was Hwui, was it not? who, when I had given him his lesson, was
+the unflagging one!
+
+"Alas for Hwui! I saw him ever making progress. I never saw him stopping
+short.
+
+"Blade, but no bloom--or else bloom, but no produce; aye, that is the
+way with some!
+
+"Reverent regard is due to youth. How know we what difference there may
+be in them in the future from what they are now? Yet when they have
+reached the age of forty or fifty, and are still unknown in the world,
+then indeed they are no more worthy of such regard.
+
+"Can any do otherwise than assent to words said to them by way of
+correction? Only let them reform by such advice, and it will then be
+reckoned valuable. Can any be other than pleased with words of gentle
+suasion? Only let them comply with them fully, and such also will be
+accounted valuable. With those who are pleased without so complying, and
+those who assent but do not reform, I can do nothing at all.
+
+"Give prominent place to loyalty and sincerity.
+
+"Have no associates in study who are not advanced somewhat like
+yourself.
+
+"When you have erred, be not afraid to correct yourself.
+
+"It may be possible to seize and carry off the chief commander of a
+large army, but not possible so to rob one poor fellow of his will.
+
+"One who stands--clad in hempen robe, the worse for wear--among others
+clad in furs of fox and badger, and yet unabashed--'tis Tsz-lu, that, is
+it not?"
+
+Tsz-lu used always to be humming over the lines--
+
+  "From envy and enmity free,
+  What deed doth he other than good?"
+
+"How should such a rule of life," asked the Master, "be sufficient to
+make any one good?"
+
+"When the year grows chilly, we know the pine and cypress are the last
+to fade.
+
+"The wise escape doubt; the good-hearted, trouble; the bold,
+apprehension.
+
+"Some may study side by side, and yet be asunder when they
+come to the logic of things. Some may go on together in this
+latter course, but be wide apart in the standards they reach in
+it. Some, again, may together reach the same standard, and
+yet be diverse in weight of character."
+
+  "The blossom is out on the cherry tree,
+    With a flutter on every spray.
+  Dost think that my thoughts go not out to thee?
+    Ah, why art thou far away!"
+
+Commenting on these lines the Master said, "There can hardly have been
+much 'thought going out,' What does distance signify?"
+
+
+[Footnote 21: "Wan" was the honorary appellation of the great sage and
+ruler, whose praise is in the "Shi-King" as one of the founders of the
+Chow dynasty, and the term represented civic talent and virtues, as
+distinct from Wu, the martial talent--the latter being the honorary
+title of his son and successor. "Wan" also often stands for literature
+and polite accomplishments. Here Confucius simply means, "If you kill
+me, you kill a sage."]
+
+
+
+BOOK X
+
+Confucius in Private and Official Life
+
+
+In his own village, Confucius presented a somewhat plain and simple
+appearance, and looked unlike a man who possessed ability of speech.
+
+But in the ancestral temple, and at Court, he spoke with the fluency and
+accuracy of a debater, but ever guardedly.
+
+At Court, conversing with the lower order of great officials, he spoke
+somewhat firmly and directly; with those of the higher order his tone
+was somewhat more affable.
+
+When the prince was present he was constrainedly reverent in his
+movements, and showed a proper degree of grave dignity in demeanor.
+
+Whenever the prince summoned him to act as usher to the Court, his look
+would change somewhat, and he would make as though he were turning round
+to do obeisance.
+
+He would salute those among whom he took up his position, using the
+right hand or the left, and holding the skirts of his robe in proper
+position before and behind. He would make his approaches with quick
+step, and with elbows evenly bent outwards.
+
+When the visitor withdrew, he would not fail to report the execution of
+his commands, with the words, "The visitor no longer looks back."
+
+When he entered the palace gate, it was with the body somewhat bent
+forward, almost as though he could not be admitted. When he stood still,
+this would never happen in the middle of the gateway; nor when moving
+about would he ever tread on the threshold. When passing the throne, his
+look would change somewhat, he would turn aside and make a sort of
+obeisance, and the words he spoke seemed as though he were deficient in
+utterance.
+
+On going up the steps to the audience chamber, he would gather up with
+both hands the ends of his robe, and walk with his body bent somewhat
+forward, holding back his breath like one in whom respiration has
+ceased. On coming out, after descending one step his countenance would
+relax and assume an appearance of satisfaction. Arrived at the bottom,
+he would go forward with quick step, his elbows evenly bent outwards,
+back to his position, constrainedly reverent in every movement.
+
+When holding the sceptre in his hand, his body would be somewhat bent
+forward, as if he were not equal to carrying it; wielding it now higher,
+as in a salutation, now lower, as in the presentation of a gift; his
+look would also be changed and appear awestruck; and his gait would seem
+retarded, as if he were obeying some restraining hand behind.
+
+When he presented the gifts of ceremony, he would assume a placid
+expression of countenance. At the private interview he would be cordial
+and affable.
+
+The good man would use no purple or violet colors for the facings of his
+dress. [22] Nor would he have red or orange color for his undress. [23]
+For the hot season he wore a singlet, of either coarse or fine texture,
+but would also feel bound to have an outer garment covering it. For his
+black robe he had lamb's wool; for his white one, fawn's fur; and for
+his yellow one, fox fur. His furred undress robe was longer, but the
+right sleeve was shortened. He would needs have his sleeping-dress one
+and a half times his own length. For ordinary home wear he used thick
+substantial fox or badger furs. When he left off mourning, he would wear
+all his girdle trinkets. His kirtle in front, when it was not needed for
+full cover, he must needs have cut down. He would never wear his (black)
+lamb's-wool, or a dark-colored cap, when he went on visits of condolence
+to mourners. [24] On the first day of the new moon, he must have on his
+Court dress and to Court. When observing his fasts, he made a point of
+having bright, shiny garments, made of linen. He must also at such times
+vary his food, and move his seat to another part of his dwelling-room.
+
+As to his food, he never tired of rice so long as it was clean and pure,
+nor of hashed meats when finely minced. Rice spoiled by damp, and sour,
+he would not touch, nor tainted fish, nor bad meat, nor aught of a bad
+color or smell, nor aught overdone in cooking, nor aught out of season.
+Neither would he eat anything that was not properly cut, or that lacked
+its proper seasonings. Although there might be an abundance of meat
+before him, he would not allow a preponderance of it to rob the rice of
+its beneficial effect in nutrition. Only in the matter of wine did he
+set himself no limit, yet he never drank so much as to confuse himself.
+Tradesmen's wines, and dried meats from the market, he would not touch.
+Ginger he would never have removed from the table during a meal. He was
+not a great eater. Meat from the sacrifices at the prince's temple he
+would never put aside till the following day. The meat of his own
+offerings he would never give out after three days' keeping, for after
+that time none were to eat it.
+
+At his meals he would not enter into discussions; and when reposing
+(afterwards) he would not utter a word.
+
+Even should his meal consist only of coarse rice and vegetable broth or
+melons, he would make an offering, and never fail to do so religiously.
+
+He would never sit on a mat that was not straight.
+
+After a feast among his villagers, he would wait before going away until
+the old men had left.
+
+When the village people were exorcising the pests, he would put on his
+Court robes and stand on the steps of his hall to receive them.
+
+When he was sending a message of inquiry to a person in another State,
+he would bow twice on seeing the messenger off.
+
+Ki K'ang once sent him a present of some medicine. He bowed, and
+received it; but remarked, "Until I am quite sure of its properties I
+must not venture to taste it."
+
+Once when the stabling was destroyed by fire, he withdrew from the
+Court, and asked, "Is any person injured? "--without inquiring as to the
+horses.
+
+Whenever the prince sent him a present of food, he was particular to set
+his mat in proper order, and would be the first one to taste it. If the
+prince's present was one of raw meat, he must needs have it cooked, and
+make an oblation of it. If the gift were a live animal, he would be sure
+to keep it and care for it.
+
+When he was in waiting, and at a meal with the prince, the prince would
+make the offering,[25] and he (the Master) was the pregustator.
+
+When unwell, and the prince came to see him, he would arrange his
+position so that his head inclined towards the east, would put over him
+his Court robes, and draw his girdle across them.
+
+When summoned by order of the prince, he would start off without waiting
+for his horses to be put to.
+
+On his entry into the Grand Temple, he inquired about everything
+connected with its usages.
+
+If a friend died, and there were no near relatives to take him to, he
+would say, "Let him be buried from my house."
+
+For a friend's gift--unless it consisted of meat that had been offered
+in sacrifice--he would not bow, even if it were a carriage and horses.
+
+In repose he did not lie like one dead. In his home life he was not
+formal in his manner.
+
+Whenever he met with a person in mourning, even though it were a
+familiar acquaintance, he would be certain to change his manner; and
+when he met with any one in full-dress cap, or with any blind person, he
+would also unfailingly put on a different look, even though he were
+himself in undress at the time.
+
+In saluting any person wearing mourning he would bow forwards towards
+the front bar of his carriage; in the same manner he would also salute
+the bearer of a census-register.
+
+When a sumptuous banquet was spread before him, a different expression
+would be sure to appear in his features, and he would rise up from his
+seat.
+
+At a sudden thunder-clap, or when the wind grew furious, his look would
+also invariably be changed.
+
+On getting into his car, he would never fail (first) to stand up erect,
+holding on by the strap. When in the car, he would never look about, nor
+speak hastily, nor bring one hand to the other.
+
+  "Let one but make a movement in his face,
+  And the bird will rise and seek some safer place."
+
+Apropos of this, he said, "Here is a hen-pheasant from Shan Liang--and
+in season! and in season!" After Tsz-lu had got it prepared, he smelt it
+thrice, and then rose up from his seat.
+
+
+[Footnote 22: Because, it is said, such colors were adopted in fasting
+and mourning.]
+
+[Footnote 23: Because they did not belong to the five correct colors
+(viz. green, yellow, carnation, white, and black), and were affected
+more by females.]
+
+[Footnote 24: Since white was, as it is still, the mourning color.]
+
+[Footnote 25: The act of "grace," before eating.]
+
+
+
+BOOK XI
+
+Comparative Worth of His Disciples
+
+
+"The first to make progress in the Proprieties and in Music," said the
+Master, "are plain countrymen; after them, the men of higher standing.
+If I had to employ any of them, I should stand by the former."
+
+"Of those," said he, "who were about me when I was in the Ch'in and
+Ts'ai States, not one now is left to approach my door."
+
+"As for Hwui," [26] said the Master, "he is not one to help me on: there
+is nothing I say but he is not well satisfied with."
+
+"What a dutiful son was Min Tsz-k'ien!" he exclaimed. "No one finds
+occasion to differ from what his parents and brothers have said of him."
+
+Nan Yung used to repeat three times over the lines in the Odes about the
+white sceptre. Confucius caused his own elder brother's daughter to be
+given in marriage to him.
+
+When Ki K'ang inquired which of the disciples were fond of learning,
+Confucius answered him, "There was one Yen Hwui who was fond of it; but
+unfortunately his allotted time was short, and he died; and now his like
+is not to be found."
+
+When Yen Yuen died, his father, Yen Lu, begged for the Master's carriage
+in order to get a shell for his coffin. "Ability or no ability," said
+the Master, "every father still speaks of 'my son.' When my own son Li
+died, and the coffin for him had no shell to it, I know I did not go on
+foot to get him one; but that was because I was, though retired, in the
+wake of the ministers, and could not therefore well do so."
+
+On the death of Yen Yuen the Master exclaimed, "Ah me! Heaven is ruining
+me, Heaven is ruining me!"
+
+On the same occasion, his wailing for that disciple becoming excessive,
+those who were about him said, "Sir, this is too much!"--"Too much?"
+said he; "if I am not to do so for him, then--for whom else?"
+
+The disciples then wished for the deceased a grand funeral. The Master
+could not on his part consent to this. They nevertheless gave him one.
+Upon this he remarked, "He used to look upon me as if I were his father.
+I could never, however, look on him as a son. Twas not my mistake, but
+yours, my children."
+
+Tsz-lu propounded a question about ministering to the spirits of the
+departed. The Master replied, "Where there is scarcely the ability to
+minister to living men, how shall there be ability to minister to the
+spirits?" On his venturing to put a question concerning death, he
+answered, "Where there is scarcely any knowledge about life, how shall
+there be any about death?"
+
+The disciple Min was by his side, looking affable and bland; Tsz-lu
+also, looking careless and intrepid; and Yen Yu and Tsz-kung, firm and
+precise. The Master was cheery. "One like Tsz-lu there," said he, "does
+not come to a natural end."
+
+Some persons in Lu were taking measures in regard to the Long Treasury
+House. Min Tsz-k'ien observed, "How if it were repaired on the old
+lines?" The Master upon this remarked, "This fellow is not a talker, but
+when he does speak he is bound to hit the mark!"
+
+"There is Yu's harpsichord," exclaimed the Master--"what is it doing at
+my door?" On seeing, however, some disrespect shown to him by the other
+disciples, he added, "Yu has got as far as the top of the hall; only he
+has not yet entered the house."
+
+Tsz-kung asked which was the worthier of the two--Tsz-chang or Tsz-hia.
+"The former," answered the Master, "goes beyond the mark; the latter
+falls short of it."
+
+"So then Tsz-chang is the better of the two, is he?" said he.
+
+"To go too far," he replied, "is about the same as to fall short."
+
+The Chief of the Ki family was a wealthier man than the Duke of Chow had
+been, and yet Yen Yu gathered and hoarded for him, increasing his wealth
+more and more.
+
+"He is no follower of mine," said the Master. "It would serve him right,
+my children, to sound the drum, and set upon him."
+
+Characteristics of four disciples:--Tsz-kau was simple-minded; Tsang Si,
+a dullard; Tsz-chang, full of airs; Tsz-lu, rough.
+
+"As to Hwui," said the Master, "he comes near to perfection, while
+frequently in great want. Tsz-kung does not submit to the appointments
+of Heaven; and yet his goods are increased;--he is often successful in
+his calculations."
+
+Tsz-chang wanted to know some marks of the naturally Good Man.
+
+"He does not walk in others' footprints," said the Master; "yet he does
+not get beyond the hall into the house."
+
+Once the Master said, "Because we allow that a man's words have
+something genuine in them, are they necessarily those of a superior man?
+or words carrying only an outward semblance and show of gravity?"
+
+Tsz-lu put a question about the practice of precepts one has heard. The
+Master's reply was, "In a case where there is a father or elder brother
+still left with you, how should you practise all you hear?"
+
+When, however, the same question was put to him by Yen Yu, his reply
+was, "Yes; do so."
+
+Kung-si Hwa animadverted upon this to the Master. "Tsz-lu asked you,
+sir," said he, "about the practice of what one has learnt, and you said,
+'There may be a father or elder brother still alive'; but when Yen Yu
+asked the same question, you answered, 'Yes, do so.' I am at a loss to
+understand you, and venture to ask what you meant."
+
+The Master replied, "Yen Yu backs out of his duties; therefore I push
+him on. Tsz-lu has forwardness enough for them both; therefore I hold
+him back."
+
+On the occasion of that time of fear in K'wang, Yen Yuen having fallen
+behind, the Master said to him (afterwards), "I took it for granted you
+were a dead man." "How should I dare to die," said he, "while you, sir,
+still lived?"
+
+On Ki Tsz-jen putting to him a question anent Tsz-lu and Yen Yu, as to
+whether they might be called "great ministers," the Master answered, "I
+had expected your question, sir, to be about something extraordinary,
+and lo! it is only about these two. Those whom we call 'great ministers'
+are such as serve their prince conscientiously, and who, when they
+cannot do so, retire. At present, as regards the two you ask about, they
+may be called 'qualified ministers.'"
+
+"Well, are they then," he asked, "such as will follow their leader?"
+
+"They would not follow him who should slay his father and his prince!"
+was the reply.
+
+Through the intervention of Tsz-lu, Tsz-kau was being appointed governor
+of Pi.
+
+"You are spoiling a good man's son," said the Master.
+
+Tsz-lu rejoined, "But he will have the people and their superiors to
+gain experience from, and there will be the altars; what need to read
+books? He can become a student afterwards."
+
+"Here is the reason for my hatred of glib-tongued people," said the
+Master.
+
+On one occasion Tsz-lu, Tsang Sin, Yen Yu, and Kung-si Hwa were sitting
+near him. He said to them, "Though I may be a day older than you, do not
+(for the moment) regard me as such. While you are living this unoccupied
+life you are saying, 'We do not become known.' Now suppose some one got
+to know you, what then?"
+
+Tsz-lu--first to speak--at once answered, "Give me a State of large size
+and armament, hemmed in and hampered by other larger States, the
+population augmented by armies and regiments, causing a dearth in it of
+food of all kinds; give me charge of that State, and in three years'
+time I should make a brave country of it, and let it know its place."
+
+The Master smiled at him. "Yen," said he, "how would it be with you?"
+
+"Give me," said Yen, "a territory of sixty or seventy li square, or of
+fifty or sixty square; put me in charge of that, and in three years I
+should make the people sufficiently prosperous. As regards their
+knowledge of ceremonial or music, I should wait for superior men to
+teach them that."
+
+"And with you, Kung-si, how would it be?"
+
+This disciple's reply was, "I have nothing to say about my capabilities
+for such matters; my wish is to learn. I should like to be a junior
+assistant, in dark robe and cap, at the services of the ancestral
+temple, and at the Grand Receptions of the Princes by the Sovereign."
+
+"And with you, Tsang Sin?"
+
+This disciple was strumming on his harpsichord, but now the twanging
+ceased, he turned from the instrument, rose to his feet, and answered
+thus: "Something different from the choice of these three." "What harm?"
+said the Master; "I want each one of you to tell me what his heart is
+set upon." "Well, then," said he, "give me--in the latter part of
+spring--dressed in full spring-tide attire--in company with five or six
+young fellows of twenty, [27] or six or seven lads under that age, to do
+the ablutions in the I stream, enjoy a breeze in the rain-dance, [28]
+and finish up with songs on the road home."
+
+The Master drew in his breath, sighed, and exclaimed, "Ah, I take with
+you!"
+
+The three other disciples having gone out, leaving Tsang Sin behind, the
+latter said, "What think you of the answers of those three?"--"Well,
+each told me what was uppermost in his mind," said the Master;--"simply
+that."
+
+"Why did you smile at Tsz-lu, sir?"
+
+"I smiled at him because to have the charge of a State requires due
+regard to the Rules of Propriety, and his words betrayed a lack of
+modesty."
+
+"But Yen, then--he had a State in view, had he not?"
+
+"I should like to be shown a territory such as he described which does
+not amount to a State."
+
+"But had not Kung-si also a State in view?"
+
+"What are ancestral temples and Grand Receptions, but for the feudal
+lords to take part in? If Kung-si were to become an unimportant
+assistant at these functions, who could become an important one?"
+
+
+[Footnote 26: The men of virtuous life were Yen Yuen (Hwui), Min
+Tsz-k'ien, Yen Pihniu, and Chung-kung (Yen Yung); the speakers and
+debaters were Tsai Wo and Tsz-kung; the (capable) government servants
+were Yen Yu and Tsz-lu; the literary students, Tsz-yu and Tsz-hia.]
+
+[Footnote 27: Lit., capped ones. At twenty they underwent the ceremony
+of capping, and were considered men.]
+
+[Footnote 28: I.e., before the altars, where offerings were placed with
+prayer for rain. A religious dance.]
+
+
+
+BOOK XII
+
+The Master's Answers--Philanthropy--Friendships
+
+
+Yen Yuen was asking about man's proper regard for his fellow-man. The
+Master said to him, "Self-control, and a habit of falling back upon
+propriety, virtually effect it. Let these conditions be fulfilled for
+one day, and every one round will betake himself to the duty. Is it to
+begin in one's self, or think you, indeed! it is to begin in others?"
+
+"I wanted you to be good enough," said Yen Yuen, "to give me a brief
+synopsis of it."
+
+Then said the Master, "Without Propriety use not your eyes; without it
+use not your ears, nor your tongue, nor a limb of your body."
+
+"I may be lacking in diligence," said Yen Yuen, "but with your favor I
+will endeavor to carry out this advice."
+
+Chung-kung asked about man's proper regard for his fellows.
+
+To him the Master replied thus: "When you go forth from your door, be as
+if you were meeting some guest of importance. When you are making use of
+the common people (for State purposes), be as if you were taking part in
+a great religious function. Do not set before others what you do not
+desire yourself. Let there be no resentful feelings against you when you
+are away in the country, and none when at home."
+
+"I may lack diligence," said Chung-kung, "but with your favor I will
+endeavor to carry out this advice."
+
+Sz-ma Niu asked the like question. The answer he received was this: "The
+words of the man who has a proper regard for his fellows are uttered
+with difficulty."
+
+"'His words--uttered with difficulty?'" he echoed, in surprise. "Is that
+what is meant by proper regard for one's fellow-creatures?"
+
+"Where there is difficulty in doing," the Master replied, "will there
+not be some difficulty in utterance?"
+
+The same disciple put a question about the "superior man." "Superior
+men," he replied, "are free from trouble and apprehension."
+
+"'Free from trouble and apprehension!'" said he. "Does that make them
+'superior men'?"
+
+The Master added, "Where there is found, upon introspection, to be no
+chronic disease, how shall there be any trouble? how shall there be any
+apprehension?"
+
+The same disciple, being in trouble, remarked, "I am alone in having no
+brother, while all else have theirs--younger or elder."
+
+Tsz-hia said to him, "I have heard this: 'Death and life have destined
+times; wealth and honors rest with Heaven. Let the superior man keep
+watch over himself without ceasing, showing deference to others, with
+propriety of manners--and all within the four seas will be his brethren.
+How should he be distressed for lack of brothers!'" [29]
+
+Tsz-chang asked what sort of man might be termed "enlightened."
+
+The Master replied, "That man with whom drenching slander and cutting
+calumny gain no currency may well be called enlightened. Ay, he with
+whom such things make no way may well be called enlightened in the
+extreme."
+
+Tsz-kung put a question relative to government. In reply the Master
+mentioned three essentials:--sufficient food, sufficient armament, and
+the people's confidence.
+
+"But," said the disciple, "if you cannot really have all three, and one
+has to be given up, which would you give up first?"
+
+"The armament," he replied.
+
+"And if you are obliged to give up one of the remaining two, which would
+it be?"
+
+"The food," said he. "Death has been the portion of all men from of old.
+Without the people's trust nothing can stand."
+
+Kih Tsz-shing once said, "Give me the inborn qualities of a gentleman,
+and I want no more. How are such to come from book-learning?"
+
+Tsz-kung exclaimed, "Ah! sir, I regret to hear such words from you. A
+gentleman!--But 'a team of four can ne'er o'er-take the tongue!'
+Literary accomplishments are much the same as inborn qualities, and
+inborn qualities as literary accomplishments. A tiger's or leopard's
+skin without the hair might be a dog's or sheep's when so made bare."
+
+Duke Ngai was consulting Yu Joh. Said he, "It is a year of dearth, and
+there is an insufficiency for Ways and Means--what am I to do?"
+
+"Why not apply the Tithing Statute?" said the minister.
+
+"But two tithings would not be enough for my purposes," said the duke;
+"what would be the good of applying the Statute?"
+
+The minister replied, "So long as the people have enough left for
+themselves, who of them will allow their prince to be without enough?
+But--when the people have not enough, who will allow their prince all
+that he wants?"
+
+Tsz-chang was asking how the standard of virtue was to be raised, and
+how to discern what was illusory or misleading. The Master's answer was,
+"Give a foremost place to honesty and faithfulness, and tread the path
+of righteousness, and you will raise the standard of virtue. As to
+discerning what is illusory, here is an example of an illusion:--Whom
+you love you wish to live; whom you hate you wish to die. To have wished
+the same person to live and also to be dead--there is an illusion for
+you."
+
+Duke King of Ts'i consulted Confucius about government. His answer was,
+"Let a prince be a prince, and ministers be ministers; let fathers be
+fathers, and sons be sons."
+
+"Good!" exclaimed the duke; "truly if a prince fail to be a prince, and
+ministers to be ministers, and if fathers be not fathers, and sons not
+sons, then, even though I may have my allowance of grain, should I ever
+be able to relish it?"
+
+"The man to decide a cause with half a word," exclaimed the Master, "is
+Tsz-lu!"
+
+Tsz-lu never let a night pass between promise and performance.
+
+"In hearing causes, I am like other men," said the Master. "The great
+point is--to prevent litigation."
+
+Tsz-chang having raised some question about government, the Master said
+to him, "In the settlement of its principles be unwearied; in its
+administration--see to that loyally."
+
+"The man of wide research," said he, "who also restrains himself by the
+Rules of Propriety, is not likely to transgress."
+
+Again, "The noble-minded man makes the most of others' good qualities,
+not the worst of their bad ones. Men of small mind do the reverse of
+this."
+
+Ki K'ang was consulting him about the direction of public affairs.
+Confucius answered him, "A director should be himself correct. If you,
+sir, as a leader show correctness, who will dare not to be correct?"
+
+Ki K'ang, being much troubled on account of robbers abroad, consulted
+Confucius on the matter. He received this reply: "If you, sir, were not
+covetous, neither would they steal, even were you to bribe them to do
+so."
+
+Ki K'ang, when consulting Confucius about the government, said, "Suppose
+I were to put to death the disorderly for the better encouragement of
+the orderly--what say you to that?"
+
+"Sir," replied Confucius, "in the administration of government why
+resort to capital punishment? Covet what is good, and the people will be
+good. The virtue of the noble-minded man is as the wind, and that of
+inferior men as grass; the grass must bend, when the wind blows upon
+it."
+
+Tsz-chang asked how otherwise he would describe the learned official who
+might be termed influential.
+
+"What, I wonder, do you mean by one who is influential?" said the
+Master.
+
+"I mean," replied the disciple, "one who is sure to have a reputation
+throughout the country, as well as at home."
+
+"That," said the Master, "is reputation, not influence. The influential
+man, then, if he be one who is genuinely straightforward and loves what
+is just and right, a discriminator of men's words, and an observer of
+their looks, and in honor careful to prefer others to himself--will
+certainly have influence, both throughout the country and at home. The
+man of mere reputation, on the other hand, who speciously affects
+philanthropy, though in his way of procedure he acts contrary to it,
+while yet quite evidently engrossed with that virtue--will certainly
+have reputation, both in the country and at home."
+
+Fan Ch'i, strolling with him over the ground below the place of the
+rain-dance, said to him, "I venture to ask how to raise the standard of
+virtue, how to reform dissolute habits, and how to discern what is
+illusory?"
+
+"Ah! a good question indeed!" he exclaimed. "Well, is not putting duty
+first, and success second, a way of raising the standard of virtue? And
+is not attacking the evil in one's self, and not the evil which is in
+others, a way of reforming dissolute habits? And as to illusions, is not
+one morning's fit of anger, causing a man to forget himself, and even
+involving in the consequences those who are near and dear to him--is not
+that an illusion?"
+
+The same disciple asked him what was meant by "a right regard for one's
+fellow-creatures." He replied, "It is love to man."
+
+Asked by him again what was meant by wisdom, he replied, "It is
+knowledge of man."
+
+Fan Ch'i did not quite grasp his meaning.
+
+The Master went on to say, "Lift up the straight, set aside the crooked,
+so can you make the crooked straight."
+
+Fan Ch'i left him, and meeting with Tsz-hia he said, "I had an interview
+just now with the Master, and I asked him what wisdom was. In his answer
+he said, 'Lift up the straight, set aside the crooked, and so can you
+make the crooked straight.' What was his meaning?"
+
+"Ah! words rich in meaning, those," said the other. "When Shun was
+emperor, and was selecting his men from among the multitude, he 'lifted
+up' Kau-yau; and men devoid of right feelings towards their kind went
+far away. And when T'ang was emperor, and chose out his men from the
+crowd, he 'lifted up' I-yin--with the same result."
+
+Tsz-kung was consulting him about a friend. "Speak to him frankly, and
+respectfully," said the Master, "and gently lead him on. If you do not
+succeed, then stop; do not submit yourself to indignity."
+
+The learned Tsang observed, "In the society of books the 'superior man'
+collects his friends; in the society of his friends he is furthering
+good-will among men."
+
+
+[Footnote 29: From Confucius, it is generally thought.]
+
+
+
+BOOK XIII
+
+Answers on the Art of Governing--Consistency
+
+
+Tsz-lu was asking about government. "Lead the way in it," said the
+Master, "and work hard at it."
+
+Requested to say more, he added, "And do not tire of it."
+
+Chung-kung, on being made first minister to the Chief of the Ki family,
+consulted the Master about government, and to him he said, "Let the
+heads of offices be heads. Excuse small faults. Promote men of sagacity
+and talent."
+
+"But," he asked, "how am I to know the sagacious and talented, before
+promoting them?"
+
+"Promote those whom you do know," said the Master.
+
+"As to those of whom you are uncertain, will others omit to notice
+them?"
+
+Tsz-lu said to the Master, "As the prince of Wei, sir, has been waiting
+for you to act for him in his government, what is it your intention to
+take in hand first?"
+
+"One thing of necessity," he answered--"the rectification of terms."
+
+"That!" exclaimed Tsz-lu. "How far away you are, sir! Why such
+rectification?"
+
+"What a rustic you are, Tsz-lu!" rejoined the Master. "A gentleman would
+be a little reserved and reticent in matters which he does not
+understand. If terms be incorrect, language will be incongruous; and if
+language be incongruous, deeds will be imperfect. So, again, when deeds
+are imperfect, propriety and harmony cannot prevail, and when this is
+the case laws relating to crime will fail in their aim; and if these
+last so fail, the people will not know where to set hand or foot. Hence,
+a man of superior mind, certain first of his terms, is fitted to speak;
+and being certain of what he says can proceed upon it. In the language
+of such a person there is nothing heedlessly irregular--and that is the
+sum of the matter."
+
+Fan Ch'i requested that he might learn something of husbandry. "For
+that." said the Master, "I am not equal to an old husbandman." Might he
+then learn something of gardening? he asked. "I am not equal to an old
+gardener." was the reply.
+
+"A man of little mind, that!" said the Master, when Fan Ch'i had gone
+out. "Let a man who is set over the people love propriety, and they will
+not presume to be disrespectful. Let him be a lover of righteousness,
+and they will not presume to be aught but submissive. Let him love
+faithfulness and truth, and they will not presume not to lend him their
+hearty assistance. Ah, if all this only were so, the people from all
+sides would come to such a one, carrying their children on their backs.
+What need to turn his hand to husbandry?
+
+"Though a man," said he, "could hum through the Odes--the three
+hundred--yet should show himself unskilled when given some
+administrative work to do for his country; though he might know much of
+that other lore, yet if, when sent on a mission to any quarter, he could
+answer no question personally and unaided, what after all is he good
+for?
+
+"Let a leader," said he, "show rectitude in his own personal character,
+and even without directions from him things will go well. If he be not
+personally upright, his directions will not be complied with."
+
+Once he made the remark, "The governments of Lu and of Wei are in
+brotherhood."
+
+Of King, a son of the Duke of Wei, he observed that "he managed his
+household matters well. On his coming into possession, he thought, 'What
+a strange conglomeration!'--Coming to possess a little more, it was,
+'Strange, such a result!' And when he became wealthy, 'Strange, such
+elegance!'"
+
+The Master was on a journey to Wei, and Yen Yu was driving him. "What
+multitudes of people!" he exclaimed. Yen Yu asked him, "Seeing they are
+so numerous, what more would you do for them?"
+
+"Enrich them," replied the Master.
+
+"And after enriching them, what more would you do for them?"
+
+"Instruct them."
+
+"Were any one of our princes to employ me," he said, "after a
+twelvemonth I might have made some tolerable progress;"
+
+Again, "How true is that saying, 'Let good men have the management of a
+country for a century, and they would be adequate to cope with
+evil-doers, and thus do away with capital punishments,'"
+
+Again, "Suppose the ruler to possess true kingly qualities, then surely
+after one generation there would be good-will among men."
+
+Again, "Let a ruler but see to his own rectitude, and what trouble will
+he then have in the work before him? If he be unable to rectify himself,
+how is he to rectify others?"
+
+Once when Yen Yu was leaving the Court, the Master accosted him. "Why so
+late?" he asked. "Busy with legislation," Yen replied. "The details of
+it," suggested the Master; "had it been legislation, I should have been
+there to hear it, even though I am not in office."
+
+Duke Ting asked if there were one sentence which, if acted upon, might
+have the effect of making a country prosperous.
+
+Confucius answered, "A sentence could hardly be supposed to do so much
+as that. But there is a proverb people use which says, 'To play the
+prince is hard, to play the minister not easy.' Assuming that it is
+understood that 'to play the prince is hard,' would it not be probable
+that with that one sentence the country should be made to prosper?"
+
+"Is there, then," he asked, "one sentence which, if acted upon, would
+have the effect of ruining a country?"
+
+Confucius again replied, "A sentence could hardly be supposed to do so
+much as that. But there is a proverb men have which says, 'Not gladly
+would I play the prince, unless my words were ne'er withstood.' Assuming
+that the words were good, and that none withstood them, would not that
+also be good? But assuming that they were not good, and yet none
+withstood them, would it not be probable that with that one saying he
+would work his country's ruin?"
+
+When the Duke of Sheh consulted him about government, he replied, "Where
+the near are gratified, the far will follow."
+
+When Tsz-hia became governor of Kue-fu, and consulted him about
+government, he answered, "Do not wish for speedy results. Do not look at
+trivial advantages. If you wish for speedy results, they will not be
+far-reaching; and if you regard trivial advantages you will not
+successfully deal with important affairs."
+
+The Duke of Sheh in a conversation with Confucius said, "There are
+some straightforward persons in my neighborhood. If a father has stolen
+a sheep, the son will give evidence against him."
+
+"Straightforward people in my neighborhood are different from those,"
+said Confucius. "The father will hold a thing secret on his son's
+behalf, and the son does the same for his father. They are on their way
+to becoming straightforward."
+
+Fan Ch'i was asking him about duty to one's fellow-men. "Be courteous,"
+he replied, "in your private sphere; be serious in any duty you take in
+hand to do; be leal-hearted in your intercourse with others. Even though
+you were to go amongst the wild tribes, it would not be right for you to
+neglect these duties."
+
+In answer to Tsz-kung, who asked, "how he would characterize one who
+could fitly be called 'learned official,'" the Master said, "He may be
+so-called who in his private life is affected with a sense of his own
+unworthiness, and who, when sent on a mission to any quarter of the
+empire, would not disgrace his prince's commands."
+
+"May I presume," said his questioner, "to ask what sort you would put
+next to such?"
+
+"Him who is spoken of by his kinsmen as a dutiful son, and whom the
+folks of his neighborhood call' good brother.'"
+
+"May I still venture to ask whom you would place next in order?"
+
+"Such as are sure to be true to their word, and effective in their
+work--who are given to hammering, as it were, upon one note--of inferior
+calibre indeed, but fit enough, I think, to be ranked next."
+
+"How would you describe those who are at present in the government
+service?"
+
+"Ugh! mere peck and panier men!--not worth taking into the reckoning."
+
+Once he remarked, "If I cannot get _via media_ men to impart instruction
+to, then I must of course take the impetuous and undisciplined! The
+impetuous ones will at least go forward and lay hold on things; and the
+undisciplined have at least something in them which needs to be brought
+out."
+
+"The Southerners," said he, "have the proverb, 'The man who sticks not
+to rule will never make a charm-worker or a medical man,'
+Good!--'Whoever is intermittent in his practise of virtue will live to
+be ashamed of it.' Without prognostication," he added, "that will indeed
+be so."
+
+"The nobler-minded man," he remarked, "will be agreeable even when he
+disagrees; the small-minded man will agree and be disagreeable."
+
+Tsz-kung was consulting him, and asked, "What say you of a person who
+was liked by all in his village?"
+
+"That will scarcely do," he answered.
+
+"What, then, if they all disliked him?"
+
+"That, too," said he, "is scarcely enough. Better if he were liked by
+the good folk in the village, and disliked by the bad."
+
+"The superior man," he once observed, "is easy to serve, but difficult
+to please. Try to please him by the adoption of wrong principles, and
+you will fail. Also, when such a one employs others, he uses them
+according to their capacity. The inferior man is, on the other hand,
+difficult to serve, but easy to please. Try to please him by the
+adoption of wrong principles, and you will succeed. And when he employs
+others he requires them to be fully prepared for everything."
+
+Again, "The superior man can be high without being haughty. The inferior
+man can be haughty if not high."
+
+"The firm, the unflinching, the plain and simple, the slow to speak,"
+said he once, "are approximating towards their duty to their
+fellow-men."
+
+Tsz-lu asked how he would characterize one who might fitly be called an
+educated gentleman. The master replied, "He who can properly be
+so-called will have in him a seriousness of purpose, a habit of
+controlling himself, and an agreeableness of manner: among his friends
+and associates the seriousness and the self-control, and among his
+brethren the agreeableness of manner."
+
+"Let good and able men discipline the people for seven years," said the
+Master, "and after that they may do to go to war."
+
+But, said he, "To lead an undisciplined people to war--that I call
+throwing them away."
+
+
+
+BOOK XIV
+
+Good and Bad Government--Miscellaneous Sayings
+
+
+Yuen Sz asked what might be considered to bring shame on one.
+
+"Pay," said the Master; "pay--ever looking to that, whether the country
+be well or badly governed."
+
+"When imperiousness, boastfulness, resentments, and covetousness cease
+to prevail among the people, may it be considered that mutual good-will
+has been effected?" To this question the Master replied, "A hard thing
+overcome, it may be considered. But as to the mutual good-will--I cannot
+tell."
+
+"Learned officials," said he, "who hanker after a home life, are not
+worthy of being esteemed as such."
+
+Again, "In a country under good government, speak boldly, act boldly.
+When the land is ill-governed, though you act boldly, let your words be
+moderate."
+
+Again, "Men of virtue will needs be men of words--will speak out--but
+men of words are not necessarily men of virtue. They who care for their
+fellow-men will needs be bold, but the bold may not necessarily be such
+as care for their fellow-men."
+
+Nan-kung Kwoh, who was consulting Confucius, observed respecting I, the
+skilful archer, and Ngau, who could propel a boat on dry land, that
+neither of them died a natural death; while Yu and Tsih, who with their
+own hands had labored at husbandry, came to wield imperial sway.
+
+The Master gave him no reply. But when the speaker had gone out he
+exclaimed, "A superior man, that! A man who values virtue, that!"
+
+"There have been noble-minded men," said he, "who yet were wanting in
+philanthropy; but never has there been a small-minded man who had
+philanthropy in him."
+
+He asked, "Can any one refuse to toil for those he loves? Can any one
+refuse to exhort, who is true-hearted?"
+
+Speaking of the preparation of Government Notifications in his day he
+said, "P'i would draw up a rough sketch of what was to be said; the
+Shishuh then looked it carefully through and put it into proper shape;
+Tsz-yu next, who was master of the ceremonial of State intercourse,
+improved and adorned its phrases; and Tsz-ch'an of Tung-li added his
+scholarly embellishments thereto."
+
+To some one who asked his opinion of the last-named, he said, "He was a
+kind-hearted man." Asked what he thought of Tsz-si, he exclaimed, "Alas
+for him! alas for him!"--Asked again about Kwan Chung, his answer was,
+"As to him, he once seized the town of P'in with its three hundred
+families from the Chief of the Pih clan, who, afterwards reduced to
+living upon coarse rice, with all his teeth gone, never uttered a word
+of complaint."
+
+"It is no light thing," said he, "to endure poverty uncomplainingly; and
+a difficult thing to bear wealth without becoming arrogant."
+
+Respecting Mang Kung-ch'oh, he said that, while he was fitted for
+something better than the post of chief officer in the Chau or Wei
+families, he was not competent to act as minister in small States like
+those of T'ang or Sieh.
+
+Tsz-lu asked how he would describe a perfect man. He replied, "Let a man
+have the sagacity of Tsang Wu-chung, the freedom from covetousness of
+Kung-ch'oh, the boldness of Chwang of P'in, and the attainments in
+polite arts of Yen Yu; and gift him further with the graces taught by
+the 'Books of Rites' and 'Music'--then he may be considered a perfect
+man. But," said he, "what need of such in these days? The man that may
+be regarded as perfect now is the one who, seeing some advantage to
+himself, is mindful of righteousness; who, seeing danger, risks his
+life; and who, if bound by some covenant of long standing, never forgets
+its conditions as life goes on."
+
+Respecting Kung-shuh Wan, the Master inquired of Kung-ming Kia, saying,
+"Is it true that your master never speaks, never laughs, never takes
+aught from others?"
+
+"Those who told you that of him," said he, "have gone too far. My master
+speaks when there is occasion to do so, and men are not surfeited with
+his speaking. When there is occasion to be merry too, he will laugh, but
+men have never overmuch of his laughing. And whenever it is just and
+right to take things from others, he will take them, but never so as to
+allow men to think him burdensome." "Is that the case with him?" said
+the Master. "Can it be so?"
+
+Respecting Tsang Wu-chung the Master said, "When he sought from Lu the
+appointment of a successor to him, and for this object held on to his
+possession of the fortified city of Fang--if you say he was not then
+using constraint towards his prince, I must refuse to believe it."
+
+Duke Wan of Tsin he characterized as "artful but not upright"; and Duke
+Hwan of Ts'i as "upright but not artful."
+
+Tsz-lu remarked, "When Duke Hwan caused his brother Kiu to be put to
+death, Shau Hwuh committed suicide, but Kwan Chung did not. I should say
+he was not a man who had much good-will in him--eh?"
+
+The Master replied, "When Duke Hwan held a great gathering of the feudal
+lords, dispensing with military equipage, it was owing to Kwan Chung's
+energy that such an event was brought about. Match such good-will as
+that--match it if you can."
+
+Tsz-kung then spoke up. "But was not Kwan Chung wanting in good-will? He
+could not give up his life when Duke Hwan caused his brother to be put
+to death. Besides, he became the duke's counsellor."
+
+"And in acting as his counsellor put him at the head of all the feudal
+lords," said the Master, "and unified and reformed the whole empire; and
+the people, even to this day, reap benefit from what he did. Had it not
+been for him we should have been going about with locks unkempt and
+buttoning our jackets (like barbarians) on the left. Would you suppose
+that he should show the same sort of attachment as exists between a poor
+yokel and his one wife--that he would asphyxiate himself in some sewer,
+leaving no one the wiser?"
+
+Kung-shuh Wan's steward, who became the high officer Sien, went up
+accompanied by Wan to the prince's hall of audience.
+
+When Confucius heard of this he remarked, "He may well be esteemed a
+'Wan,'"
+
+The Master having made some reference to the lawless ways of Duke Ling
+of Wei, Ki K'ang said to him, "If he be like that, how is it he does not
+ruin his position?"
+
+Confucius answered, "The Chung-shuh, Yu, is charged with the
+entertainment of visitors and strangers; the priest T'o has charge of
+the ancestral temple; and Wang-sun Kia has the control of the army and
+its divisions:--with men such as those, how should he come to ruin?"
+
+He once remarked, "He who is unblushing in his words will with
+difficulty substantiate them."
+
+Ch'in Shing had slain Duke Kien. Hearing of this, Confucius, after
+performing his ablutions, went to Court and announced the news to Duke
+Ngai, saying, "Ch'in Hang has slain his prince. May I request that you
+proceed against him?"
+
+"Inform the Chiefs of the Three Families," said the duke.
+
+Soliloquizing upon this, Confucius said, "Since he uses me to back his
+ministers, [30] I did not dare not to announce the matter to him; and
+now he says, 'Inform the Three Chiefs.'"
+
+He went to the Three Chiefs and informed them, but nothing could be
+done. Whereupon again he said, "Since he uses me to back his ministers,
+I did not dare not to announce the matter."
+
+Tsz-lu was questioning him as to how he should serve his prince.
+"Deceive him not, but reprove him," he answered.
+
+"The minds of superior men," he observed, "trend upwards; those of
+inferior men trend downwards."
+
+Again, "Students of old fixed their eyes upon themselves: now they learn
+with their eyes upon others."
+
+Kue Pih-yuh despatched a man with a message to Confucius. Confucius gave
+him a seat, and among other inquiries he asked, "How is your master
+managing?" "My master," he replied, "has a great wish to be seldom at
+fault, and as yet he cannot manage it."
+
+"What a messenger!" exclaimed he admiringly, when the man went out.
+"What a messenger!"
+
+"When not occupying the office," was a remark of his, "devise not the
+policy."
+
+The Learned Tsang used to say, "The thoughts of the 'superior man' do
+not wander from his own office."
+
+"Superior men," said the Master, "are modest in their words, profuse in
+their deeds."
+
+Again, "There are three attainments of the superior man which are beyond
+me--the being sympathetic without anxiety, wise without scepticism,
+brave without fear."
+
+"Sir," said Tsz-kung, "that is what you say of yourself."
+
+Whenever Tsz-kung drew comparisons from others, the Master would say,
+"Ah, how wise and great you must have become! Now I have no time to do
+that."
+
+Again, "My great concern is, not that men do not know me, but that they
+cannot."
+
+Again, "If a man refrain from making preparations against his being
+imposed upon, and from counting upon others' want of good faith towards
+him, while he is foremost to perceive what is passing--surely that is a
+wise and good man."
+
+Wi-shang Mau accosted Confucius, saying, "Kiu, how comes it that you
+manage to go perching and roosting in this way? Is it not because you
+show yourself so smart a speaker, now?"
+
+"I should not dare do that," said Confucius. "Tis that I am sick of
+men's immovableness and deafness to reason."
+
+"In a well-bred horse," said he, "what one admires is not its speed, but
+its good points."
+
+Some one asked, "What say you of the remark, 'Requite enmity with
+kindness'?"
+
+"How then," he answered, "would you requite kindness? Requite enmity
+with straightforwardness, and kindness with kindness."
+
+"Ah! no one knows me!" he once exclaimed.
+
+"Sir," said Tsz-kung, "how comes it to pass that no one knows you?"
+
+"While I murmur not against Heaven," continued the Master, "nor cavil at
+men; while I stoop to learn and aspire to penetrate into things that are
+high; yet 'tis Heaven alone knows what I am."
+
+Liau, a kinsman of the duke, having laid a complaint against Tsz-lu
+before Ki K'ang, an officer came to Confucius to inform him of the fact,
+and he added, "My lord is certainly having his mind poisoned by his
+kinsman Liau, but through my influence perhaps we may yet manage to see
+him exposed in the marketplace or the Court."
+
+"If right principles are to have their course, it is so destined," said
+the Master; "if they are not to have their course, it is so destined.
+What can Liau do against Destiny?"
+
+"There are worthy men," said the Master, "fleeing from the world; some
+from their district; some from the sight of men's looks; some from the
+language they hear."
+
+"The men who have risen from their posts and withdrawn in this manner
+are seven in number."
+
+Tsz-lu, having lodged overnight in Shih-mun, was accosted by the
+gate-keeper in the morning. "Where from?" he asked. "From Confucius,"
+Tsz-lu responded. "That is the man," said he, "who knows things are not
+up to the mark, and is making some ado about them, is it not?"
+
+When the Master was in Wei, he was once pounding on the musical stone,
+when a man with a basket of straw crossed his threshold, and exclaimed,
+"Ah, there is a heart that feels! Aye, drub the stone!" After which he
+added, "How vulgar! how he hammers away on one note!--and no one knows
+him, and he gives up, and all is over!
+
+  Be it deep, our skirts we'll raise to the waist,
+  --Or shallow, then up to the knee,'"
+
+"What determination!" said the Master. "Yet it was not
+hard to do."
+
+Tsz-chang once said to him, "In the 'Book of the Annals'
+it is stated that while Kau-tsung was in the Mourning Shed he
+spent the three years without speaking. What is meant by
+that?"
+
+"Why must you name Kau-tsung?" said the Master. "It
+was so with all other ancient sovereigns: when one of them
+died, the heads of every department agreed between themselves
+that they should give ear for three years to the Prime Minister."
+
+"When their betters love the Rules, then the folk are easy
+tools," was a saying of the Master.
+
+Tsz-lu having asked what made a "superior man," he answered,
+"Self-culture, with a view to becoming seriously-minded."
+
+"Nothing more than that?" said he.
+
+"Self-culture with a view to the greater satisfaction of
+others," added the Master.
+
+"That, and yet no more?"
+
+"Self-culture with a view to the greater satisfaction of all the
+clans and classes," he again added. "Self-culture for the sake
+of all--a result that, that would almost put Yau and Shun into
+the shade!"
+
+To Yuen Jang, [31] who was sitting waiting for him in a squatting
+(disrespectful) posture, the Master delivered himself as follows:
+"The man who in his youth could show no humility or subordination,
+who in his prime misses his opportunity, and who when old age
+comes upon him will not die--that man is a miscreant." And he
+tapped him on the shin with his staff.
+
+Some one asked about his attendant--a youth from the village
+of Kiueh--whether he was one who improved. He replied, "I note
+that he seats himself in the places reserved for his betters,
+and that when he is walking he keeps abreast with his seniors.
+He is not one of those who care for improvement: he wants to
+be a man all at once."
+
+
+[Footnote 30: Confucius had now retired from office, and this incident
+occurred only two years before his death.]
+
+[Footnote 31: It is a habit with the Chinese, when a number are out
+walking together, for the eldest to go first, the others pairing off
+according to their age. It is a custom much older than the time of
+Confucius.]
+
+
+
+BOOK XV
+
+Practical Wisdom--Reciprocity the Rule of Life
+
+
+Duke Ling of Wei was consulting Confucius about army arrangements. His
+answer was, "Had you asked me about such things as temple requisites, I
+have learnt that business, but I have not yet studied military matters."
+And he followed up this reply by leaving on the following day.
+
+After this, during his residence in the State of Ch'in, his followers,
+owing to a stoppage of food supply, became so weak and ill that not one
+of them could stand. Tsz-lu, with indignation pictured on his
+countenance, exclaimed, "And is a gentleman to suffer starvation?"
+
+"A gentleman," replied the Master, "will endure it unmoved, but a common
+person breaks out into excesses under it."
+
+Addressing Tsz-kung, the Master said, "You regard me as one who studies
+and stores up in his mind a multiplicity of things--do you not?"--"I
+do," he replied; "is it not so?"--"Not at all. I have one idea--one cord
+on which to string all."
+
+To Tsz-lu he remarked, "They who know Virtue are rare."
+
+"If you would know one who without effort ruled well, was not Shun such
+a one? What did he indeed do? He bore himself with reverent dignity and
+undeviatingly 'faced the south,' and that was all."
+
+Tsz-chang was consulting him about making way in life. He answered, "Be
+true and honest in all you say, and seriously earnest in all you do, and
+then, even if your country be one inhabited by barbarians, South or
+North, you will make your way. If you do not show yourself thus in word
+and deed how should you succeed, even in your own district or
+neighborhood?--When you are afoot, let these two counsels be two
+companions preceding you, yourself viewing them from behind; when you
+drive, have them in view as on the yoke of your carriage. Then may you
+make your way."
+
+Tsz-chang wrote them on the two ends of his cincture.
+
+"Straight was the course of the Annalist Yu," said the Master--"aye,
+straight as an arrow flies; were the country well governed or ill
+governed, his was an arrow-like course.
+
+"A man of masterly mind, too, is Kue Pih-yuh! When the land is being
+rightly governed he will serve; when it is under bad government he is
+apt to recoil, and brood."
+
+"Not to speak to a man." said he, "to whom you ought to speak, is to
+lose your man; to speak to one to whom you ought not to speak is to lose
+your words. Those who are wise will not lose their man nor yet their
+words."
+
+Again, "The scholar whose heart is in his work, and who is
+philanthropic, seeks not to gain a livelihood by any means that will do
+harm to his philanthropy. There have been men who have destroyed their
+own lives in the endeavor to bring that virtue in them to perfection."
+
+Tsz-kung asked how to become philanthropic. The Master answered him
+thus: "A workman who wants to do his work well must first sharpen his
+tools. In whatever land you live, serve under some wise and good man
+among those in high office, and make friends with the more humane of its
+men of education."
+
+Yen Yuen consulted him on the management of a country. He answered:--
+
+"Go by the Hia Calendar. Have the State carriages like those of the Yin
+princes. Wear the Chow cap. For your music let that of Shun be used for
+the posturers. Put away the songs of Ch'ing, and remove far from you men
+of artful speech: the Ch'ing songs are immodest, and artful talkers are
+dangerous."
+
+Other sayings of the Master:--
+
+"They who care not for the morrow will the sooner have their sorrow.
+
+"Ah, 'tis hopeless! I have not yet met with the man who loves Virtue as
+he loves Beauty.
+
+"Was not Tsang Wan like one who surreptitiously came by the post he
+held? He knew the worth of Hwui of Liu-hia, and could not stand in his
+presence.
+
+"Be generous yourself, and exact little from others; then you banish
+complaints.
+
+"With one who does not come to me inquiring 'What of this?' and 'What of
+that?' I never can ask 'What of this?' and give him up.
+
+"If a number of students are all day together, and in their conversation
+never approach the subject of righteousness, but are fond merely of
+giving currency to smart little sayings, they are difficult indeed to
+manage.
+
+"When the 'superior man' regards righteousness as the thing material,
+gives operation to it according to the Rules of Propriety, lets it issue
+in humility, and become complete in sincerity--there indeed is your
+superior man!
+
+"The trouble of the superior man will be his own want of ability: it
+will be no trouble to him that others do not know him.
+
+"Such a man thinks it hard to end his days and leave a name to be no
+longer named.
+
+"The superior man is exacting of himself; the common man is exacting of
+others.
+
+"A superior man has self-respect, and does not strive; is sociable, yet
+no party man.
+
+"He does not promote a man because of his words, or pass over the words
+because of the man."
+
+Tsz-kung put to him the question, "Is there one word upon which the
+whole life may proceed?"
+
+The Master replied, "Is not Reciprocity such a word?--what you do not
+yourself desire, do not put before others."
+
+"So far as I have to do with others, whom do I over-censure? whom do I
+over-praise? If there be something in them that looks very praiseworthy,
+that something I put to the test. I would have the men of the present
+day to walk in the straight path whereby those of the Three Dynasties
+have walked.
+
+"I have arrived as it were at the annalist's blank page.--Once he who
+had a horse would lend it to another to mount; now, alas! it is not so.
+
+"Artful speech is the confusion of Virtue. Impatience over little things
+introduces confusion into great schemes.
+
+"What is disliked by the masses needs inquiring into; so also does that
+which they have a preference for.
+
+"A man may give breadth to his principles: it is not principles (in
+themselves) that give breadth to the man.
+
+"Not to retract after committing an error may itself be called error.
+
+"If I have passed the whole day without food and the whole night without
+sleep, occupied with my thoughts, it profits me nothing: I were better
+engaged in learning.
+
+"The superior man deliberates upon how he may walk in truth, not upon
+what he may eat. The farmer may plough, and be on the way to want: the
+student learns, and is on his way to emolument. To live a right life is
+the concern of men of nobler minds: poverty gives them none.
+
+"Whatsoever the intellect may attain to, unless the humanity within is
+powerful enough to keep guard over it, is assuredly lost, even though it
+be gained.
+
+"If there be intellectual attainments, and the humanity within is
+powerful enough to keep guard over them, yet, unless (in a ruler) there
+be dignity in his rule, the people will fail to show him respect.
+
+"Again, given the intellectual attainments, and humanity sufficient to
+keep watch over them, and also dignity in ruling, yet if his movements
+be not in accordance with the Rules of Propriety, he is not yet fully
+qualified.
+
+"The superior man may not be conversant with petty details, and yet may
+have important matters put into his hands. The inferior man may not be
+charged with important matters, yet may be conversant with the petty
+details.
+
+"Good-fellowship is more to men than fire and water. I have seen men
+stepping into fire and into water, and meeting with death thereby; I
+have not yet seen a man die from planting his steps in the path of
+good-fellowship.
+
+"Rely upon good nature. 'Twill not allow precedence even to a teacher.
+
+"The superior man is inflexibly upright, and takes not things upon
+trust.
+
+"In serving your prince, make your service the serious concern, and let
+salary be a secondary matter.
+
+"Where instruction is to be given, there must be no distinction of
+persons.
+
+"Where men's methods are not identical, there can be no planning by one
+on behalf of another.
+
+"In speaking, perspicuity is all that is needed."
+
+When the blind music-master Mien paid him a visit, on his approaching
+the steps the Master called out "Steps," and on his coming to the mat,
+said "Mat." When all in the room were seated, the Master told him
+"So-and-so is here, so-and-so is here."
+
+When the music-master had left, Tsz-chang said to him, "Is that the way
+to speak to the music-master?" "Well," he replied, "it is certainly the
+way to assist him."
+
+
+
+BOOK XVI
+
+Against Intestine Strife--Good and Bad Friendships
+
+
+The Chief of the Ki family was about to make an onslaught upon the
+Chuen-yu domain.
+
+Yen Yu and Tsz-lu in an interview with Confucius told him, "The Ki is
+about to have an affair with Chuen-yu."
+
+"Yen," said Confucius, "does not the fault lie with you? The Chief of
+Chuen-yu in times past was appointed lord of the East Mung (mountain);
+besides, he dwells within the confines of your own State, and is an
+official of the State-worship; how can you think of making an onslaught
+upon him?"
+
+"It is the wish of our Chief," said Yen Yu, "not the wish of either of
+us ministers."
+
+Confucius said, "Yen, there is a sentence of Chau Jin which runs thus:
+'Having made manifest their powers and taken their place in the official
+list, when they find themselves incompetent they resign; if they cannot
+be firm when danger threatens the government, nor lend support when it
+is reeling, of what use then shall they be as Assistants?'--Besides, you
+are wrong in what you said. When a rhinoceros or tiger breaks out of its
+cage--when a jewel or tortoise-shell ornament is damaged in its
+casket--whose fault is it?"
+
+"But," said Yen Yu, "so far as Chuen-yu is concerned, it is now
+fortified, and it is close to Pi; and if he does not now take it, in
+another generation it will certainly be a trouble to his descendants."
+
+"Yen!" exclaimed Confucius, "it is a painful thing to a superior man to
+have to desist from saying, 'My wish is so-and-so,' and to be obliged to
+make apologies. For my part, I have learnt this--that rulers of States
+and heads of Houses are not greatly concerned about their small
+following, but about the want of equilibrium in it--that they do not
+concern themselves about their becoming poor, but about the best means
+of living quietly and contentedly; for where equilibrium is preserved
+there will be no poverty, where there is harmony their following will
+not be small, and where there is quiet contentment there will be no
+decline nor fall. Now if that be the case, it follows that if men in
+outlying districts are not submissive, then a reform in education and
+morals will bring them to; and when they have been so won, then will you
+render them quiet and contented. At the present time you two are
+Assistants of your Chief; the people in the outlying districts are not
+submissive, and cannot be brought round. Your dominion is divided,
+prostrate, dispersed, cleft in pieces, and you as its guardians are
+powerless. And plans are being made for taking up arms against those who
+dwell within your own State. I am apprehensive that the sorrow of the Ki
+family is not to lie in Chuen-yu, but in those within their own screen."
+
+"When the empire is well-ordered," said Confucius, "it is from the
+emperor that edicts regarding ceremonial, music, and expeditions to
+quell rebellion go forth. When it is being ill governed, such edicts
+emanate from the feudal lords; and when the latter is the case, it will
+be strange if in ten generations there is not a collapse. If they
+emanate merely from the high officials, it will be strange if the
+collapse do not come in five generations. When the State-edicts are in
+the hands of the subsidiary ministers, it will be strange if in three
+generations there is no collapse.
+
+"When the empire is well-ordered, government is not left in the hands of
+high officials.
+
+"When the empire is well-ordered, the common people will cease to
+discuss public matters."
+
+"For five generations," he said, "the revenue has departed from the
+ducal household. Four generations ago the government fell into the hands
+of the high officials. Hence, alas! the straitened means of the
+descendants of the three Hwan families."
+
+"There are," said he, "three kinds of friendships which are profitable,
+and three which are detrimental. To make friends with the upright, with
+the trustworthy, with the experienced, is to gain benefit; to make
+friends with the subtly perverse, with the artfully pliant, with the
+subtle in speech, is detrimental."
+
+Again, "There are three kinds of pleasure which are profitable, and
+three which are detrimental. To take pleasure in going regularly through
+the various branches of Ceremonial and Music, in speaking of others'
+goodness, in having many worthy wise friends, is profitable. To take
+pleasure in wild bold pleasures, in idling carelessly about, in the too
+jovial accompaniments of feasting, is detrimental."
+
+Again, "Three errors there be, into which they who wait upon their
+superior may fall:--(1) to speak before the opportunity comes to them to
+speak, which I call heedless haste; (2) refraining from speaking when
+the opportunity has come, which I call concealment; and (3) speaking,
+regardless of the mood he is in, which I call blindness."
+
+Again, "Three things a superior should guard against:--(1) against the
+lusts of the flesh in his earlier years while the vital powers are not
+fully developed and fixed; (2) against the spirit of combativeness when
+he has come to the age of robust manhood and when the vital powers are
+matured and strong, and (3) against ambitiousness when old age has come
+on and the vital powers have become weak and decayed."
+
+"Three things also such a man greatly reveres:--(1) the ordinances of
+Heaven, (2) great men, (3) words of sages. The inferior man knows not
+the ordinances of Heaven and therefore reveres them not, is unduly
+familiar in the presence of great men, and scoffs at the words of
+sages."
+
+"They whose knowledge comes by birth are of all men the first in
+understanding; they to whom it comes by study are next; men of poor
+intellectual capacity, who yet study, may be added as a yet inferior
+class; and lowest of all are they who are poor in intellect and never
+learn."
+
+"Nine things there are of which the superior man should be mindful:--to
+be clear in vision, quick in hearing, genial in expression, respectful
+in demeanor, true in word, serious in duty, inquiring in doubt, firmly
+self-controlled in anger, just and fair when the way to success opens
+out before him."
+
+"Some have spoken of 'looking upon goodness as upon something beyond
+their reach,' and of 'looking upon evil as like plunging one's hands
+into scalding liquid';--I have seen the men, I have heard the sayings.
+
+"Some, again, have talked of 'living in seclusion to work out their
+designs,' and of 'exercising themselves in righteous living in order to
+render their principles the more effective';--I have heard the sayings,
+I have not seen the men."
+
+"Duke King of Ts'i had his thousand teams of four, yet on the day of his
+death the people had nothing to say of his goodness. Peh-I and Shuh-Ts'i
+starved at the foot of Shau-yang, and the people make mention of them to
+this day.
+
+  'E'en if not wealth thine object be,
+  'Tis all the same, thou'rt changed to me.'
+
+"Is not this apropos in such cases?"
+
+Tsz-k'in asked of Pih-yu, "Have you heard anything else peculiar from
+your father?"
+
+"Not yet," said he. "Once, though, he was standing alone when I was
+hurrying past him over the vestibule, and he said, 'Are you studying the
+Odes?' 'Not yet,' I replied. 'If you do not learn the Odes,' said he,
+'you will not have the wherewithal for conversing,' I turned away and
+studied the Odes. Another day, when he was again standing alone and I
+was hurrying past across the vestibule, he said to me, 'Are you learning
+the Rules of Propriety?' 'Not yet,' I replied. 'If you have not studied
+the Rules, you have nothing to stand upon,' said he. I turned away and
+studied the Rules.--These two things I have heard from him."
+
+Tsz-k'in turned away, and in great glee exclaimed, "I asked one thing,
+and have got three. I have learnt something about the Odes, and about
+the Rules, and moreover I have learnt how the superior man will turn
+away his own son."
+
+The wife of the ruler of a State is called by her husband "My helpmeet."
+She speaks of herself as "Your little handmaiden." The people of that
+State call her "The prince's helpmeet," but addressing persons of
+another State they speak of her as "Our little princess." When persons
+of another State name her they say also "Your prince's helpmeet."
+
+
+
+BOOK XVII
+
+The Master Induced to Take Office--Nature and Habit
+
+
+Yang Ho was desirous of having an interview with Confucius, but on the
+latter's failing to go and see him, he sent a present of a pig to his
+house. Confucius went to return his acknowledgments for it at a time
+when he was not at home. They met, however, on the way.
+
+He said to Confucius, "Come, I want a word with you. Can that man be
+said to have good-will towards his fellow-men who hugs and hides his own
+precious gifts and allows his country to go on in blind error?"
+
+"He cannot," was the reply.
+
+"And can he be said to be wise who, with a liking for taking part in the
+public service, is constantly letting slip his opportunities?"
+
+"He cannot," was the reply again.
+
+"And the days and months are passing; and the years do not wait for us."
+
+"True," said Confucius; "I will take office."
+
+It was a remark of the Master that while "by nature we approximate
+towards each other, by experience we go far asunder."
+
+Again, "Only the supremely wise and the most deeply ignorant do not
+alter."
+
+The Master once, on his arrival at Wu-shing, heard the sound of stringed
+instruments and singing. His face beamed with pleasure, and he said
+laughingly, "To kill a cock--why use an ox-knife?"
+
+Tsz-yu, the governor, replied, "In former days, sir, I heard you say,
+'Let the superior man learn right principles, and he will be loving to
+other men; let the ordinary person learn right principles, and he will
+be easily managed.'"
+
+The Master (turning to his disciples) said, "Sirs, what he says is
+right: what I said just now was only in play."
+
+Having received an invitation from Kung-shan Fuh-jau, who was in revolt
+against the government and was holding to his district of Pi, the Master
+showed an inclination to go.
+
+Tsz-lu was averse to this, and said, "You can never go, that is certain;
+how should you feel you must go to that person?"
+
+"Well," said the Master, "he who has invited me must surely not have
+done so without a sufficient reason! And if it should happen that my
+services were enlisted, I might create for him another East Chow--don't
+you think so?"
+
+Tsz-chang asked Confucius about the virtue of philanthropy. His answer
+was, "It is the being able to put in practice five qualities, in any
+place under the sun."
+
+"May I ask, please, what these are?" said the disciple.
+
+"They are," he said, "dignity, indulgence, faithfulness, earnestness,
+kindness. If you show dignity you will not be mocked; if you are
+indulgent you will win the multitude; if faithful, men will place their
+trust in you; if earnest, you will do something meritorious; and if
+kind, you will be enabled to avail yourself amply of men's services."
+
+Pih Hih sent the Master an invitation, and he showed an inclination to
+go.
+
+Tsz-lu (seeing this) said to him, "In former days, sir, I have heard you
+say, 'A superior man will not enter the society of one who does not that
+which is good in matters concerning himself'; and this man is in revolt,
+with Chung-man in his possession; if you go to him, how will the case
+stand?"
+
+"Yes," said the Master, "those are indeed my words; but is it not said,
+'What is hard may be rubbed without being made thin,' and 'White may be
+stained without being made black'?--I am surely not a gourd! How am I to
+be strung up like that kind of thing--and live without means?"
+
+"Tsz-lu," said the Master, "you have heard of the six words with their
+six obfuscations?"
+
+"No," said he, "not so far."
+
+"Sit down, and I will tell you them. They are these six virtues, cared
+for without care for any study about them:--philanthropy, wisdom,
+faithfulness, straightforwardness, courage, firmness. And the six
+obfuscations resulting from not liking to learn about them are,
+respectively, these:--fatuity, mental dissipation, mischievousness,
+perversity, insubordination, impetuosity."
+
+"My children," said he once, "why does no one of you study the
+Odes?--They are adapted to rouse the mind, to assist observation, to
+make people sociable, to arouse virtuous indignation. They speak of
+duties near and far--the duty of ministering to a parent, the duty of
+serving one's prince; and it is from them that one becomes conversant
+with the names of many birds, and beasts, and plants, and trees."
+
+To his son Pih-yu he said, "Study you the Odes of Chow and the South,
+and those of Shau and the South. The man who studies not these is, I
+should say, somewhat in the position of one who stands facing a wall!"
+
+"'Etiquette demands it.' 'Etiquette demands it,' so people plead," said
+he; "but do not these hankerings after jewels and silks indeed demand
+it? Or it is, 'The study of Music requires it'--'Music requires it'; but
+do not these predilections for bells and drums require it?"
+
+Again, "They who assume an outward appearance of severity, being
+inwardly weak, may be likened to low common men; nay, are they not
+somewhat like thieves that break through walls and steal?"
+
+Again, "The plebeian kind of respect for piety is the very pest of
+virtue."
+
+Again, "Listening on the road, and repeating in the lane--this is
+abandonment of virtue."
+
+"Ah, the low-minded creatures!" he exclaimed. "How is it possible indeed
+to serve one's prince in their company? Before they have got what they
+wanted they are all anxiety to get it, and after they have got it they
+are all anxiety lest they should lose it; and while they are thus full
+of concern lest they should lose it, there is no length to which they
+will not go."
+
+Again, "In olden times people had three moral infirmities; which, it may
+be, are now unknown. Ambitiousness in those olden days showed itself in
+momentary outburst; the ambitiousness of to-day runs riot. Austerity in
+those days had its sharp angles; in these it is irritable and perverse.
+Feebleness of intellect then was at least straightforward; in our day it
+is never aught but deceitful."
+
+Again, "Rarely do we find mutual good feeling where there is fine speech
+and studied mien."
+
+Again, "To me it is abhorrent that purple color should be made to
+detract from that of vermilion. Also that the Odes of Ch'ing should be
+allowed to introduce discord in connection with the music of the Festal
+Songs and Hymns. Also that sharp-whetted tongues should be permitted to
+subvert governments."
+
+Once said he, "Would that I could dispense with speech!"
+
+"Sir," said Tsz-kung, "if you were never to speak, what should your
+pupils have to hand down from you?"
+
+"Does Heaven ever speak?" said the Master. "The four seasons come and
+go, and all creatures live and grow. Does Heaven indeed speak?"
+
+Once Ju Pi desired an interview with Confucius, from which the latter
+excused himself on the score of ill-health; but while the attendant was
+passing out through the doorway with the message he took his lute and
+sang, in such a way as to let him hear him.
+
+Tsai Wo questioned him respecting the three years' mourning, saying that
+one full twelve-month was a long time--that, if gentlemen were for three
+years to cease from observing rules of propriety, propriety must
+certainly suffer, and that if for three years they neglected music,
+music must certainly die out--and that seeing nature has taught us that
+when the old year's grain is finished the new has sprung up for
+us--seeing also that all the changes[32] in procuring fire by friction
+have been gone through in the four seasons--surely a twelve-month might
+suffice.
+
+The Master asked him, "Would it be a satisfaction to you--that returning
+to better food, that putting on of fine clothes?"
+
+"It would," said he.
+
+"Then if you can be satisfied in so doing, do so. But to a gentleman,
+who is in mourning for a parent, the choicest food will not be
+palatable, nor will the listening to music be pleasant, nor will
+comforts of home make him happy in mind. Hence he does not do as you
+suggest. But if you are now happy in your mind, then do so."
+
+Tsai Wo went out. And the Master went on to say, "It is want of human
+feeling in this man. After a child has lived three years it then breaks
+away from the tender nursing of its parents. And this three years'
+mourning is the customary mourning prevalent all over the empire. Can
+this man have enjoyed the three years of loving care from his parents?"
+
+"Ah, it is difficult," said he, "to know what to make of those who are
+all day long cramming themselves with food and are without anything to
+apply their minds to! Are there no dice and chess players? Better,
+perhaps, join in that pursuit than do nothing at all!"
+
+"Does a gentleman," asked Tsz-lu, "make much account of bravery?"
+
+"Righteousness he counts higher," said the Master. "A gentleman who is
+brave without being just may become turbulent; while a common person who
+is brave and not just may end in becoming a highwayman."
+
+Tsz-kung asked, "I suppose a gentleman will have his aversions as well
+as his likings?"
+
+"Yes," replied the Master, "he will dislike those who talk much about
+other people's ill-deeds. He will dislike those who, when occupying
+inferior places, utter defamatory words against their superiors. He will
+dislike those who, though they may be brave, have no regard for
+propriety. And he will dislike those hastily decisive and venturesome
+spirits who are nevertheless so hampered by limited intellect."
+
+"And you, too, Tsz-kung," he continued, "have your aversions, have you
+not?"
+
+"I dislike," said he, "those plagiarists who wish to pass for wise
+persons. I dislike those people who wish their lack of humility to be
+taken for bravery. I dislike also those divulgers of secrets who think
+to be accounted straightforward."
+
+"Of all others," said the Master, "women-servants and men-servants are
+the most difficult people to have the care of. Approach them in a
+familiar manner, and they take liberties; keep them at a distance, and
+they grumble."
+
+Again, "When a man meets with odium at forty, he will do so to the end."
+
+
+[Footnote 32: Different woods were adopted for this purpose at the
+various seasons.]
+
+
+
+BOOK XVIII
+
+Good Men in Seclusion--Duke of Chow to His Son
+
+
+"In the reign of the last king of the Yin dynasty," Confucius I said,
+"there were three men of philanthropic spirit:--the viscount of Wei, who
+withdrew from him; the viscount of Ki, who became his bondsman; and
+Pi-kan, who reproved him and suffered death."
+
+Hwui of Liu-hia, who filled the office of Chief Criminal Judge, was
+thrice dismissed. A person remarked to him, "Can you not yet bear to
+withdraw?" He replied, "If I act in a straightforward way in serving
+men, whither in these days should I go, where I should not be thrice
+dismissed? Were I to adopt crooked ways in their service, why need I
+leave the land where my parents dwell?"
+
+Duke King of Ts'i remarked respecting his attitude towards Confucius,
+"If he is to be treated like the Chief of the Ki family, I cannot do it.
+I should treat him as somewhere between the Ki and Mang Chiefs.--I am
+old," he added, "and not competent to avail myself of him."
+
+Confucius, hearing of this, went away.
+
+The Ts'i officials presented to the Court of Lu a number of female
+musicians. Ki Hwan accepted them, and for three days no Court was held.
+
+Confucius went away.
+
+Tsieh-yu, the madman [33] of Ts'u, was once passing Confucius, singing
+as he went along. He sang--
+
+  "Ha, the phoenix! Ha, the phoenix!
+  How is Virtue lying prone!
+  Vain to chide for what is o'er,
+  Plan to meet what's yet in store.
+  Let alone! Let alone!
+  Risky now to serve a throne."
+
+Confucius alighted, wishing to enter into conversation with him; but the
+man hurried along and left him, and he was therefore unable to get a
+word with him.
+
+Ch'ang-tsue and Kieh-nih [34] were working together on some ploughed
+land. Confucius was passing by them, and sent Tsz-lu to ask where the
+ford was.
+
+Ch'ang-tsue said, "Who is the person driving the carriage?"
+
+"Confucius," answered Tsz-lu.
+
+"He of Lu?" he asked.
+
+"The same," said Tsz-lu.
+
+"He knows then where the ford is," said he.
+
+Tsz-lu then put his question to Kieh-nih; and the latter asked, "Who are
+you?"
+
+Tsz-lu gave his name.
+
+"You are a follower of Confucius of Lu, are you not?"
+
+"You are right," he answered.
+
+"Ah, as these waters rise and overflow their bounds," said he, "'tis so
+with all throughout the empire; and who is he that can alter the state
+of things? And you are a follower of a learned man who withdraws from
+his chief; had you not better be a follower of such as have forsaken the
+world?" And he went on with his harrowing, without stopping.
+
+Tsz-lu went and informed his Master of all this. He was deeply touched,
+and said, "One cannot herd on equal terms with beasts and birds: if I am
+not to live among these human folk, then with whom else should I live?
+Only when the empire is well ordered shall I cease to take part in the
+work of reformation."
+
+Tsz-lu was following the Master, but had dropped behind on the way, when
+he encountered an old man with a weed-basket slung on a staff over his
+shoulder. Tsz-lu inquired of him, "Have you seen my Master, sir?" Said
+the old man, "Who is your master?--you who never employ your four limbs
+in laborious work; you who do not know one from another of the five
+sorts of grain!" And he stuck his staff in the ground, and began his
+weeding.
+
+Tsz-lu brought his hands together on his breast and stood still.
+
+The old man kept Tsz-lu and lodged him for the night, killed a fowl and
+prepared some millet, entertained him, and brought his two sons out to
+see him.
+
+On the morrow Tsz-lu went on his way, and told all this to the Master,
+who said, "He is a recluse," and sent Tsz-lu back to see him again. But
+by the time he got there he was gone.
+
+Tsz-lu remarked upon this, "It is not right he should evade official
+duties. If he cannot allow any neglect of the terms on which elders and
+juniors should live together, how is it that he neglects to conform to
+what is proper as between prince and public servant? He wishes for
+himself personally a pure life, yet creates disorder in that more
+important relationship. When a gentleman undertakes public work, he will
+carry out the duties proper to it; and he knows beforehand that right
+principles may not win their way."
+
+Among those who have retired from public life have been Peh-I and
+Shuh-Ts'i, Yu-chung, I-yih, Chu-chang, Hwui of Liuhia, and Shau-lien.
+
+"Of these," said the Master, "Peh-I and Shuh-Ts'i may be characterized,
+I should say, as men who never declined from their high resolve nor
+soiled themselves by aught of disgrace.
+
+"Of Hwui of Liu-hia and Shau-lien, if one may say that they did decline
+from high resolve, and that they did bring disgrace upon themselves, yet
+their words were consonant with established principles, and their action
+consonant with men's thoughts and wishes; and this is all that may be
+said of them.
+
+"Of Yu-chung and I-yih, if it be said that when they retired into
+privacy they let loose their tongues, yet in their aim at personal
+purity of life they succeeded, and their defection was also successful
+in its influence.
+
+"My own rule is different from any adopted by these: I will take no
+liberties, I will have no curtailing of my liberty."
+
+The chief music-master went off to Ts'i. Kan, the conductor of the music
+at the second repast, went over to Ts'u. Liau, conductor at the third
+repast, went over to Ts'ai. And Kiueh, who conducted at the fourth, went
+to Ts'in.
+
+Fang-shuh, the drummer, withdrew into the neighborhood of the Ho. Wu the
+tambourer went to the Han. And Yang the junior music-master, and Siang
+who played on the musical stone, went to the sea-coast.
+
+Anciently the Duke of Chow, addressing his son the Duke of Lu, said, "A
+good man in high place is not indifferent about the members of his own
+family, and does not give occasion to the chief ministers to complain
+that they are not employed; nor without great cause will he set aside
+old friendships; nor does he seek for full equipment for every kind of
+service in any single man."
+
+There were once eight officials during this Chow dynasty, who were four
+pairs of twins, all brothers--the eldest pair Tab and Kwoh, the next Tub
+and Hwuh, the third Ye and Hia, the youngest Sui and Kwa.
+
+
+[Footnote 33: He only pretended to be mad, in order to escape being
+employed in the public service.]
+
+[Footnote 34: Two worthies who had abandoned public life, owing to the
+state of the times.]
+
+
+
+BOOK XIX
+
+Teachings of Various Chief Disciples
+
+
+"The learned official," said Tsz-chang, "who when he sees danger ahead
+will risk his very life, who when he sees a chance of success is mindful
+of what is just and proper, who in his religious acts is mindful of the
+duty of reverence, and when in mourning thinks of his loss, is indeed a
+fit and proper person for his place."
+
+Again he said, "If a person hold to virtue but never advance in it, and
+if he have faith in right principles and do not build himself up in
+them, how can he be regarded either as having such, or as being without
+them?"
+
+Tsz-hia's disciples asked Tsz-chang his views about intercourse with
+others. "What says your Master?" he rejoined. "He says," they replied,
+"'Associate with those who are qualified, and repel from you such as are
+not,'" Tsz-chang then said, "That is different from what I have learnt.
+A superior man esteems the worthy and wise, and bears with all. He makes
+much of the good and capable, and pities the incapable. Am I eminently
+worthy and wise?--who is there then among men whom I will not bear with?
+Am I not worthy and wise?--others will be minded to repel me: I have
+nothing to do with repelling them."
+
+Sayings of Tsz-hia:--
+
+"Even in inferior pursuits there must be something worthy of
+contemplation, but if carried to an extreme there is danger of
+fanaticism; hence the superior man does not engage in them.
+
+"The student who daily recognizes how much he yet lacks, and as the
+months pass forgets not what he has succeeded in learning, may
+undoubtedly be called a lover of learning.
+
+"Wide research and steadfast purpose, eager questioning and close
+reflection--all this tends to humanize a man.
+
+"As workmen spend their time in their workshops for the perfecting of
+their work, so superior men apply their minds to study in order to make
+themselves thoroughly conversant with their subjects.
+
+"When an inferior man does a wrong thing, he is sure to gloss it over.
+
+"The superior man is seen in three different aspects:--look at him from
+a distance, he is imposing in appearance; approach him, he is gentle and
+warm-hearted; hear him speak, he is acute and strict.
+
+"Let such a man have the people's confidence, and he will get much work
+out of them; so long, however, as he does not possess their confidence
+they will regard him as grinding them down.
+
+"When confidence is reposed in him, he may then with impunity administer
+reproof; so long as it is not, he will be regarded as a detractor.
+
+"Where there is no over-stepping of barriers in the practice of the
+higher virtues, there may be freedom to pass in and out in the practice
+of the lower ones."
+
+Tsz-yu had said, "The pupils in the school of Tsz-hia are good enough at
+such things as sprinkling and scrubbing floors, answering calls and
+replying to questions from superiors, and advancing and retiring to and
+from such; but these things are only offshoots--as to the root of things
+they are nowhere. What is the use of all that?"
+
+When this came to the ears of Tsz-hia, he said, "Ah! there he is
+mistaken. What does a master, in his methods of teaching, consider first
+in his precepts? And what does he account next, as that about which he
+may be indifferent? It is like as in the study of plants--classification
+by _differentiae_. How may a master play fast and loose in his methods
+of instruction? Would they not indeed be sages, who could take in at
+once the first principles and the final developments of things?"
+
+
+Further observations of Tsz-hia:--
+
+"In the public service devote what energy and time remain to study.
+After study devote what energy and time remain to the public service.
+
+"As to the duties of mourning, let them cease when the grief is past.
+
+"My friend Tsz-chang, although he has the ability to tackle hard things,
+has not yet the virtue of philanthropy."
+
+The learned Tsang observed, "How loftily Tsz-chang bears himself!
+Difficult indeed along with him to practise philanthropy!"
+
+Again he said, "I have heard this said by the Master, that 'though men
+may not exert themselves to the utmost in other duties, yet surely in
+the duty of mourning for their parents they will do so!'"
+
+Again, "This also I have heard said by the Master: 'The filial piety of
+Mang Chwang in other respects might be equalled, but as manifested in
+his making no changes among his father's ministers, nor in his father's
+mode of government--that aspect of it could not easily be equalled.'"
+
+Yang Fu, having been made senior Criminal Judge by the Chief of the Mang
+clan, consulted with the learned Tsang. The latter advised him as
+follows: "For a long time the Chiefs have failed in their government,
+and the people have become unsettled. When you arrive at the facts of
+their cases, do not rejoice at your success in that, but rather be sorry
+for them, and have pity upon them."
+
+Tsz-kung once observed, "We speak of 'the iniquity of Chau'--but 'twas
+not so great as this. And so it is that the superior man is averse from
+settling in this sink, into which everything runs that is foul in the
+empire."
+
+Again he said, "Faults in a superior man are like eclipses of the sun or
+moon: when he is guilty of a trespass men all see it; and when he is
+himself again, all look up to him."
+
+Kung-sun Ch'an of Wei inquired of Tsz-kung how Confucius acquired his
+learning.
+
+Tsz-kung replied, "The teachings of Wan and Wu have not yet fallen to
+the ground. They exist in men. Worthy and wise men have the more
+important of these stored up in their minds; and others, who are not
+such, store up the less important of them; and as no one is thus without
+the teachings of Wan and Wu, how should our Master not have learned? And
+moreover what permanent preceptor could he have?"
+
+Shuh-sun Wu-shuh, addressing the high officials at the Court, remarked
+that Tsz-kung was a greater worthy than Confucius.
+
+Tsz-fuh King-pih went and informed Tsz-kung of this remark.
+
+Tsz-kung said, "Take by way of comparison the walls outside our houses.
+My wall is shoulder-high, and you may look over it and see what the
+house and its contents are worth. My Master's wall is tens of feet high,
+and unless you should effect an entrance by the door, you would fail to
+behold the beauty of the ancestral hall and the rich array of all its
+officers. And they who effect an entrance by the door, methinks, are
+few! Was it not, however, just like him--that remark of the Chief?"
+
+Shuh-sun Wu-shuh had been casting a slur on the character of Confucius.
+
+"No use doing that," said Tsz-kung; "he is irreproachable. The wisdom
+and worth of other men are little hills and mounds of earth:
+traversible. He is the sun, or the moon, impossible to reach and pass.
+And what harm, I ask, can a man do to the sun or the moon, by wishing to
+intercept himself from either? It all shows that he knows not how to
+gauge capacity."
+
+Tsz-k'in, addressing Tsz-kung, said, "You depreciate yourself. Confucius
+is surely not a greater worthy than yourself."
+
+Tsz-kung replied, "In the use of words one ought never to be
+incautious; because a gentleman for one single utterance of his is apt
+to be considered a wise man, and for a single utterance may be accounted
+unwise. No more might one think of attaining to the Master's perfections
+than think of going upstairs to Heaven! Were it ever his fortune to be
+at the head of the government of a country, then that which is spoken of
+as 'establishing the country' would be establishment indeed; he would be
+its guide and it would follow him, he would tranquillize it and it would
+render its willing homage: he would give forward impulses to it to which
+it would harmoniously respond. In his life he would be its glory, at his
+death there would be great lamentation. How indeed could such as he be
+equalled?"
+
+
+
+BOOK XX
+
+Extracts from the Book of History
+
+
+The Emperor Yau said to Shun, "Ah, upon you, upon your person, lies the
+Heaven-appointed order of succession! Faithfully hold to it, without any
+deflection; for if within the four seas necessity and want befall the
+people, your own revenue will forever come to an end."
+
+Shun also used the same language in handing down the appointment to Yu.
+
+The Emperor T'ang in his prayer, said, "I, the child Li, presume to
+avail me of an ox of dusky hue, and presume to manifestly announce to
+Thee, O God, the most high and Sovereign Potentate, that to the
+transgressor I dare not grant forgiveness, nor yet keep in abeyance Thy
+ministers. Judgment rests in Thine heart, O God. Should we ourself
+transgress, may the guilt not be visited everywhere upon all. Should the
+people all transgress, be the guilt upon ourself!"
+
+Chow possessed great gifts, by which the able and good were richly
+endowed.
+
+"Although," said King Wu, "he is surrounded by his near relatives, they
+are not to be compared with men of humane spirit. The people are
+suffering wrongs, and the remedy rests with me--the one man."
+
+After Wu had given diligent attention to the various weights and
+measures, examined the laws and regulations, and restored the degraded
+officials, good government everywhere ensued.
+
+He caused ruined States to flourish again, reinstated intercepted heirs,
+and promoted to office men who had gone into retirement; and the hearts
+of the people throughout the empire drew towards him.
+
+Among matters of prime consideration with him were these--food for the
+people, the duty of mourning, and sacrificial offerings to the departed.
+
+He was liberal and large-hearted, and so won all hearts; true, and so
+was trusted by the people; energetic, and thus became a man of great
+achievements; just in his rule, and all were well content.
+
+Tsz-chang in a conversation with Confucius asked, "What say you is
+essential for the proper conduct of government?"
+
+The Master replied, "Let the ruler hold in high estimation the five
+excellences, and eschew the four evils; then may he conduct his
+government properly."
+
+"And what call you the five excellences?" he was asked.
+
+"They are," he said, "Bounty without extravagance; burdening without
+exciting discontent; desire without covetousness; dignity without
+haughtiness; show of majesty without fierceness."
+
+"What mean you," asked Tsz-chang, "by bounty without extravagance?"
+
+"Is it not this," he replied--"to make that which is of benefit to the
+people still more beneficial? When he selects for them such labors as it
+is possible for them to do, and exacts them, who will then complain? So
+when his desire is the virtue of humaneness, and he attains it, how
+shall he then be covetous? And if--whether he have to do with few or
+with many, with small or with great--he do not venture ever to be
+careless, is not this also to have dignity without haughtiness? And
+if--when properly vested in robe and cap, and showing dignity in his
+every look--his appearance be so imposing that the people look up to and
+stand in awe of him, is not this moreover to show majesty without
+fierceness?"
+
+"What, then, do you call the four evils?" said Tsz-chang.
+
+The answer here was, "Omitting to instruct the people and then
+inflicting capital punishment on them--which means cruel tyranny.
+Omitting to give them warning and yet looking for perfection in
+them--which means oppression. Being slow and late in issuing
+requisitions, and exacting strict punctuality in the returns--which
+means robbery. And likewise, in intercourse with men, to expend and to
+receive in a stingy manner--which is to act the part of a mere
+commissioner."
+
+"None can be a superior man," said the Master, "who does not recognize
+the decrees of Heaven.
+
+"None can have stability in him without a knowledge of the proprieties.
+
+"None can know a man without knowing his utterances."
+
+
+
+
+
+THE SAYINGS OF MENICUS
+
+[Translated into English by James Legge_]
+
+
+
+INTRODUCTION
+
+
+A hundred years after the time of Confucius the Chinese nation seemed to
+have fallen back into their original condition of lawlessness and
+oppression. The King's power and authority was laughed to scorn, the
+people were pillaged by the feudal nobility, and famine reigned in many
+districts. The foundations of truth and social order seemed to be
+overthrown. There were teachers of immorality abroad, who published the
+old Epicurean doctrine, "Let us eat and drink, for to-morrow we die."
+This teaching was accompanied by a spirit of cold-blooded egotism which
+extinguished every spark of Confucian altruism. Even the pretended
+disciples of Confucius confused the precepts of the Master, and by
+stripping them of their narrow significance rendered them nugatory. It
+was at this point that Mang-tsze, "Mang the philosopher," arose. He was
+sturdy in bodily frame, vigorous in mind, profound in political sagacity
+and utterly fearless in denouncing the errors of his countrymen. He had
+been brought up among the disciples of Confucius, in whose province he
+was born B.C. 372, but he was much more active and aggressive, less a
+Mystic than a fanatic, in comparison! with his Master. He resolved on
+active measures in stemming the tendency of his day. He did indeed
+surround himself with a school of disciples, but instead of making a
+series of desultory travels, teaching in remote places and along the
+high-road, he went to the heart of the evil. He presented himself like a
+second John the Baptist at the courts of kings and princes, and there
+boldly denounced vice and misrule. It was not difficult for a Chinese
+scholar and teacher to find access to the highest of the land. The
+Chinese believed in the divine right of learning, just as they believed
+in the divine right of kings. Mang employed every weapon of persuasion
+in trying to combat heresy and oppression; alternately ridiculing and
+reproving: now appealing in a burst of moral enthusiasm, and now
+denouncing in terms of cutting sarcasm the abuses which after all he
+failed to check. The last prince whom he successfully confronted was the
+Marquis of Lu, who turned him carelessly away. He accepted this as the
+Divine sentence of his failure, "That I have not found in this marquis,
+a ruler who would hearken to me is an intimation of heaven." Henceforth
+he lived in retirement until his ninety-seventh year; but from his
+apparent failure sprang a practical success. His written teachings are
+amongst the most lively and epigrammatic works of Chinese literature,
+have done much to keep alive amongst his countrymen the spirit of
+Confucianism, and even Western readers may drink wisdom from this spring
+of Oriental lore. The following selections from his sayings well exhibit
+the spirit of his system of philosophy and morality.
+
+ E.W.
+
+
+
+
+THE SAYINGS OF MENCIUS
+
+
+
+BOOK I
+
+KING HWUY OF LEANG
+
+
+Part I
+
+Mencius went to see King Hwuy of Leang. [1] The king said, "Venerable
+Sir, since you have not counted it far to come here a distance of a
+thousand li, may I presume that you are likewise provided with counsels
+to profit my kingdom?" Mencius replied, "Why must your Majesty used that
+word 'profit'? What I am likewise provided with are counsels to
+benevolence and righteousness; and these are my only topics.
+
+"If your Majesty say, 'What is to be done to profit my kingdom?' the
+great officers will say, 'What is to be done to profit our families?'
+and the inferior officers and the common people will say, 'What is to be
+done to profit our persons?' Superiors and inferiors will try to take
+the profit the one from the other, and the kingdom will be endangered.
+In the kingdom of ten thousand chariots, the murderer of his ruler will
+be the chief of a family of a thousand chariots. In the State of a
+thousand chariots, the murderer of his ruler will be the chief of a
+family of a hundred chariots. To have a thousand in ten thousand, and a
+hundred in a thousand, cannot be regarded as not a large allowance; but
+if righteousness be put last and profit first, they will not be
+satisfied without snatching all.
+
+"There never was a man trained to benevolence who neglected his parents.
+There never was a man trained to righteousness who made his ruler an
+after consideration. Let your Majesty likewise make benevolence and
+righteousness your only themes--Why must you speak of profit?"
+
+When Mencius, another day, was seeing King Hwuy of Leang, the King went
+and stood with him by a pond, and, looking round on the wild geese and
+deer, large and small, said, "Do wise and good princes also take
+pleasure in these things?" Mencius replied, "Being wise and good, they
+then have pleasure in these things. If they are not wise and good,
+though they have these things, they do not find pleasure." It is said in
+the 'Book of Poetry':--
+
+  'When he planned the commencement of the Marvellous tower,
+  He planned it, and defined it,
+  And the people in crowds undertook the work,
+  And in no time completed it.
+  When he planned the commencement, he said, "Be not in a hurry."
+  But the people came as if they were his children.
+  The king was in the Marvellous park,
+  Where the does were lying down--
+  The does so sleek and fat;
+  With the white birds glistening.
+  The king was by the Marvellous pond;--
+  How full was it of fishes leaping about!'
+
+King Wan used the strength of the people to make his tower and pond, and
+the people rejoiced to do the work, calling the tower 'the Marvellous
+Tower,' and the pond 'the Marvellous Pond,' and being glad that he had
+his deer, his fishes and turtles. The ancients caused their people to
+have pleasure as well as themselves, and therefore they could enjoy it.
+
+"In the Declaration of T'ang it is said, 'O Sun, when wilt thou expire?
+We will die together with thee.' The people wished for Keeh's death,
+though they should die with him. Although he had his tower, his pond,
+birds and animals, how could he have pleasure alone?"
+
+King Hwuy of Leang said, "Small as my virtue is, in the government of my
+kingdom, I do indeed exert my mind to the utmost. If the year be bad
+inside the Ho, I remove as many of the people as I can to the east of
+it, and convey grain to the country inside. If the year be bad on the
+east of the river, I act on the same plan. On examining the governmental
+methods of the neighboring kingdoms, I do not find there is any ruler
+who exerts his mind as I do. And yet the people of the neighboring kings
+do not decrease, nor do my people increase--how is this?"
+
+Mencius replied, "Your Majesty loves war; allow me to take an
+illustration from war. The soldiers move forward at the sound of the
+drum; and when the edges of their weapons have been crossed, on one
+side, they throw away their buff coats, trail their weapons behind them,
+and run. Some run a hundred paces and then stop; some run fifty paces
+and stop. What would you think if these, because they had run but fifty
+paces, should laugh at those who ran a hundred paces?" The king said,
+"They cannot do so. They only did not run a hundred paces; but they also
+ran." Mencius said, "Since your Majesty knows this you have no ground to
+expect that your people will become more numerous than those of the
+neighboring kingdoms.
+
+"If the seasons of husbandry be not interfered with, the grain will be
+more than can be eaten. If close nets are not allowed to enter the pools
+and ponds, the fish and turtles will be more than can be consumed. If
+the axes and bills enter the hill-forests only at the proper times, the
+wood will be more than can be used. When the grain and fish and turtles
+are more than can be eaten, and there is more wood than can be used,
+this enables the people to nourish their living and do all offices for
+their dead, without any feeling against any. But this condition, in
+which the people nourish their living, and do all offices to their dead
+without having any feeling against any, is the first step in the Royal
+way.
+
+"Let mulberry trees be planted about the homesteads with their five
+acres, and persons of fifty years will be able to wear silk. In keeping
+fowls, pigs, dogs, and swine, let not their time of breeding be
+neglected, and persons of seventy years will be able to eat flesh. Let
+there not be taken away the time that is proper for the cultivation of
+the field allotment of a hundred acres, and the family of several mouths
+will not suffer from hunger. Let careful attention be paid to the
+teaching in the various schools, with repeated inculcation of the filial
+and fraternal duties, and gray-haired men will not be seen upon the
+roads, carrying burdens on their backs or on their heads. It has never
+been that the ruler of a State where these results were seen, persons of
+seventy wearing silk and eating flesh, and the black-haired people
+suffering neither from hunger nor cold, did not attain to the Royal
+dignity.
+
+"Your dogs and swine eat the food of men, and you do not know to store
+up of the abundance. There are people dying from famine on the roads,
+and you do not know to issue your stores for their relief. When men die,
+you say, 'It is not owing to me; it is owing to the year,' In what does
+this differ from stabbing a man and killing him, and then saying, 'It
+was not I; it was the weapon'? Let your Majesty cease to lay the blame
+on the year and instantly the people, all under the sky, will come to
+you."
+
+King Hwuy of Leang said, "I wish quietly to receive your instructions."
+Mencius replied, "Is there any difference between killing a man with a
+stick and with a sword?" "There is no difference," was the answer.
+
+Mencius continued, "Is there any difference between doing it with a
+sword and with governmental measures?" "There is not," was the answer
+again.
+
+Mencius then said, "In your stalls there are fat beasts; in your stables
+there are fat horses. But your people have the look of hunger, and in
+the fields there are those who have died of famine. This is leading on
+beasts to devour men. Beasts devour one another, and men hate them for
+doing so. When he who is called the parent of the people conducts his
+government so as to be chargeable with leading on beasts to devour men,
+where is that parental relation to the people? Chung-ne said, 'Was he
+not without posterity who first made wooden images to bury with the
+dead?' So he said, because that man made the semblances of men and used
+them for that purpose; what shall be thought of him who causes his
+people to die of hunger?"
+
+King Hwuy of Leang said, "There was not in the kingdom a stronger State
+than Ts'in, as you, venerable Sir, know. But since it descended to me,
+on the east we were defeated by Ts'e, and then my eldest son perished;
+on the west we lost seven hundred li of territory to Ts'in; and on the
+south we have sustained disgrace at the hands of Ts'oo. I have brought
+shame on my departed predecessors, and wish on their account to wipe it
+away once for all. What course is to be pursued to accomplish this?"
+
+Mencius replied, "With a territory only a hundred li square it has been
+possible to obtain the Royal dignity. If your Majesty will indeed
+dispense a benevolent government to the people, being sparing in the use
+of punishments and fines, and making the taxes and levies of produce
+light, so causing that the fields shall be ploughed deep, and the
+weeding well attended to, and that the able-bodied, during their days of
+leisure, shall cultivate their filial piety, fraternal duty,
+faithfulness, and truth, serving thereby, at home, their fathers and
+elder brothers, and, abroad, their elders and superiors, you will then
+have a people who can be employed with sticks which they have prepared
+to oppose the strong buff-coats and sharp weapons of the troops of Ts'in
+and Ts'oo.
+
+"The rulers of those States rob their people of their time, so that they
+cannot plough and weed their fields in order to support their parents.
+Parents suffer from cold and hunger; elder and younger brothers, wives
+and children, are separated and scattered abroad. Those rulers drive
+their people into pitfalls or into the water; and your Majesty will go
+to punish them. In such a case, who will oppose your Majesty? In
+accordance with this is the saying, 'The benevolent has no enemy!' I beg
+your Majesty not to doubt what I said."
+
+Mencius had an interview with King Seang[2] of Leang. When he came out
+he said to some persons, "When I looked at him from a distance, he did
+not appear like a ruler; when I drew near to him, I saw nothing
+venerable about him. Abruptly he asked me, 'How can the kingdom, all
+under the sky, be settled?' I replied, 'It will be settled by being
+united under one sway,'
+
+"'Who can so unite it?' he asked.
+
+"I replied, 'He who has no pleasure in killing men can so unite it.'
+
+"'Who can give it to him?' he asked.
+
+"I replied, 'All under heaven will give it to him. Does your Majesty
+know the way of the growing grain? During the seventh and eighth months,
+when drought prevails, the plants become dry. Then the clouds collect
+densely in the heavens, and send down torrents of rain, so that the grain
+erects itself as if by a shoot. When it does so, who can keep it back?
+Now among those who are shepherds of men throughout the kingdom, there
+is not one who does not find pleasure in killing men. If there were one
+who did not find pleasure in killing men, all the people under the sky
+would be looking towards him with outstretched necks. Such being indeed
+the case, the people would go to him as water flows downwards with a
+rush, which no one can repress."
+
+King Seuen of Ts'e asked, saying, "May I be informed by you of the
+transactions of Hwan of Ts'e and Wan of Ts'in?"
+
+Mencius replied, "There were none of the disciples of Chung-ne who spoke
+about the affairs of Hwan and Wan, and therefore they have not been
+transmitted to these after-ages; your servant has not heard of them. If
+you will have me speak, let it be about the principles of attaining to
+the Royal sway."
+
+The king said, "Of what kind must his virtue be who can attain to the
+Royal sway?" Mencius said, "If he loves and protects the people, it is
+impossible to prevent him from attaining it."
+
+The king said, "Is such an one as poor I competent to love and protect
+the people?" "Yes," was the reply. "From what do you know that I am
+competent to that?" "I have heard," said Mencius, "from Hoo Heih the
+following incident:--'The king,' said he, 'was sitting aloft in the
+hall, when some people appeared leading a bull past below it. The king
+saw it, and asked where the bull was going, and being answered that they
+were going to consecrate a bell with its blood, he said, "Let it go, I
+cannot bear its frightened appearance--as if it were an innocent person
+going to the place of death." They asked in reply whether, if they did
+so, they should omit the consecration of the bell, but the king said,
+"How can that be omitted? Change it for a sheep."' I do not know whether
+this incident occurred."
+
+"It did," said the king, and Mencius replied, "The heart seen in this is
+sufficient to carry you to the Royal sway. The people all supposed that
+your Majesty grudged the animal, but your servant knows surely that it
+was your Majesty's not being able to bear the sight of the creature's
+distress which made you do as you did."
+
+The king said, "You are right; and yet there really was an appearance of
+what the people imagined. But though Ts'e be narrow and small, how
+should I grudge a bull? Indeed it was because I could not bear its
+frightened appearance, as if it were an innocent person going to the
+place of death, that therefore I changed it for a sheep."
+
+Mencius said, "Let not your Majesty deem it strange that the people
+should think you grudged the animal. When you changed a large one for a
+small, how should they know the true reason? If you felt pained by its
+being led without any guilt to the place of death, what was there to
+choose between a bull and a sheep?" The king laughed and said, "What
+really was my mind in the matter? I did not grudge the value of the
+bull, and yet I changed it for a sheep! There was reason in the people's
+saying that I grudged the creature."
+
+Mencius said, "There is no harm in their saying so. It was an artifice
+of benevolence. You saw the bull, and had not seen the sheep. So is the
+superior man affected towards animals, that, having seen them alive, he
+cannot bear to see them die, and, having heard their dying cries, he
+cannot bear to eat their flesh. On this account he keeps away from his
+stalls and kitchen."
+
+The king was pleased and said, "The Ode says,
+
+  'What other men have in their minds,
+  I can measure by reflection,'
+
+This might be spoken of you, my Master. I indeed did the thing, but when
+I turned my thoughts inward and sought for it, I could not discover my
+own mind. When you, Master, spoke those words, the movements of
+compassion began to work in my mind. But how is it that this heart has
+in it what is equal to the attainment of the Royal sway?"
+
+Mencius said, "Suppose a man were to make this statement to your
+Majesty, 'My strength is sufficient to lift three thousand catties, but
+is not sufficient to lift one feather; my eyesight is sharp enough to
+examine the point of an autumn hair, but I do not see a wagon-load of
+fagots,' would your Majesty allow what he said?" "No," was the king's
+remark, and Mencius proceeded, "Now here is kindness sufficient to reach
+to animals, and yet no benefits are extended from it to the people--how
+is this? is an exception to be made here? The truth is, the feather's
+not being lifted is because the strength was not used; the wagon-load of
+firewood's not being seen is because the eyesight was not used; and the
+people's not being loved and protected is because the kindness is not
+used. Therefore your Majesty's not attaining to the Royal sway is
+because you do not do it, and not because you are not able to do it."
+
+The king asked, "How may the difference between him who does not do a
+thing and him who is not able to do it be graphically set forth?"
+Mencius replied, "In such a thing as taking the T'ae mountain under your
+arm, and leaping with it over the North Sea, if you say to people, 'I am
+not able to do it,' that is a real case of not being able. In such a
+matter as breaking off a branch from a tree at the order of a superior,
+if you say to people, 'I am not able to do it,' it is not a case of not
+being able to do it. And so your Majesty's not attaining to the Royal
+sway is not such a case as that of taking the T'ae mountain under your
+arm and leaping over the North Sea with it; but it is a case like that
+of breaking off a branch from a tree.
+
+"Treat with reverence due to age the elders in your own family, so that
+those in the families of others shall be similarly treated; treat with
+the kindness due to youth the young in your own family, so that those in
+the families of others shall be similarly treated--do this and the
+kingdom may be made to go round in your palm. It is said in the 'Book of
+Poetry,'
+
+  'His example acted on his wife,
+  Extended to his brethren,
+  And was felt by all the clans and States;'
+
+Telling us how King Wan simply took this kindly heart, and exercised it
+towards those parties. Therefore the carrying out of the feeling of
+kindness by a ruler will suffice for the love and protection of all
+within the four seas; and if he do not carry it out, he will not be able
+to protect his wife and children. The way in which the ancients came
+greatly to surpass other men was no other than this, that they carried
+out well what they did, so as to affect others. Now your kindness is
+sufficient to reach to animals, and yet no benefits are extended from it
+to the people. How is this? Is an exception to be made here?
+
+"By weighing we know what things are light, and what heavy. By measuring
+we know what things are long, and what short. All things are so dealt
+with, and the mind requires specially to be so. I beg your Majesty to
+measure it.--Your Majesty collects your equipments of war, endangers
+your soldiers and officers and excites the resentment of the various
+princes--do these things cause you pleasure in your mind?"
+
+The king said, "No. How should I derive pleasure from these things? My
+object in them is to seek for what I greatly desire."
+
+Mencius said, "May I hear from you what it is that your Majesty greatly
+desires?" The king laughed, and did not speak. Mencius resumed, "Are you
+led to desire it because you have not enough of rich and sweet food for
+your mouth? or because you have not enough of light and warm clothing
+for your body? or because you have not enough of beautifully colored
+objects to satisfy your eyes? or because there are not voices and sounds
+enough to fill your ears? or because you have not enough of attendants
+and favorites to stand before you and receive your orders? Your
+Majesty's various officers are sufficient to supply you with all these
+things. How can your Majesty have such a desire on account of them?"
+"No," said the king, "my desire is not on account of them." Mencius
+observed, "Then what your Majesty greatly desires can be known. You
+desire to enlarge your territories, to have Ts'in and Ts'oo coming to
+your court, to rule the Middle States, and to attract to you the
+barbarous tribes that surround them. But to do what you do in order to
+seek for what you desire is like climbing a tree to seek for fish."
+
+"Is it so bad as that?" said the king. "I apprehend it is worse," was
+the reply. "If you climb a tree to seek for fish, although you do not
+get the fish, you have no subsequent calamity. But if you do what you do
+in order to seek for what you desire, doing it even with all your heart,
+you will assuredly afterwards meet with calamities." The king said, "May
+I hear what they will be?" Mencius replied, "If the people of Tsow were
+fighting with the people of Ts'oo, which of them does your Majesty think
+would conquer?" "The people of Ts'oo would conquer," was the answer, and
+Mencius pursued, "So then, a small State cannot contend with a great,
+few cannot contend with many, nor can the weak contend with the strong.
+The territory within the seas would embrace nine divisions, each of a
+thousand li square. All Ts'e together is one of them. If with one part
+you try to subdue the other eight, what is the difference between that
+and Tsow's contending with Ts'oo? With the desire which you have, you
+must turn back to the proper course for its attainment.
+
+"Now, if your Majesty will institute a government whose action shall all
+be benevolent, this will cause all the officers in the kingdom to wish
+to stand in your Majesty's court, the farmers all to wish to plough in
+your Majesty's fields, the merchants, both travelling and stationary,
+all to wish to store their goods in your Majesty's market-places,
+travellers and visitors all to wish to travel on your Majesty's roads,
+and all under heaven who feel aggrieved by their rulers to wish to come
+and complain to your Majesty. When they are so bent, who will be able to
+keep them back?"
+
+The king said, "I am stupid and cannot advance to this. But I wish you,
+my Master, to assist my intentions. Teach me clearly, and although I am
+deficient in intelligence and vigor, I should like to try at least to
+institute such a government."
+
+Mencius replied, "They are only men of education, who, without a certain
+livelihood, are able to maintain a fixed heart. As to the people, if
+they have not a certain livelihood, they will be found not to have a
+fixed heart. And if they have not a fixed heart, there is nothing which
+they will not do in the way of self-abandonment, of moral deflection, of
+depravity, and of wild license. When they have thus been involved in
+crime, to follow them up and punish them, is to entrap the people. How
+can such a thing as entrapping the people be done under the rule of a
+benevolent man?"
+
+"Therefore, an intelligent ruler will regulate the livelihood of the
+people, so as to make sure that, above, they shall have sufficient
+wherewith to serve their parents, and below, sufficient wherewith to
+support their wives and children; that in good years they shall always
+be abundantly satisfied, and that in bad years they shall not be in
+danger of perishing. After this he may urge them, and they will proceed
+to what is good, for in this case the people will follow after that with
+readiness.
+
+"But now the livelihood of the people is so regulated, that, above, they
+have not sufficient wherewith to serve their parents, and, below, they
+have not sufficient wherewith to support their wives and children; even
+in good years their lives are always embittered, and in bad years they
+are in danger of perishing. In such circumstances their only object is
+to escape from death, and they are afraid they will not succeed in doing
+so--what leisure have they to cultivate propriety and righteousness?
+
+"If your Majesty wishes to carry out a benevolent government, why not
+turn back to what is the essential step to its attainment?
+
+"Let mulberry trees be planted about the homesteads with their five
+acres, and persons of fifty years will be able to wear silk. In keeping
+fowls, pigs, dogs, and swine, let not their times of breeding be
+neglected, and persons of seventy years will be able to eat flesh. Let
+there not be taken away the time that is proper for the cultivation of
+the field-allotment of a hundred acres, and the family of eight mouths
+will not suffer from hunger. Let careful attention be paid to the
+teaching in the various schools, with repeated inculcation of the filial
+and fraternal duties, and gray-haired men will not be seen upon the
+roads, carrying burdens on their backs or on their heads. It has never
+been that the ruler of a State, where these results were seen, the old
+wearing silk and eating flesh, and the black-haired people suffering
+neither from hunger nor cold, did not attain to the Royal dignity."
+
+[NOTE: _Books II, III, and IV are omitted_]
+
+
+[Footnote 1: The title of this book in Chinese is--"King Hwuy of Leang;
+in chapters and sentences." Like the Books of the Confucian Analects,
+those of this work are headed by two or three words at or near the
+commencement of them. Each Book is divided into two parts. This
+arrangement was made by Chaou K'e, and to him are due also the divisions
+into chapters, and sentences, or paragraphs, containing, it may be, many
+sentences.]
+
+[Footnote 2: Seang was the son of King Hwuy. The first year of his reign
+is supposed to be B.C. 317. Seang's name was Hih. As a posthumous
+epithet, Seang has various meanings: "Land-enlarger and Virtuous";
+"Successful in Arms." The interview here recorded seems to have taken
+place immediately after Hih's accession, and Mencius, it is said, was so
+disappointed by it that he soon after left the country.]
+
+
+
+
+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.
+
+
+
+
+THE SHI-KING
+
+
+
+_PART I--LESSONS FROM THE STATES_
+
+
+BOOK I
+
+THE ODES OF CHOW AND THE SOUTH
+
+
+~Celebrating the Virtue of King Wan's Bride~
+
+
+  Hark! from the islet in the stream the voice
+  Of the fish-hawks that o'er their nests rejoice!
+  From them our thoughts to that young lady go,
+  Modest and virtuous, loth herself to show.
+  Where could be found to share our prince's state,
+  So fair, so virtuous, and so fit a mate?
+
+  See how the duckweed's stalks, or short or long,
+  Sway left and right, as moves the current strong!
+  So hard it was for him the maid to find!
+  By day, by night, our prince with constant mind
+  Sought for her long, but all his search was vain.
+  Awake, asleep, he ever felt the pain
+  Of longing thought, as when on restless bed,
+  Tossing about, one turns his fevered head.
+
+  Here long, there short, afloat the duckweed lies;
+  But caught at last, we seize the longed-for prize.
+  The maiden modest, virtuous, coy, is found;
+  Strike every lute, and joyous welcome sound.
+  Ours now, the duckweed from the stream we bear,
+  And cook to use with other viands rare.
+  He has the maiden, modest, virtuous, bright;
+  Let bells and drums proclaim our great delight
+
+
+
+~Celebrating the Industry of King Wan's Queen~
+
+  Sweet was the scene. The spreading dolichos
+  Extended far, down to the valley's depths,
+  With leaves luxuriant. The orioles
+  Fluttered around, and on the bushy trees
+  In throngs collected--whence their pleasant notes
+  Resounded far in richest melody.
+
+  The spreading dolichos extended far,
+  Covering the valley's sides, down to its depths,
+  With leaves luxuriant and dense. I cut
+  It down, then boiled, and from the fibres spun
+  Of cloth, both fine and coarse, large store,
+  To wear, unwearied of such simple dress.
+
+  Now back to my old home, my parents dear
+  To see, I go. The matron I have told,
+  Who will announcement make. Meanwhile my clothes,
+  My private clothes I wash, and rinse my robes.
+  Which of them need be rinsed? and which need not?
+  My parents dear to visit, back I go.
+
+
+
+~In Praise of a Bride~
+
+  Graceful and young the peach-tree stands;
+    How rich its flowers, all gleaming bright!
+  This bride to her new home repairs;
+    Chamber and house she'll order right.
+
+  Graceful and young the peach-tree stands;
+    Large crops of fruit it soon will show.
+  This bride to her new home repairs;
+    Chamber and house her sway shall know.
+
+  Graceful and young the peach-tree stands,
+    Its foliage clustering green and full.
+  This bride to her new home repairs;
+    Her household will attest her rule.
+
+
+
+~Celebrating T'ae-Sze's Freedom from Jealousy~
+
+  In the South are the trees whose branches are bent,
+  And droop in such fashion that o'er their extent
+    All the dolichos' creepers fast cling.
+  See our princely lady, from whom we have got
+  Rejoicing that's endless! May her happy lot
+    And her honors repose ever bring!
+
+  In the South are the trees whose branches are bent,
+  And droop in such fashion that o'er their extent
+    All the dolichos' creepers are spread.
+  See our princely lady, from whom we have got
+  Rejoicing that's endless! Of her happy lot
+    And her honors the greatness ne'er fade!
+
+  In the South are the trees whose branches are bent,
+  And droop in such fashion that o'er their extent
+    All the dolichos' creepers entwine.
+  See our princely lady, from whom we have got
+  Rejoicing that's endless! May her happy lot
+    And her honors complete ever shine!
+
+
+
+~The Fruitfulness of the Locust~
+
+  Ye locusts, winged tribes,
+    Gather in concord fine;
+  Well your descendants may
+    In numerous bright hosts shine!
+
+  Ye locusts, winged tribes,
+    Your wings in flight resound;
+  Well your descendants may
+    In endless lines be found!
+
+  Ye locusts, winged tribes,
+    Together cluster strong;
+  Well your descendants may
+    In swarms forever throng!
+
+
+
+~Lamenting the Absence of a Cherished Friend~
+
+  Though small my basket, all my toil
+    Filled it with mouse-ears but in part.
+  I set it on the path, and sighed
+    For the dear master of my heart.
+
+  My steeds, o'er-tasked, their progress stayed,
+    When midway up that rocky height.
+  Give me a cup from that gilt vase--
+    When shall this longing end in sight?
+
+  To mount that lofty ridge I drove,
+    Until my steeds all changed their hue.
+  A cup from that rhinoceros's horn
+    May help my longing to subdue.
+
+  Striving to reach that flat-topped hill,
+    My steeds, worn out, relaxed their strain;
+  My driver also sank oppressed:--
+    I'll never see my lord again!
+
+
+
+~Celebrating the Goodness of the Descendants of King Wan~
+
+  As the feet of the _lin_, which avoid each living thing,
+  So our prince's noble sons no harm to men will bring.
+                   They are the _lin!_
+
+  As the front of the _lin_, never forward thrust in wrath,
+  So our prince's noble grandsons of love tread the path.
+                   They are the _lin!_
+
+  As the horn of the _lin_, flesh-tipped, no wound to give,
+  So our prince's noble kindred kindly with all live.
+                   They are the _lin!_
+
+[NOTE.--The "lin" is the female of "K'e"--a fabulous animal--the
+symbol of all goodness and benevolence; having the body of a
+deer, the tail of an ox, the hoofs of a horse, one horn, the scales of a
+fish, etc. Its feet do not tread on any living thing--not even on live
+grass; it does not butt with its forehead; and the end of its horn is
+covered with flesh--to show that, while able for war, it wills to have
+peace. The "lin" was supposed to appear inaugurating a golden age,
+but the poet finds a better auspice of that in the character of Wan's
+family and kindred.]
+
+
+
+~The Virtuous Manners of the Young Women~
+
+  High and compressed, the Southern trees
+    No shelter from the sun afford.
+  The girls free ramble by the Han,
+    But will not hear enticing word.
+  Like the broad Han are they,
+    Through which one cannot dive;
+  And like the Keang's long stream,
+    Wherewith no raft can strive.
+
+  Many the fagots bound and piled;
+    The thorns I'd hew still more to make.
+  As brides, those girls their new homes seek;
+    Their colts to feed I'd undertake.
+  Like the broad Han are they,
+    Through which one cannot dive;
+  And like the Keang's long stream,
+    Wherewith no raft can strive.
+
+  Many the fagots bound and piled;
+    The Southern-wood I'd cut for more.
+  As brides, those girls their new homes seek;
+    Food for their colts I'd bring large store.
+  Like the broad Han are they,
+    Through which one cannot dive;
+  And like the Keang's long stream,
+    Wherewith no raft can strive.
+
+
+
+~Praise of a Rabbit-Catcher~
+
+  Careful he sets his rabbit-nets all round;
+ _Chang-chang_ his blows upon the pegs resound.
+  Stalwart the man and bold! his bearing all
+  Shows he might be his prince's shield and wall.
+
+  Careful he is his rabbit-nets to place
+  Where many paths of rabbits' feet bear trace.
+  Stalwart the man and bold! 'tis plain to see
+  He to his prince companion good would be.
+
+  Careful he is his rabbit-nets to spread,
+  Where in the forest's depth the trees give shade.
+  Stalwart the man and bold! fit his the part
+  Guide to his prince to be, and faithful heart.
+
+
+
+~The Song of the Plantain-Gatherers~
+
+  We gather and gather the plantains;
+    Come gather them anyhow.
+  Yes, gather and gather the plantains,
+    And here we have got them now.
+
+  We gather and gather the plantains;
+    Now off the ears we must tear.
+  Yes, gather and gather the plantains,
+    And now the seeds are laid bare.
+
+  We gather and gather the plantains,
+    The seeds in our skirts are placed.
+  Yes, gather and gather the plantains.
+    Ho! safe in the girdled waist!
+
+
+
+~The Affection of the Wives on the Joo~
+
+  Along the raised banks of the Joo,
+    To hew slim stem and branch I wrought,
+  My lord away, my husband true,
+    Like hunger-pang my troubled thought!
+
+  Along the raised banks of the Joo,
+    Branch and fresh shoot confessed my art.
+  I've seen my lord, my husband true,
+    And still he folds me in his heart.
+
+  As the toiled bream makes red its tail,
+    Toil you, Sir, for the Royal House;
+  Amidst its blazing fires, nor quail:--
+    Your parents see you pay your vows.
+
+
+
+
+BOOK II
+
+
+
+THE ODES OF SHAOU AND THE SOUTH
+
+
+
+~The Marriage of a Princess~
+
+    In the magpie's nest
+    Dwells the dove at rest.
+  This young bride goes to her future home;
+  To meet her a hundred chariots come.
+
+    Of the magpie's nest
+    Is the dove possessed.
+  This bride goes to her new home to live;
+  And escort a hundred chariots give.
+
+    The nest magpie wove
+    Now filled by the dove.
+  This bride now takes to her home her way;
+  And these numerous cars her state display.
+
+
+
+~The Industry and Reverence of a Prince's Wife~
+
+  Around the pools, the islets o'er,
+    Fast she plucks white Southern-wood,
+  To help the sacrificial store;
+    And for our prince does service good.
+
+  Where streams among the valleys shine,
+    Of Southern-woods she plucks the white;
+  And brings it to the sacred shrine,
+    To aid our prince in solemn rite.
+
+  In head-dress high, most reverent, she
+    The temple seeks at early dawn.
+  The service o'er, the head-dress see
+    To her own chamber slow withdrawn.
+
+
+
+~The Wife of Some Great Officer Bewails His Absence~
+
+  Shrill chirp the insects in the grass;
+    All about the hoppers spring.
+  While I my husband do not see,
+    Sorrow must my bosom wring.
+      O to meet him!
+      O to greet him!
+    Then my heart would rest and sing.
+
+  Ascending high that Southern hill,
+    Turtle ferns I strove to get.
+  While I my husband do not see,
+    Sorrow must my heart beset.
+      O to meet him!
+      O to greet him!
+    Then my heart would cease to fret.
+
+  Ascending high that Southern hill,
+    Spinous ferns I sought to find.
+  While I my husband do not see,
+    Rankles sorrow in my mind.
+      O to meet him!
+      O to greet him!
+    In my heart would peace be shrined.
+
+
+
+~The Diligence of the Young Wife of an Officer~
+
+  She gathers fast the large duckweed,
+    From valley stream that southward flows;
+  And for the pondweed to the pools
+    Left on the plains by floods she goes.
+
+  The plants, when closed her toil, she puts
+    In baskets round and baskets square.
+  Then home she hies to cook her spoil,
+    In pans and tripods ready there.
+
+  In sacred chamber this she sets,
+    Where the light falls down through the wall.
+  'Tis she, our lord's young reverent wife,
+    Who manages this service all.
+
+
+
+~The Love of the People for the Duke of Shaou~
+
+  O fell not that sweet pear-tree!
+    See how its branches spread.
+      Spoil not its shade,
+      For Shaou's chief laid
+    Beneath it his weary head.
+
+  O clip not that sweet pear-tree!
+    Each twig and leaflet spare.
+      'Tis sacred now,
+      Since the lord of Shaou,
+    When weary, rested him there.
+
+  O touch not that sweet pear-tree!
+    Bend not a twig of it now.
+      There long ago,
+      As the stories show,
+    Oft halted the chief of Shaou.
+
+
+
+~The Easy Dignity of the Officers at Some Court~
+
+  Arrayed in skins of lamb or sheep,
+    With five silk braidings all of white,
+  From court they go, to take their meal,
+    All self-possessed, with spirits light.
+
+  How on their skins of lamb or sheep
+    The five seams wrought with white silk show!
+  With easy steps, and self-possessed,
+    From court to take their meal, they go.
+
+  Upon their skins of lamb or sheep
+    Shines the white silk the seams to link.
+  With easy steps and self-possessed,
+    They go from court to eat and drink.
+
+
+
+~Anxiety of a Young Lady to Get Married~
+
+  Ripe, the plums fall from the bough;
+  Only seven-tenths left there now!
+  Ye whose hearts on me are set,
+  Now the time is fortunate!
+
+  Ripe, the plums fall from the bough;
+  Only three-tenths left there now!
+  Ye who wish my love to gain,
+  Will not now apply in vain!
+
+  No more plums upon the bough!
+  All are in my basket now!
+  Ye who me with ardor seek,
+  Need the word but freely speak!
+
+
+
+BOOK III
+
+
+
+THE ODES OF P'EI
+
+
+~An Officer Bewails the Neglect with which He is Treated~
+
+  It floats about, that boat of cypress wood,
+    Now here, now there, as by the current borne.
+  Nor rest nor sleep comes in my troubled mood;
+    I suffer as when painful wound has torn
+    The shrinking body. Thus I dwell forlorn,
+  And aimless muse, my thoughts of sorrow full.
+    I might with wine refresh my spirit worn;
+  I might go forth, and, sauntering try to cool
+  The fever of my heart; but grief holds sullen rule.
+
+  My mind resembles not a mirror plate,
+    Reflecting all the impressions it receives.
+  The good I love, the bad regard with hate;
+    I only cherish whom my heart believes.
+    Colleagues I have, but yet my spirit grieves,
+  That on their honor I cannot depend.
+    I speak, but my complaint no influence leaves
+  Upon their hearts; with mine no feelings blend;
+  With me in anger they, and fierce disdain contend.
+
+  My mind is fixed, and cannot, like a stone,
+    Be turned at will indifferently about;
+  And what I think, to that, and that alone,
+    I utterance give, alike within, without;
+    Nor can like mat be rolled and carried out.
+  With dignity in presence of them all,
+    My conduct marked, my goodness who shall scout?
+  My foes I boldly challenge, great and small,
+  If there be aught in me they can in question call.
+
+  How full of trouble is my anxious heart!
+    With hate the blatant herd of creatures mean
+  Ceaseless pursue. Of their attacks the smart
+    Keeps my mind in distress. Their venomed spleen
+    Aye vents itself; and with insulting mien
+  They vex my soul; and no one on my side
+    A word will speak. Silent, alone, unseen,
+  I think of my sad case; then opening wide
+  My eyes, as if from sleep, I beat my breast, sore-tried.
+
+  Thy disc, O sun, should ever be complete,
+    While thine, O changing moon, doth wax and wane.
+  But now our sun hath waned, weak and effete,
+    And moons are ever full. My heart with pain
+    Is firmly bound, and held in sorrow's chain,
+  As to the body cleaves an unwashed dress.
+    Silent I think of my sad case; in vain
+  I try to find relief from my distress.
+  Would I had wings to fly where ills no longer press!
+
+
+
+~A Wife Deplores the Absence of Her Husband~
+
+
+  Away the startled pheasant flies,
+    With lazy movement of his wings.
+  Borne was my heart's lord from my eyes;--
+    What pain the separation brings!
+
+  The pheasant, though no more in view,
+    His cry, below, above, forth sends.
+  Alas! my princely lord, 'tis you--
+    Your absence, that my bosom rends.
+
+  At sun and moon I sit and gaze,
+    In converse with my troubled heart.
+  Far, far from me my husband stays!
+    When will he come to heal its smart?
+
+  Ye princely men who with him mate,
+    Say, mark ye not his virtuous way.
+  His rule is--covet nought, none hate;--
+    How can his steps from goodness stray?
+
+
+
+~The Plaint of a Rejected Wife~
+
+  The east wind gently blows,
+    With cloudy skies and rain.
+  'Twixt man and wife should ne'er be strife,
+    But harmony obtain.
+  Radish and mustard plants
+    Are used, though some be poor;
+  While my good name is free from blame,
+    Don't thrust me from your door.
+
+  I go along the road,
+    Slow, with reluctant heart.
+  Your escort lame to door but came,
+    There glad from me to part.
+  Sow-thistle, bitter called,
+    As shepherd's purse is sweet;
+  With your new mate you feast elate,
+    As joyous brothers meet.
+
+  Part clear, the stream of King
+    Is foul beside the Wei.
+  You feast elate with your new mate,
+    And take no heed of me.
+  Loose mate, avoid my dam,
+    Nor dare my basket move!
+  Person slighted, life all blighted,
+    What can the future prove?
+
+  The water deep, in boat,
+    Or raft-sustained, I'd go;
+  And where the stream did narrow seem,
+    I dived or breasted through.
+  I labored to increase
+    Our means, or great or small;
+  When 'mong friends near death did appear,
+    On knees to help I'd crawl.
+
+  No cherishing you give,
+    I'm hostile in your eyes.
+  As pedler's wares for which none cares,
+    My virtues you despise.
+
+  When poverty was nigh,
+   I strove our means to spare;
+  You, now rich grown, me scorn to own;
+   To poison me compare.
+
+  The stores for winter piled
+   Are all unprized in spring.
+  So now, elate with your new mate,
+   Myself away you fling.
+  Your cool disdain for me
+   A bitter anguish hath.
+  The early time, our love's sweet prime,
+   In you wakes only wrath.
+
+
+
+~Soldiers of Wei Bewail Separation from Their Families~
+
+  List to the thunder and roll of the drum!
+    See how we spring and brandish the dart!
+  Some raise Ts'aou's walls; some do field work at home;
+    But we to the southward lonely depart.
+
+  Our chief, Sun Tsze-chung, agreement has made,
+    Our forces to join with Ch'in and with Sung.
+  When shall we back from this service be led?
+    Our hearts are all sad, our courage unstrung.
+
+  Here we are halting, and there we delay;
+    Anon we soon lose our high-mettled steeds.
+  The forest's gloom makes our steps go astray;
+    Each thicket of trees our searching misleads.
+
+  For death as for life, at home or abroad,
+    We pledged to our wives our faithfulest word.
+  Their hands clasped in ours, together we vowed,
+    We'd live to old age in sweetest accord.
+
+  This march to the South can end but in ill;
+    Oh! never shall we our wives again meet.
+  The word that we pledged we cannot fulfil;
+    Us home returning they never will greet.
+
+
+
+~An Officer Tells of His Mean Employment~
+
+  With mind indifferent, things I easy take;
+  In every dance I prompt appearance make:--
+  Then, when the sun is at his topmost height,
+  There, in the place that courts the public sight.
+
+  With figure large I in the courtyard dance,
+  And the duke smiles, when he beholds me prance.
+  A tiger's strength I have; the steeds swift bound;
+  The reins as ribbons in my hands are found.
+
+  See how I hold the flute in my left hand;
+  In right the pheasant's plume, waved like a wand;
+  With visage red, where rouge you think to trace,
+  While the duke pleased, sends down the cup of grace!
+
+  Hazel on hills; the _ling_ in meadow damp;--
+  Each has its place, while I'm a slighted scamp.
+  My thoughts go back to th' early days of Chow,
+  And muse upon its chiefs, not equalled now.
+    O noble chiefs, who then the West adorned,
+    Would ye have thus neglected me and scorned?
+
+
+
+~An Officer Sets Forth His Hard Lot~
+
+  My way leads forth by the gate on the north;
+    My heart is full of woe.
+  I hav'n't a cent, begged, stolen, or lent,
+    And friends forget me so.
+     So let it be! 'tis Heaven's decree.
+     What can I say--a poor fellow like me?
+
+  The King has his throne, sans sorrow or moan;
+    On me fall all his cares,
+  And when I come home, resolved not to roam,
+    Each one indignant stares.
+     So let it be! 'tis Heaven's decree.
+     What can I say--a poor fellow like me?
+
+  Each thing of the King, and the fate of the State,
+    On me come more and more.
+  And when, sad and worn, I come back forlorn,
+    They thrust me from the door.
+      So let it be! 'tis Heaven's decree.
+      What can I say--a poor fellow like me?
+
+
+
+~The Complaint of a Neglected Wife~
+
+  When the upper robe is green,
+  With a yellow lining seen,
+  There we have a certain token,
+  Right is wronged and order broken.
+  How can sorrow from my heart
+  In a case like this depart?
+
+  Color green the robe displays;
+  Lower garment yellow's blaze.
+  Thus it is that favorite mean
+  In the place of wife is seen.
+  Vain the conflict with my grief;
+  Memory denies relief.
+
+  Yes, 'twas you the green who dyed,
+  You who fed the favorite's pride.
+  Anger rises in my heart,
+  Pierces it as with a dart.
+  But on ancient rules lean I,
+  Lest to wrong my thoughts should fly.
+
+  Fine or coarse, if thin the dress,
+  Cold winds always cause distress.
+  Hard my lot, my sorrow deep,
+  But my thoughts in check I keep.
+  Ancient story brings to mind
+  Sufferers who were resigned.
+
+
+[NOTE.--Yellow is one of the five "correct" colors of the Chinese, while
+green is one of the "intermediate" colors that are less esteemed. Here
+we have the yellow used merely as a lining to the green, or employed in
+the lower, or less honorable, part of the dress;--an inversion of
+propriety, and intimating how a favorite had usurped the place of the
+rightful wife and thrust her down.]
+
+
+
+~In Praise of a Maiden~
+
+
+  O sweet maiden, so fair and retiring,
+    At the corner I'm waiting for you;
+  And I'm scratching my head, and inquiring
+    What on earth it were best I should do.
+
+  Oh! the maiden, so handsome and coy,
+    For a pledge gave a slim rosy reed.
+  Than the reed is she brighter, my joy;
+    On her loveliness how my thoughts feed!
+
+  In the pastures a _t'e_ blade she sought,
+    And she gave it, so elegant, rare.
+  Oh! the grass does not dwell in my thought,
+    But the donor, more elegant, fair.
+
+
+
+~Discontent~
+
+  As when the north winds keenly blow,
+  And all around fast falls the snow,
+  The source of pain and suffering great,
+  So now it is in Wei's poor state.
+  Let us join hands and haste away,
+    My friends and lovers all.
+  'Tis not a time will brook delay;
+    Things for prompt action call.
+
+  As when the north winds whistle shrill,
+  And drifting snows each hollow fill,
+  The source of pain and suffering great,
+  So now it is in Wei's poor state,
+  Let us join hands, and leave for aye,
+    My friends and lovers all,
+  'Tis not a time will brook delay;
+    Things for prompt action call.
+
+  We look for red, and foxes meet;
+  For black, and crows our vision greet.
+  The creatures, both of omen bad,
+  Well suit the state of Wei so sad.
+
+  Let us join hands and mount our cars,
+    My friends and lovers all.
+  No time remains for wordy jars;
+    Things for prompt action call.
+
+
+
+~Chwang Keang Bemoans Her Husband's Cruelty~
+
+  Fierce is the wind and cold;
+    And such is he.
+  Smiling he looks, and bold
+    Speaks mockingly.
+  Scornful and lewd his words,
+    Haughty his smile.
+  Bound is my heart with cords
+    In sorrow's coil.
+
+  As cloud of dust wind-blown,
+    Just such is he.
+  Ready he seems to own,
+    And come to me.
+  But he comes not nor goes,
+    Stands in his pride.
+  Long, long, with painful throes,
+    Grieved I abide.
+
+  Strong blew the wind; the cloud
+    Hastened away.
+  Soon dark again, the shroud
+    Covers the day.
+  I wake, and sleep no more
+    Visits my eyes.
+  His course I sad deplore,
+    With heavy sighs.
+
+  Cloudy the sky, and dark;
+    The thunders roll.
+  Such outward signs well mark
+    My troubled soul.
+  I wake, and sleep no more
+    Comes to give rest.
+  His course I sad deplore,
+    In anguished breast.
+
+
+
+[NOTE: Selections from Books IV., V., and VI.,
+have been omitted.--EDITOR.]
+
+
+
+BOOK VII
+
+
+
+THE ODES OF CH'ING
+
+
+
+~The People's Admiration for Duke Woo~
+
+  The black robes well your form befit;
+    When they are worn we'll make you new.
+  Now for your court! oh! there we'll sit,
+    And watch how you your duties do.
+      And when we to our homes repair,
+      We'll send to you our richest fare,
+      Such is the love to you we bear!
+
+  Those robes well with your virtue match;
+    When they are worn we'll make you new.
+  Now for your court! There will we watch,
+    Well pleased, how you your duties do.
+      And when we to our homes repair,
+      We'll send to you our richest fare,
+      Such is the love to you we bear!
+
+  Those robes your character beseem;
+    When they are worn we'll make you new.
+  Now for your court! oh! there we deem
+    It pleasure great your form to view.
+      And when we to our homes repair,
+      We'll send to you our richest fare,
+      Such is the love to you we bear!
+
+
+
+~A Wife Consoled by Her Husband's Arrival~
+
+  Cold is the wind, fast falls the rain,
+    The cock aye shrilly crows.
+  But I have seen my lord again;--
+    Now must my heart repose.
+
+  Whistles the wind, patters the rain,
+    The cock's crow far resounds.
+  But I have seen my lord again,
+    And healed are my heart's wounds.
+
+  All's dark amid the wind and rain,
+    Ceaseless the cock's clear voice!
+  But I have seen my lord again;--
+    Should not my heart rejoice?
+
+
+~In Praise of Some Lady~
+
+  There by his side in chariot rideth she,
+  As lovely flower of the hibiscus tree,
+  So fair her face; and when about they wheel,
+  Her girdle gems of _Ken_ themselves reveal.
+  For beauty all the House of Keang have fame;
+  Its eldest daughter--she beseems her name.
+
+  There on the path, close by him, walketh she,
+  Bright as the blossom of hibiscus tree,
+  And fair her face; and when around they flit,
+  Her girdle gems a tinkling sound emit.
+  Among the Keang she has distinguished place,
+  For virtuous fame renowned, and peerless grace.
+
+
+
+~A Man's Praise of His Wife~
+
+  My path forth from the east gate lay,
+  Where cloud-like moved the girls at play.
+  Numerous are they, as clouds so bright,
+  But not on them my heart's thoughts light.
+  Dressed in a thin white silk, with coiffure gray
+  Is she, my wife, my joy in life's low way.
+
+  Forth by the covering wall's high tower,
+  I went, and saw, like rush in flower,
+  Each flaunting girl. Brilliant are they,
+  But not with them my heart's thoughts stay.
+  In thin white silk, with head-dress madder-dyed,
+  Is she, my sole delight, 'foretime my bride.
+
+
+
+~An Entreaty~
+
+  Along the great highway,
+    I hold you by the cuff.
+  O spurn me not, I pray,
+    Nor break old friendship off.
+
+  Along the highway worn,
+    I hold your hand in mine.
+  Do not as vile me scorn;
+    Your love I can't resign.
+
+
+
+  ~A Woman Scorning Her Lover~
+
+  O dear! that artful boy
+    Refuses me a word!
+  But, Sir, I shall enjoy
+    My food, though you're absurd!
+
+  O dear! that artful boy
+    My table will not share!
+  But, Sir, I shall enjoy
+    My rest, though you're not there!
+
+
+
+~A Lady Mourns the Absence of Her Student Lover~
+
+  You student, with the collar blue,
+    Long pines my heart with anxious pain.
+  Although I do not go to you,
+    Why from all word do you refrain?
+
+  O you, with girdle strings of blue,
+    My thoughts to you forever roam!
+  Although I do not go to you,
+    Yet why to me should you not come?
+
+  How reckless you, how light and wild,
+    There by the tower upon the wall!
+  One day, from sight of you exiled,
+    As long as three long months I call.
+
+
+[NOTE: Selections from Books IV., V., and VI., have been
+omitted.--EDITOR.]
+
+
+
+BOOK VIII
+
+
+
+THE ODES OF TS'E
+
+
+
+~A Wife Urging Her Husband to Action~
+
+  His lady to the marquis says,
+     "The cock has crowed; 'tis late.
+  Get up, my lord, and haste to court.
+     'Tis full; for you they wait."
+  She did not hear the cock's shrill sound,
+  Only the blueflies buzzing round.
+
+  Again she wakes him with the words,
+     "The east, my lord, is bright.
+  A crowded court your presence seeks;
+     Get up and hail the light."
+  'Twas not the dawning light which shone,
+  But that which by the moon was thrown.
+
+  He sleeping still, once more she says,
+     "The flies are buzzing loud.
+  To lie and dream here by your side
+     Were pleasant, but the crowd
+  Of officers will soon retire;
+  Draw not on you and me their ire!"
+
+
+
+~The Folly of Useless Effort~
+
+  The weeds will but the ranker grow,
+    If fields too large you seek to till.
+  To try to gain men far away
+    With grief your toiling heart will fill,
+
+  If fields too large you seek to till,
+    The weeds will only rise more strong.
+  To try to gain men far away
+    Will but your heart's distress prolong.
+
+  Things grow the best when to themselves
+    Left, and to nature's vigor rare.
+  How young and tender is the child,
+    With his twin tufts of falling hair!
+  But when you him ere long behold,
+    That child shall cap of manhood wear!
+
+
+
+~The Prince of Loo~
+
+  A grand man is the prince of Loo,
+    With person large and high.
+  Lofty his front and suited to
+    The fine glance of his eye!
+  Swift are his feet. In archery
+    What man with him can vie?
+  With all these goodly qualities,
+    We see him and we sigh!
+
+  Renowned through all the land is he,
+    The nephew of our lord.
+  With clear and lovely eyes, his grace
+    May not be told by word.
+  All day at target practice,
+    He'll never miss the bird.
+  Such is the prince of Loo, and yet
+    With grief for him we're stirred!
+
+  All grace and beauty he displays,
+    High forehead and eyes bright.
+  And dancing choice! His arrows all
+    The target hit aright.
+  Straight through they go, and every one
+    Lights on the self-same spot.
+  Rebellion he could well withstand,
+    And yet we mourn his lot!
+
+
+
+BOOK IX
+
+
+
+THE ODES OF WEI
+
+
+
+~On the Misgovernment of the State~
+
+  A fruit, small as the garden peach,
+    May still be used for food.
+  A State, though poor as ours, might thrive,
+    If but its rule were good.
+  Our rule is bad, our State is sad,
+    With mournful heart I grieve.
+  All can from instrument and voice
+    My mood of mind perceive.
+  Who know me not, with scornful thought,
+    Deem me a scholar proud.
+  "Those men are right," they fiercely say,
+    "What mean your words so loud?"
+  Deep in my heart my sorrows lie,
+    And none the cause may know.
+  How should they know who never try
+    To learn whence comes our woe?
+
+  The garden jujube, although small,
+    May still be used for food.
+  A State, though poor as ours, might thrive,
+    If but its rule were good.
+  Our rule is bad, our State is sad,
+    With mournful heart I grieve.
+  Methinks I'll wander through the land,
+    My misery to relieve.
+  Who know me not, with scornful thought,
+    Deem that wild views I hold.
+  "Those men are right," they fiercely say,
+    "What mean your words so bold?"
+
+  Deep in my heart my sorrows lie,
+  And none the cause may know.
+  How can they know, who never try
+  To learn whence comes our woe?
+
+
+
+~The Mean Husband~
+
+  Thin cloth of dolichos supplies the shoes,
+    In which some have to brave the frost and cold.
+  A bride, when poor, her tender hands must use,
+    Her dress to make, and the sharp needle hold.
+  This man is wealthy, yet he makes his bride
+    Collars and waistbands for his robes provide.
+
+  Conscious of wealth, he moves with easy mien;
+    Politely on the left he takes his place;
+  The ivory pin is at his girdle seen:--
+    His dress and gait show gentlemanly grace.
+  Why do we brand him in our satire here?
+    'Tis this---his niggard soul provokes the sneer.
+
+
+
+~A Young Soldier on Service~
+
+  To the top of that tree-clad hill I go,
+    And towards my father I gaze,
+  Till with my mind's eye his form I espy,
+    And my mind's ear hears how he says:--
+  "Alas for my son on service abroad!
+    He rests not from morning till eve.
+  May he careful be and come back to me!
+    While he is away, how I grieve!"
+
+  To the top of that barren hill I climb,
+    And towards my mother I gaze,
+  Till with my mind's eye her form I espy,
+    And my mind's ear hears how she says:--
+  "Alas for my child on service abroad!
+    He never in sleep shuts an eye.
+  May he careful be, and come back to me!
+    In the wild may his body not lie!"
+
+  Up the lofty ridge I, toiling, ascend,
+    And towards my brother I gaze,
+  Till with my mind's eye his form I espy,
+    And my mind's ear hears how he says:--
+  "Alas! my young brother, serving abroad,
+    All day with his comrades must roam.
+  May he careful be, and come back to me,
+    And die not away from his home."
+
+
+
+BOOK X
+
+
+
+THE ODES OF TANG
+
+
+
+~The King Goes to War~
+
+  The wild geese fly the bushy oaks around,
+  With clamor loud. _Suh-suh_ their wings resound,
+  As for their feet poor resting-place is found.
+  The King's affairs admit of no delay.
+  Our millet still unsown, we haste away.
+  No food is left our parents to supply;
+  When we are gone, on whom can they rely?
+  O azure Heaven, that shinest there afar,
+  When shall our homes receive us from the war?
+
+  The wild geese on the bushy jujube-trees
+  Attempt to settle and are ill at ease;--
+  _Suh-suh_ their wings go flapping in the breeze.
+  The King's affairs admit of no delay;
+  Our millet still unsown, we haste away.
+  How shall our parents their requirements get?
+  How in our absence shall their wants be met?
+  O azure Heaven, that shinest there afar,
+  When shall our homes receive us from the war?
+
+  The bushy mulberry-trees the geese in rows
+  Seek eager and to rest around them close--
+  With rustling loud, as disappointment grows.
+  The King's affairs admit of no delay;
+  To plant our rice and maize we cannot stay.
+  How shall our parents find their wonted food?
+  When we are gone, who will to them be good?
+  O azure Heaven, that shinest there afar,
+  When shall our homes receive us from the war?
+
+
+
+~Lament of a Bereaved Person~
+
+
+  A russet pear-tree rises all alone,
+  But rich the growth of leaves upon it shown!
+  I walk alone, without one brother left,
+  And thus of natural aid am I bereft.
+  Plenty of people there are all around,
+  But none like my own father's sons are found.
+  Ye travellers, who forever hurry by,
+  Why on me turn the unsympathizing eye?
+  No brother lives with whom my cause to plead;--
+  Why not perform for me the helping deed?
+
+  A russet pear-tree rises all alone,
+  But rich with verdant foliage o'ergrown.
+  I walk alone, without one brother's care,
+  To whom I might, amid my straits repair.
+  Plenty of people there are all around,
+  But none like those of my own name are found.
+  Ye travellers, who forever hurry by,
+  Why on me turn the unsympathizing eye?
+  No brother lives with whom my cause to plead;--
+  Why not perform for me the helping deed?
+
+
+
+~The Drawbacks of Poverty~
+
+  On the left of the way, a russet pear-tree
+  Stands there all alone--a fit image of me.
+  There is that princely man! O that he would come,
+  And in my poor dwelling with me be at home!
+  In the core of my heart do I love him, but say,
+  Whence shall I procure him the wants of the day?
+
+  At the bend in the way a russet pear-tree
+  Stands there all alone--a fit image of me.
+  There is that princely man! O that he would come,
+  And rambling with me be himself here at home!
+  In the core of my heart I love him, but say,
+  Whence shall I procure him the wants of the day?
+
+
+
+~A Wife Mourns for Her Husband~
+
+  The dolichos grows and covers the thorn,
+    O'er the waste is the dragon-plant creeping.
+  The man of my heart is away and I mourn--
+    What home have I, lonely and weeping?
+
+  Covering the jujubes the dolichos grows,
+    The graves many dragon-plants cover;
+  But where is the man on whose breast I'd repose?
+    No home have I, having no lover!
+
+  Fair to see was the pillow of horn,
+    And fair the bed-chamber's adorning;
+  But the man of my heart is not here, and I mourn
+    All alone, and wait for the morning.
+
+  While the long days of summer pass over my head,
+    And long winter nights leave their traces,
+  I'm alone! Till a hundred of years shall have fled,
+    And then I shall meet his embraces.
+
+  Through the long winter nights I am burdened with fears,
+    Through the long summer days I am lonely;
+  But when time shall have counted its hundreds of years
+    I then shall be his--and his only!
+
+
+
+BOOK XI
+
+
+
+THE ODES OF TS'IN
+
+
+
+~Celebrating the Opulence of the Lords of Ts'in~
+
+  Our ruler to the hunt proceeds;
+  And black as iron are his steeds
+  That heed the charioteer's command,
+  Who holds the six reins in his hand.
+  His favorites follow to the chase,
+  Rejoicing in his special grace.
+
+  The season's males, alarmed, arise--
+  The season's males, of wondrous size.
+  Driven by the beaters, forth they spring,
+  Soon caught within the hunters' ring.
+  "Drive on their left," the ruler cries;
+  And to its mark his arrow flies.
+
+  The hunting done, northward he goes;
+  And in the park the driver shows
+  The horses' points, and his own skill
+  That rules and guides them at his will.
+  Light cars whose teams small bells display,
+  The long-and short-mouthed dogs convey.
+
+
+~A Complaint~
+
+  He lodged us in a spacious house,
+    And plenteous was our fare.
+  But now at every frugal meal
+    There's not a scrap to spare.
+  Alas! alas that this good man
+  Could not go on as he began!
+
+
+  ~A Wife's Grief Because of Her Husband's Absence~
+
+  The falcon swiftly seeks the north,
+  And forest gloom that sent it forth.
+  Since I no more my husband see,
+  My heart from grief is never free.
+  O how is it, I long to know,
+  That he, my lord, forgets me so?
+
+  Bushy oaks on the mountain grow,
+  And six elms where the ground is low.
+  But I, my husband seen no more,
+  My sad and joyless fate deplore.
+  O how is it, I long to know,
+  That he, my lord, forgets me so?
+
+  The hills the bushy wild plums show,
+  And pear-trees grace the ground below.
+  But, with my husband from me gone,
+  As drunk with grief, I dwell alone.
+  O how is it, I long to know,
+  That he, my lord, forgets me so?
+
+
+~Lament for Three Brothers~
+
+
+  They flit about, the yellow birds,
+    And rest upon the jujubes find.
+  Who buried were in duke Muh's grave,
+    Alive to awful death consigned?
+
+  'Mong brothers three, who met that fate,
+    'Twas sad the first, Yen-seih to see.
+  He stood alone; a hundred men
+    Could show no other such as he.
+  When to the yawning grave he came,
+  Terror unnerved and shook his frame.
+
+  Why thus destroy our noblest men,
+    To thee we cry, O azure Heaven!
+  To save Yen-seih from death, we would
+    A hundred lives have freely given.
+
+  They flit about, the yellow birds,
+    And on the mulberry-trees rest find.
+  Who buried were in duke Muh's grave,
+    Alive to awful death consigned?
+
+  'Mong brothers three, who met that fate,
+    'Twas sad the next, Chung-hang to see.
+  When on him pressed a hundred men,
+    A match for all of them was he.
+  When to the yawning grave he came,
+  Terror unnerved and shook his frame.
+
+  Why thus destroy our noblest men,
+    To thee we cry, O azure Heaven!
+  To save Chung-hang from death, we would
+    A hundred lives have freely given.
+
+  They flit about, the yellow birds,
+    And rest upon the thorn-trees find.
+  Who buried were in duke Muh's grave,
+    Alive to awful death consigned?
+
+  'Mong brothers three, who met that fate,
+    'Twas sad the third, K'een-foo, to see.
+  A hundred men in desperate fight
+    Successfully withstand could he.
+  When to the yawning grave he came,
+  Terror unnerved and shook his frame.
+
+  Why thus destroy our noblest men,
+    To thee we cry, O azure Heaven!
+  To save K'een-foo from death, we would
+    A hundred lives have freely given.
+
+
+[NOTE.--The incident related in this poem occurred in the year B.C. 620,
+when the duke of Muh died after playing an important part in the affairs
+of Northwest China. Muh required the three officers here celebrated, to
+be buried with him, and according to the "Historical Records" this
+barbarous practice began with duke Ching, Muh's predecessor. In all, 170
+individuals were buried with Muh. The death of the last distinguished
+man of the Ts'in dynasty, the Emperor I, was subsequently celebrated by
+the entombment with him of all the inmates of his harem.]
+
+
+
+~In Praise of a Ruler of Ts'in~
+
+  What trees grow on the Chung-nan hill?
+    The white fir and the plum.
+  In fur of fox, 'neath 'broidered robe,
+    Thither our prince is come.
+  His face glows with vermilion hue.
+  O may he prove a ruler true!
+
+  What find we on the Chung-nan hill?
+    Deep nook and open glade.
+  Our prince shows there the double _Ke_
+    On lower robe displayed.
+  His pendant holds each tinkling gem,
+  Long life be his, and deathless fame!
+
+
+
+~The Generous Nephew~
+
+  I escorted my uncle to Tsin,
+    Till the Wei we crossed on the way.
+      Then I gave as I left
+      For his carriage a gift
+  Four steeds, and each steed was a bay.
+
+  I escorted my uncle to Tsin,
+    And I thought of him much in my heart.
+      Pendent stones, and with them
+     Of fine jasper a gem,
+  I gave, and then saw him depart.
+
+
+
+BOOK XII
+
+
+
+THE ODES OF CH'IN
+
+
+
+~The Contentment of a Poor Recluse~
+
+My only door some pieces of crossed wood,
+  Within it I can rest enjoy.
+I drink the water wimpling from the spring;
+  Nor hunger can my peace destroy.
+
+Purged from ambition's aims I say, "For fish.
+  We need not bream caught in the Ho;
+Nor, to possess the sweets of love, require
+  To Ts'e, to find a Keang, to go.
+
+"The man contented with his lot, a meal
+  Of fish without Ho carp can make;
+Nor needs, to rest in his domestic joy,
+  A Tsze of Sung as wife to take."
+
+
+
+~The Disappointed Lover~
+
+Where grow the willows near the eastern gate,
+  And 'neath their leafy shade we could recline,
+She said at evening she would me await,
+  And brightly now I see the day-star shine!
+
+Here where the willows near the eastern gate
+  Grow, and their dense leaves make a shady gloom,
+She said at evening she would me await.
+  See now the morning star the sky illume!
+
+
+
+~A Love-Song~
+
+The moon comes forth, bright in the sky;
+A lovelier sight to draw my eye
+  Is she, that lady fair.
+She round my heart has fixed love's chain,
+But all my longings are in vain.
+  'Tis hard the grief to bear.
+
+The moon comes forth, a splendid sight;
+More winning far that lady bright,
+  Object of my desire!
+Deep-seated is my anxious grief;
+In vain I seek to find relief;
+  While glows the secret fire.
+
+The rising moon shines mild and fair;
+More bright is she, whose beauty rare
+  My heart with longing fills.
+With eager wish I pine in vain;
+O for relief from constant pain,
+  Which through my bosom thrills!
+
+
+
+~The Lament of a Lover~
+
+There where its shores the marsh surround,
+Rushes and lotus plants abound.
+Their loveliness brings to my mind
+The lovelier one that I would find.
+In vain I try to ease the smart
+Of wounded love that wrings my heart.
+In waking thought and nightly dreams,
+From every pore the water streams.
+
+All round the marsh's shores are seen
+Valerian flowers and rushes green.
+But lovelier is that Beauty rare,
+Handsome and large, and tall and fair,
+I wish and long to call her mine,
+Doomed with the longing still to pine.
+Nor day nor night e'er brings relief;
+My inmost heart is full of grief.
+
+Around the marsh, in rich display,
+Grow rush and lotus flowers, all gay.
+But not with her do they compare,
+So tall and large, majestic, fair.
+Both day and night, I nothing speed;
+Still clings to me the aching need.
+On side, on back, on face, I lie,
+But vain each change of posture.
+
+
+THE ODES OF KWEI
+
+
+~The Wish of an Unhappy Man~
+
+  Where the grounds are wet and low,
+  There the trees of goat-peach grow,
+  With their branches small and smooth,
+  Glossy in their tender youth.
+  Joy it were to me, O tree,
+  Consciousness to want like thee.
+
+  Where the grounds are wet and low,
+  There the trees of goat-peach grow.
+  Soft and fragrant are their flowers,
+  Glossy from the vernal showers.
+  Joy it were to me, O tree,
+  Ties of home to want like thee.
+
+  Where the grounds are wet and low,
+  There the trees of goat-peach grow,
+  What delicious fruits they bear,
+  Glossy, soft, of beauty rare!
+  Joy it were to me, O tree,
+  Household cares to want like thee.
+
+
+
+BOOK XIV
+
+
+
+THE ODES OF TS'AOU
+
+~Against Frivolous Pursuits~
+
+  Like splendid robes appear the wings
+    Of the ephemeral fly;
+  And such the pomp of those great men,
+    Which soon in death shall lie!
+  I grieve! Would they but come to me!
+    To teach them I should try.
+
+  The wings of the ephemeral fly
+    Are robes of colors gay;
+  And such the glory of those men,
+    Soon crumbling to decay!
+  I grieve! Would they but rest with me,
+    They'd learn a better way!
+
+  The ephemeral fly bursts from its hole,
+    With gauzy wings like snow;
+  So quick the rise, so quick the fall,
+    Of those great men we know!
+  I grieve! Would they but lodge with me,
+    Forth they would wiser go.
+
+
+BOOK XV
+
+
+
+THE ODES OF PIN
+
+
+~The Duke of Chow Tells of His Soldiers~
+
+  To the hills of the east we went,
+    And long had we there to remain.
+  When the word of recall was sent,
+    Thick and fast came the drizzling rain.
+  When told our return we should take,
+    Our hearts in the West were and sore;
+  But there did they clothes for us make:--
+    They knew our hard service was o'er.
+  On the mulberry grounds in our sight
+    The large caterpillars were creeping;
+  Lonely and still we passed the night,
+    All under our carriages sleeping.
+
+  To the hills of the East we went,
+    And long had we there to remain.
+  When the word of recall was sent,
+    Thick and fast came the drizzling rain.
+  The heavenly gourds rise to the eye,
+    With their fruit hanging under the eave.
+  In our chambers the sow-bug we spy;
+    Their webs on our doors spiders weave.
+  Our paddocks seem crowded with deer,
+    With the glow-worm's light all about.
+  Such thoughts, while they filled us with fear,
+    We tried, but in vain, to keep out.
+
+  To the hills of the East we went,
+    And long had we there to remain.
+  When the word of recall was sent,
+    Thick and fast came the drizzling rain.
+
+  On ant-hills screamed cranes with delight;
+    In their rooms were our wives sighing sore.
+  Our homes they had swept and made tight:--
+    All at once we arrived at the door.
+  The bitter gourds hanging are seen,
+    From branches of chestnut-trees high.
+  Three years of toil away we had been,
+    Since such a sight greeted the eye.
+
+  To the hills of the East we went,
+    And long had we there to remain.
+  When the word of recall was sent,
+    Thick and fast came the drizzling rain.
+  With its wings now here, and now there,
+    Is the oriole sporting in flight.
+  Those brides to their husbands repair,
+    Their steeds red and bay, flecked with white.
+  Each mother has fitted each sash;
+    Their equipments are full and complete;
+  But fresh unions, whatever their dash,
+    Can ne'er with reunions compete.
+
+
+
+~There is a Proper Way for Doing Everything~
+
+  In hewing an axe-shaft, how must you act?
+    Another axe take, or you'll never succeed.
+  In taking a wife, be sure 'tis a fact,
+    That with no go-between you never can speed.
+
+  In hewing an axe-shaft, hewing a shaft,
+    For a copy you have the axe in your hand.
+
+  In choosing a wife, you follow the craft,
+    And forthwith on the mats the feast-vessels stand.
+
+
+
+PART II.--MINOR ODES TO THE KINGDOM
+
+
+BOOK I
+
+
+
+DECADE OF LUH MING
+
+
+~A Festal Ode~
+
+  With sounds of happiness the deer
+    Browse on the celery of the meads.
+  A nobler feast is furnished here,
+    With guests renowned for noble deeds.
+  The lutes are struck; the organ blows,
+    Till all its tongues in movement heave.
+  Each basket loaded stands, and shows
+    The precious gifts the guests receive.
+  They love me and my mind will teach,
+  How duty's highest aim to reach.
+
+  With sounds of happiness the deer
+    The southern-wood crop in the meads,
+  What noble guests surround me here,
+    Distinguished for their worthy deeds!
+  From them my people learn to fly
+    Whate'er is mean; to chiefs they give
+  A model and a pattern high;--
+    They show the life they ought to live.
+  Then fill their cups with spirits rare,
+  Till each the banquet's joy shall share.
+
+  With sounds of happiness the deer
+    The salsola crop in the fields.
+  What noble guests surround me here!
+    Each lute for them its music yields.
+  Sound, sound the lutes, or great or small.
+    The joy harmonious to prolong;--
+
+  And with my spirits rich crown all
+    The cups to cheer the festive throng.
+  Let each retire with gladdened heart,
+  In his own sphere to play his part.
+
+
+
+~A Festal Ode Complimenting an Officer~
+
+  On dashed my four steeds, without halt, without stay,
+  Though toilsome and winding from Chow was the way.
+  I wished to return--but the monarch's command
+  Forbade that his business be done with slack hand;
+    And my heart was with sadness oppressed.
+
+  On dashed my four steeds; I ne'er slackened the reins.
+  They snorted and panted--all white, with black manes.
+  I wished to return, but our sovereign's command
+  Forbade that his business be done with slack hand;--
+    And I dared not to pause or to rest.
+
+  Unresting the Filial doves speed in their flight,
+  Ascending, then sweeping swift down from the height,
+  Now grouped on the oaks. The king's high command
+  Forbade that his business be done with slack hand;--
+    And my father I left, sore distressed.
+
+  Unresting the Filial doves speed in their flight,
+  Now fanning the air and anon they alight
+  On the medlars thick grouped. But our monarch's command
+  Forbade that his business be done with slack hand;--
+    Of my mother I thought with sad breast.
+
+  My four steeds I harnessed, all white and black-maned,
+  Which straight on their way, fleet and emulous strained.
+  I wished to return; and now venture in song
+  The wish to express, and announce how I long
+    For my mother my care to attest.
+
+
+[NOTE.--Both Maou and Choo agree that this ode was composed in
+honor of the officer who narrates the story in it, although they say it
+was not written by the officer himself, but was put into his mouth, as
+it were, to express the sympathy of his entertainer with him, and the
+appreciation of his devotion to duty.]
+
+
+
+~The Value of Friendship~
+
+  The woodmen's blows responsive ring,
+    As on the trees they fall;
+  And when the birds their sweet notes sing,
+    They to each other call.
+  From the dark valley comes a bird,
+    And seeks the lofty tree.
+  _Ying_ goes its voice, and thus it cries,
+    "Companion, come to me."
+  The bird, although a creature small,
+    Upon its mate depends;
+  And shall we men, who rank o'er all,
+    Not seek to have our friends?
+  All spirits love the friendly man,
+    And hearken to his prayer.
+  What harmony and peace they can
+    Bestow, his lot shall share.
+
+  _Hoo-hoo_ the woodmen all unite
+    To shout, as trees they fell.
+  They do their work with all their might;--
+    What I have done I'll tell.
+  I've strained and made my spirits clear,
+    The fatted lambs I've killed.
+  With friends who my own surname bear,
+    My hall I've largely filled.
+  Some may be absent, casually,
+    And leave a broken line;
+  But better this than absence by
+    An oversight of mine.
+  My court I've sprinkled and swept clean,
+    Viands in order set.
+  Eight dishes loaded stand with grain;
+    There's store of fatted meat.
+  My mother's kith and kin I'm sure
+    I've widely called by name.
+  That some be hindered better is
+    Than ~I~ give cause for blame.
+
+  On the hill-side the trees they fell,
+    All working with good-will
+  I labor too, with equal zeal.
+    And the host's part fulfil.
+  Spirits I've set in order meet,
+    The dishes stand in rows.
+  The guests are here; no vacant seat
+    A brother absent shows.
+  The loss of kindly feeling oft
+    From slightest things shall grow,
+  Where all the fare is dry and spare,
+    Resentments fierce may glow.
+  My store of spirits is well strained,
+    If short prove the supply,
+  My messengers I straightway send,
+    And what is needed buy.
+  I beat the drums, and in the dance
+    Lead joyously the train.
+  Oh! good it is, when falls the chance
+    The sparkling cup to drain.
+
+
+
+~The Response to a Festal Ode~
+
+  Heaven shields and sets thee fast.
+  It round thee fair has cast
+    Thy virtue pure.
+  Thus richest joy is thine;--
+  Increase of corn and wine,
+  And every gift divine,
+    Abundant, sure.
+
+  Heaven shields and sets thee fast.
+  From it thou goodness hast;
+    Right are thy ways.
+  Its choicest gifts 'twill pour,
+  That last for evermore,
+  Nor time exhaust the store
+    Through endless days.
+
+  Heaven shields and sets thee fast,
+  Makes thine endeavor last
+    And prosper well.
+  Like hills and mountains high,
+  Whose masses touch the sky;
+  Like streams aye surging by;
+    Thine increase swell!
+
+  With rite and auspice fair,
+  Thine offerings thou dost bear,
+    And son-like give,
+  The season's round from spring,
+  To olden duke and king,
+  Whose words to thee we bring:--
+    "Forever live,"
+
+  The spirits of thy dead
+  Pour blessings on thy head,
+    Unnumbered sweet.
+  Thy subjects, simple, good,
+  Enjoy their drink and food.
+  Our tribes of every blood
+    Follow thy feet.
+
+  Like moons that wax in light;
+  Or suns that scale the height;
+    Or ageless hill;
+  Nor change, nor autumn know;
+  As pine and cypress grow;
+  The sons that from thee flow
+    Be lasting still!
+
+
+
+~An Ode of Congratulation~
+
+  The russet pear-tree stands there all alone;
+  How bright the growth of fruit upon it shown!
+  The King's affairs no stinting hands require,
+  And days prolonged still mock our fond desire.
+  But time has brought the tenth month of the year;
+  My woman's heart is torn with wound severe.
+  Surely my warrior lord might now appear!
+
+  The russet pear-tree stands there all alone;
+  How dense the leafy shade all o'er it thrown!
+  The King's affairs require no slackening hand,
+  And our sad hearts their feelings can't command.
+  The plants and trees in beauty shine; 'tis spring.
+  From off my heart its gloom I fain would fling.
+  This season well my warrior home may bring!
+
+  I climbed that northern hill, and medlars sought;
+  The spring nigh o'er, to ripeness they were brought.
+  "The King's affairs cannot be slackly done";--
+  'Tis thus our parents mourn their absent son.
+  But now his sandal car must broken be;
+  I seem his powerful steeds worn out to see.
+  Relief has gone! He can't be far from me!
+
+  Alas! they can't have marched; they don't arrive!
+  More hard it grows with my distress to strive.
+  The time is passed, and still he is not here!
+  My sorrows multiply; great is my fear.
+  But lo! by reeds and shell I have divined,
+  That he is near, they both assure my mind;--
+  Soon at my side my warrior I shall find!
+
+
+
+~An Ode on the Return of the Troops~
+
+  Forth from the city in our cars we drove,
+    Until we halted at the pasture ground.
+  The general came, and there with ardor strove
+    A note of zeal throughout the host to sound.
+    "Direct from court I come, by orders bound
+  The march to hasten";--it was thus he spake.
+    Then with the carriage-officers around,
+  He strictly charged them quick despatch to make:--
+  "Urgent the King's affairs, forthwith the field we take."
+
+  While there we stopped, the second corps appeared,
+    And 'twixt Us and the city took its place.
+  The guiding standard was on high upreared,
+    Where twining snakes the tortoises embrace,
+    While oxtails, crest-like, did the staff's top grace.
+  We watched the sheet unfolding grandly wave;
+    Each flag around showed falcons on its face.
+
+  With anxious care looked on our leader brave;
+  Watchful the carriage-officers appeared and grave.
+
+  Nan Chung, our chief, had heard the royal call
+    To go where inroad by Heen-yuns was made,
+  And 'cross the frontier build a barrier wall.
+    Numerous his chariots, splendidly arrayed!
+    The standards--this where dragons were displayed,
+  And that where snakes round tortoises were coiled--
+    Terrific flew. "Northward our host," he said,
+  "Heaven's son sends forth to tame the Heen-yun wild."
+  Soon by this awful chief would all their tribes be foiled.
+
+  When first we took the field, and northward went,
+    The millet was in flower;--a prospect sweet.
+  Now when our weary steps are homeward bent,
+    The snow falls fast, the mire impedes our feet.
+    Many the hardships we were called to meet,
+  Ere the King's orders we had all fulfilled.
+    No rest we had; often our friends to greet
+  The longing came; but vain regrets we stilled;
+  By tablets stern our hearts with fresh resolve were thrilled.
+
+  "Incessant chirp the insects in the grass;
+    All round about the nimble hoppers spring.
+  From them our thoughts quick to our husbands pass?
+    Although those thoughts our hearts with anguish wring.
+    Oh! could we see them, what relief 'twould bring!
+  Our hearts, rejoiced, at once would feel at rest."
+    Thus did our wives, their case deploring, sing;
+  The while our leader farther on had pressed,
+  And smitten with his power the wild Jung of the west.
+
+  The spring days now are lengthening out their light;
+    The plants and trees are dressed in living green;
+  The orioles resting sing, or wing their flight;
+    Our wives amid the southern-wood are seen,
+    Which white they bring, to feed their silkworms keen.
+  Our host, returned, sweeps onwards to the hall,
+    Where chiefs are questioned, shown the captives mean
+  Nan Chung, majestic, draws the gaze of all,
+  Proud o'er the barbarous foe his victories to recall.
+
+
+
+BOOK II
+
+
+
+THE DECADE OF PIH H'WA
+
+
+
+~An Ode Appropriate to a Festivity~
+
+  The dew lies heavy all around,
+  Nor, till the sun shines, leaves the ground.
+  Far into night we feasting sit;
+  We drink, and none his place may quit.
+
+  The dew lies heavy, and its gems
+  Stud the luxuriant, grassy stems.
+  The happy night with wassail rings;
+  So feasted here the former kings.
+
+  The jujube and the willow-tree
+  All fretted with the dew we see.
+  Each guest's a prince of noble line,
+  In whom the virtues all combine.
+
+  The _t'ung_ and _e_ their fruits display,
+  Pendant from every graceful spray.
+  My guests are joyous and serene,
+  No haggard eye, no ruffled mien.
+
+
+
+BOOK III
+
+
+
+THE DECADE OF TUNG RUNG
+
+
+
+~Celebrating a Hunting Expedition~
+
+  Our chariots were well-built and firm,
+    Well-matched our steeds, and fleet and strong.
+  Four, sleek and large, each chariot drew,
+    And eastward thus we drove along.
+
+  Our hunting cars were light and good,
+    Each with its team of noble steeds.
+  Still further east we took the way
+    To Foo-mere's grassy plains that leads.
+
+  Loud-voiced, the masters of the chase
+    Arranged the huntsmen, high and low.
+  While banners streamed, and ox-tails flew,
+    We sought the prey on distant Gaou.
+
+  Each with full team, the princes came,
+    A lengthened train in bright array.
+  In gold-wrought slippers, knee-caps red,
+    They looked as on an audience day.
+
+  Each right thumb wore the metal guard;
+    On the left arm its shield was bound.
+  In unison the arrows flew;
+    The game lay piled upon the ground.
+
+  The leaders of the tawny teams
+    Sped on their course, direct and true.
+  The drivers perfect skill displayed;
+    Like blow well aimed each arrow flew.
+
+  Neighing and pleased, the steeds returned;
+  The bannered lines back slowly came.
+  No jostling rude disgraced the crowd;
+  The king declined large share of game.
+
+  So did this famous hunt proceed!
+  So free it was from clamorous sound!
+  Well does our King become his place,
+And high the deeds his reign have crowned!
+
+
+
+~The King's Anxiety for His Morning Levee~
+
+  How goes the night? For heavy morning sleep
+  Ill suits the king who men would loyal keep.
+  The courtyard, ruddy with the torch's light,
+  Proclaims unspent the deepest hour of night.
+  Already near the gate my lords appear;
+  Their tinkling bells salute my wakeful ear.
+
+  How goes the night? I may not slumber on.
+  Although not yet the night is wholly gone,
+  The paling torch-light in the court below
+  Gives token that the hours swift-footed go.
+  Already at the gate my lords appear;
+  Their tinkling bells with measured sound draw near.
+
+  How goes the night? I may not slumber now.
+  The darkness smiles with morning on its brow.
+  The courtyard torch no more gives forth its ray,
+  But heralds with its smoke the coming day.
+  My princes pass the gate, and gather there;
+  I see their banners floating in the air.
+
+
+
+~Moral Lessons from Natural Facts~
+
+  All true words fly, as from yon reedy marsh
+  The crane rings o'er the wild its screaming harsh.
+  Vainly you try reason in chains to keep;--
+  Freely it moves as fish sweeps through the deep.
+
+  Hate follows love, as 'neath those sandal-trees
+  The withered leaves the eager searcher sees.
+  The hurtful ne'er without some good was born;--
+  The stones that mar the hill will grind the corn.
+
+  All true words spread, as from the marsh's eye
+  The crane's sonorous note ascends the sky.
+  Goodness throughout the widest sphere abides,
+  As fish round isle and through the ocean glides.
+  And lesser good near greater you shall see,
+  As grows the paper shrub 'neath sandal-tree.
+  And good emerges from what man condemns;--
+  Those stones that mar the hill will polish gems.
+
+
+
+BOOK IV
+
+
+
+THE DECADE OF K'E-FOO
+
+
+
+~On the Completion of a Royal Palace~
+
+  On yonder banks a palace, lo! upshoots,
+    The tender blue of southern hill behind;
+  Firm-founded, like the bamboo's clamping roots;
+    Its roof made pine-like, to a point defined.
+  Fraternal love here bears its precious fruits,
+    And unfraternal schemes be ne'er designed!
+
+  Ancestral sway is his. The walls they rear,
+    Five thousand cubits long; and south and west
+  The doors are placed. Here will the king appear,
+    Here laugh, here talk, here sit him down and rest.
+
+  To mould the walls, the frames they firmly tie;
+    The toiling builders beat the earth and lime.
+  The walls shall vermin, storm, and bird defy;--
+    Fit dwelling is it for his lordly prime.
+
+  Grand is the hall the noble lord ascends;--
+    In height, like human form most reverent, grand;
+  And straight, as flies the shaft when bow unbends;
+    Its tints, like hues when pheasant's wings expand.
+
+  High pillars rise the level court around;
+    The pleasant light the open chamber steeps;
+  And deep recesses, wide alcoves, are found,
+    Where our good king in perfect quiet sleeps.
+
+  Laid is the bamboo mat on rush mat square;--
+    Here shall he sleep, and, waking, say, "Divine
+    What dreams are good? For bear and grizzly bear,
+    And snakes and cobras, haunt this couch of mine."
+
+  Then shall the chief diviner glad reply,
+    "The bears foreshow that Heaven will send you sons.
+  The snakes and cobras daughters prophesy.
+    These auguries are all auspicious ones.
+
+  "Sons shall be his--on couches lulled to rest.
+    The little ones, enrobed, with sceptres play;
+  Their infant cries are loud as stern behest;
+    Their knees the vermeil covers shall display.
+  As king hereafter one shall be addressed;
+    The rest, our princes, all the States shall sway.
+
+  "And daughters also to him shall be born.
+    They shall be placed upon the ground to sleep;
+  Their playthings tiles, their dress the simplest worn;
+    Their part alike from good and ill to keep,
+  And ne'er their parents' hearts to cause to mourn;
+    To cook the food, and spirit-malt to steep."
+
+
+
+~The Condition of King Seuen's Flocks~
+
+  Who dares to say your sheep are few?
+    The flocks are all three hundred strong.
+  Who dares despise your cattle too?
+    There ninety, black-lipped, press along.
+  Though horned the sheep, yet peaceful each appears;
+  The cattle come with moist and flapping ears.
+
+  These climb the heights, those drink the pool;
+    Some lie at rest, while others roam.
+  With rain-coats, and thin splint hats cool,
+    And bearing food, your herdsmen come.
+  In thirties, ranged by hues, the creatures stand;
+  Fit victims they will yield at your command.
+
+  Your herdsmen twigs and fagots bring,
+    With prey of birds and beasts for food.
+  Your sheep, untouched by evil thing,
+    Approach, their health and vigor good.
+  The herdsman's waving hand they all behold,
+  And docile come, and pass into the fold.
+
+  Your herdsmen dream;--fish take the place
+    Of men; on banners falcons fly,
+  Displacing snakes and tortoises.
+    The augur tells his prophecy:--
+  "The first betoken plenteous years; the change
+  Of banners shows of homes a widening range."
+
+
+BOOK V
+
+
+
+THE DECADE OF SEAOU MIN
+
+
+
+~A Eunuch Complains of His Fate~
+
+
+  A few fine lines, at random drawn,
+  Like the shell-pattern wrought in lawn
+    To hasty glance will seem.
+  My trivial faults base slander's slime
+  Distorted into foulest crime,
+    And men me worthless deem.
+
+  A few small points, pricked down on wood,
+  May be made out a picture good
+    Of the bright Southern Sieve.
+  Who planned, and helped those slanderers vile,
+  My name with base lies to defile?
+    Unpitied, here I grieve.
+
+  With babbling tongues you go about,
+  And only scheme how to make out
+    The lies you scatter round.
+  Hear me--Be careful what you say;
+  People ere long your words will weigh,
+    And liars you'll be found.
+
+  Clever you are with changeful schemes!
+  How else could all your evil dreams
+    And slanders work their way?
+  Men now believe you; by and by,
+  The truth found out, each vicious lie
+    Will ill for ill repay.
+
+  The proud rejoice; the sufferer weeps.
+  O azure Heaven, from out thy deeps
+    Why look in silence down?
+  Behold those proud men and rebuke;
+  With pity on the sufferers look,
+    And on the evil frown.
+
+  Those slanderers I would gladly take,
+  With all who help their schemes to make,
+    And to the tigers throw.
+  If wolves and tigers such should spare,
+  Td hurl them 'midst the freezing air,
+    Where the keen north winds blow.
+  And should the North compassion feel
+  I'd fling them to great Heaven, to deal
+    On them its direst woe.
+
+  As on the sacred heights you dwell,
+  My place is in the willow dell,
+    One is the other near.
+  Before you, officers, I spread
+  These lines by me, poor eunuch, made.
+    Think not Mang-tsze severe.
+
+
+
+~An Officer Deplores the Misery of the Time~
+
+  In the fourth month summer shines;
+  In the sixth the heat declines.
+  Nature thus grants men relief;
+  Tyranny gives only grief.
+  Were not my forefathers men?
+  Can my suffering 'scape their ken?
+
+  In the cold of autumn days
+  Each plant shrivels and decays.
+  Nature then is hard and stern;
+  Living things sad lessons learn.
+  Friends dispersed, all order gone,
+  Place of refuge have I none.
+
+  Winter days are wild and fierce;
+  Rapid gusts each crevice pierce.
+  Such is my unhappy lot,
+  Unbefriended and forgot!
+  Others all can happy be;
+  I from misery ne'er am free.
+
+  On the mountains are fine trees;
+  Chestnuts, plum-trees, there one sees.
+  All the year their forms they show;
+  Stately more and more they grow.
+  Noble turned to ravening thief!
+  What the cause? This stirs my grief.
+
+  Waters from that spring appear
+  Sometimes foul, and sometimes clear,
+  Changing oft as falls the rain,
+  Or the sky grows bright again.
+  New misfortunes every day
+  Still befall me, misery's prey.
+
+  Aid from mighty streams obtained,
+  Southern States are shaped and drained.
+  Thus the Keang and Han are thanked,
+  And as benefactors ranked.
+  Weary toil my vigor drains;
+  All unnoticed it remains!
+
+  Hawks and eagles mount the sky;
+  Sturgeons in deep waters lie.
+  Out of reach, they safely get,
+  Arrow fear not, nor the net.
+  Hiding-place for me there's none;
+  Here I stay, and make my moan.
+
+  Ferns upon the hills abound;
+  _Ke_ and _e_ in marshy ground.
+  Each can boast its proper place,
+  Where it grows for use or grace.
+  I can only sing the woe,
+  Which, ill-starred, I undergo.
+
+
+
+~On the Alienation of a Friend~
+
+
+  Gently and soft the east wind blows,
+    And then there falls the pelting rain.
+  When anxious fears pressed round you close,
+    Then linked together were we twain.
+  Now happy, and your mind at rest,
+  You turn and cast me from your breast.
+
+  Gently and soft the east wind blows,
+    And then there comes the whirlwind wild.
+  When anxious fears pressed round you close,
+    Your bosom held me as a child.
+  Now happy, and in peaceful state,
+  You throw me off and quite forget.
+
+  Gently and soft the east wind blows,
+    Then round the rocky height it storms.
+  Each plant its leaves all dying shows;
+    The trees display their withered forms.
+  My virtues great forgotten all,
+  You keep in mind my faults, though small.
+
+
+BOOK VI
+
+
+THE DECADE OF PIH SHAN
+
+
+
+~A Picture of Husbandry~
+
+  Various the toils which fields so large demand!
+  We choose the seed; we take our tools in hand.
+  In winter for our work we thus prepare;
+  Then in the spring, bearing the sharpened 'share,
+  We to the acres go that south incline,
+  And to the earth the different seeds consign.
+  Soon, straight and large, upward each plant aspires;--
+  All happens as our noble lord desires.
+
+  The plants will ear; within their sheath confined,
+  The grains will harden, and be good in kind.
+  Nor darnel these, nor wolf's-tail grass infests;
+  From core and leaf we pick the insect pests,
+  And pick we those that eat the joints and roots:--
+  So do we guard from harm the growing fruits.
+  May the great Spirit, whom each farmer names,
+  Those insects take, and cast them to the flames!
+
+  The clouds o'erspread the sky in masses dense,
+  And gentle rain down to the earth dispense.
+  First may the public fields the blessing get,
+  And then with it our private fields we wet!
+  Patches of unripe grain the reaper leaves;
+  And here and there ungathered are the sheaves.
+  Handfuls besides we drop upon the ground,
+  And ears untouched in numbers lie around;--
+
+  These by the poor and widows shall be found.
+  When wives and children to the toilers come,
+  Bringing provisions from each separate home,
+  Our lord of long descent shall oft appear;
+  The Inspector also, glad the men to cheer.
+  They too shall thank the Spirits of the air,
+  With sacrifices pure for all their care;
+  Now red, now black, the victims that they slay,
+  As North or South the sacrifice they pay;
+  While millet bright the altars always show;--
+  And we shall thus still greater blessings know.
+
+
+
+~The Complaint of an Officer~
+
+  O Heaven above, before whose light
+  Revealed is every deed and thought,
+     To thee I cry.
+  Hither on toilsome service brought,
+  In this wild K'ew I watch time's flight,
+     And sadly sigh.
+  The second month had just begun,
+  When from the east we took our way.
+     Through summer hot
+  We passed, and many a wintry day.
+  Summer again its course has run.
+     O bitter lot!
+  There are my compeers, gay at court,
+  While here the tears my face begrime.
+     I'd fain return--
+  But there is that dread net for crime!
+  The fear of it the wish cuts short.
+     In vain I burn!
+
+  Ere we the royal city left,
+  The sun and moon renewed the year.
+     We marched in hope.
+  Now to its close this year is near.
+  Return deferred, of hope bereft,
+     All mourn and mope.
+  My lonesome state haunts aye my breast,
+  While duties grow, and cares increase,
+     Too hard to bear.
+
+  Toils that oppress me never cease;
+  Not for a moment dare I rest,
+    Nigh to despair.
+  I think with fond regard of those,
+  Who in their posts at court remain,
+    My friends of old.
+  Fain would I be with them again,
+  But fierce reproof return would cause.
+    This post I hold.
+
+  When for the West I left my home,
+  The sun and moon both mildly shone,
+    Our hearts to cheer.
+  We'd soon be back, our service done!
+  Alas! affairs more urgent come,
+    And fix us here.
+  The year is hastening to expire.
+  We gather now the southern-wood,
+    The beans we reap;--
+  That for its fragrance, these for food.
+  Such things that constant care require
+    Me anxious keep.
+  Thinking of friends still at their posts,
+  I rise and pass the night outside,
+    So vexed my mind.
+  But soon what changes may betide?
+  I here will stay, whate'er it costs,
+    And be resigned.
+
+  My honored friends, O do not deem
+  Your rest which seems secure from ill
+    Will ever last!
+  Your duties quietly fulfil,
+  And hold the upright in esteem,
+    With friendship fast.
+  So shall the Spirits hear your cry,
+  You virtuous make, and good supply,
+    In measure vast.
+
+  My honored friends, O do not deem
+  Repose that seems secure from ill
+    Will lasting prove.
+  Your duties quietly fulfil,
+  And hold the upright in esteem,
+    With earnest love.
+  So shall the Spirits hear your prayer,
+  And on you happiness confer,
+    Your hopes above.
+
+
+BOOK VII
+
+
+
+DECADE OF SANG HOO
+
+
+
+~The Rejoicings of a Bridegroom~
+
+  With axle creaking, all on fire I went,
+   To fetch my young and lovely bride.
+  No thirst or hunger pangs my bosom rent--
+   I only longed to have her by my side.
+  I feast with her, whose virtue fame had told,
+  Nor need we friends our rapture to behold.
+
+  The long-tailed pheasants surest covert find,
+   Amid the forest on the plain.
+  Here from my virtuous bride, of noble mind,
+   And person tall, I wisdom gain.
+  I praise her while we feast, and to her say,
+  "The love I bear you ne'er will know decay.
+
+  "Poor we may be; spirits and viands fine
+   My humble means will not afford.
+  But what we have, we'll taste and not repine;
+   From us will come no grumbling word.
+  And though to you no virtue I can add,
+  Yet we will sing and dance, in spirit glad.
+
+  "I oft ascend that lofty ridge with toil,
+   And hew large branches from the oaks;
+  Then of their leafy glory them I spoil,
+   And fagots form with vigorous strokes.
+  Returning tired, your matchless grace I see,
+  And my whole soul dissolves in ecstasy.
+
+  "To the high hills I looked, and urged each steed;
+   The great road next was smooth and plain.
+
+  Up hill, o'er dale, I never slackened speed;
+    Like lute-string sounded every rein.
+  I knew, my journey ended, I should come
+  To you, sweet bride, the comfort of my home."
+
+
+
+~Against Listening to Slanderers~
+
+  Like the blueflies buzzing round,
+    And on the fences lighting,
+  Are the sons of slander found,
+    Who never cease their biting.
+  O thou happy, courteous king,
+  To the winds their slanders fling.
+
+  Buzzing round the blueflies hear,
+    About the jujubes flocking!
+  So the slanderers appear,
+    Whose calumnies are shocking.
+  By no law or order bound,
+  All the kingdom they confound.
+
+  How they buzz, those odious flies,
+    Upon the hazels clust'ring!
+  And as odious are the lies
+    Of those slanderers blust'ring.
+  Hatred stirred between us two
+  Shows the evil they can do.
+
+
+
+BOOK VIII
+
+
+
+THE DECADE OF TOO JIN SZE
+
+
+
+~In Praise of By-gone Simplicity~
+
+
+  In the old capital they stood,
+    With yellow fox-furs plain,
+  Their manners all correct and good,
+    Speech free from vulgar stain.
+  Could we go back to Chow's old days,
+  All would look up to them with praise.
+
+  In the old capital they wore
+    _T'ae_ hats and black caps small;
+  And ladies, who famed surnames bore,
+    Their own thick hair let fall.
+  Such simple ways are seen no more,
+  And the changed manners I deplore.
+
+  Ear-rings, made of plainest gold,
+    In the old days were worn.
+  Each lady of a noble line
+    A Yin or Keih seemed born.
+  Such officers and ladies now
+  I see not and my sorrows grow.
+
+  With graceful sweep their girdles fell,
+    Then in the days of old.
+  The ladies' side-hair, with a swell,
+    Like scorpion's tail, rose bold.
+  Such, if I saw them in these days,
+  I'd follow with admiring gaze.
+
+  So hung their girdles, not for show;--
+    To their own length 'twas due.
+  'Twas not by art their hair curled so;--
+    By nature so it grew.
+  I seek such manners now in vain,
+  And pine for them with longing pain.
+
+[NOTE.--Yin and Keih were clan names of great families, the ladies
+of which would be leaders of fashion in the capital.]
+
+
+
+~A Wife Bemoans Her Husband's Absence~
+
+  So full am I of anxious thought,
+  Though all the morn king-grass I've sought,
+    To fill my arms I fail.
+  Like wisp all-tangled is my hair!
+  To wash it let me home repair.
+    My lord soon may I hail!
+
+  Though 'mong the indigo I've wrought
+  The morning long; through anxious thought
+    My skirt's filled but in part.
+  Within five days he was to appear;
+  The sixth has come and he's not here.
+    Oh! how this racks my heart!
+
+  When here we dwelt in union sweet,
+  If the hunt called his eager feet,
+    His bow I cased for him.
+  Or if to fish he went away,
+  And would be absent all the day,
+    His line I put in trim.
+
+  What in his angling did he catch?
+  Well worth the time it was to watch
+    How bream and tench he took.
+  Men thronged upon the banks and gazed;
+  At bream and tench they looked amazed,
+    The triumphs of his hook.
+
+
+
+~The Earl of Shaou's Work~
+
+  As the young millet, by the genial rain
+    Enriched, shoots up luxuriant and tall,
+  So, when we southward marched with toil and pain,
+    The Earl of Shaou cheered and inspired us all.
+
+  We pushed our barrows, and our burdens bore;
+    We drove our wagons, and our oxen led.
+  "The work once done, our labor there is o'er,
+    And home we travel," to ourselves we said.
+
+  Close kept our footmen round the chariot track;
+    Our eager host in close battalions sped.
+  "When once our work is done, then we go back,
+    Our labor over," to themselves they said.
+
+  Hard was the work we had at Seay to do,
+    But Shaou's great earl the city soon upreared.
+  The host its service gave with ardor true;--
+    Such power in all the earl's commands appeared!
+
+  We did on plains and low lands what was meet;
+    We cleared the springs and streams, the land to drain.
+  The Earl of Shaou announced his work complete,
+    And the King's heart reposed, at rest again.
+
+
+
+~The Plaint of King Yew's Forsaken Wife~
+
+  The fibres of the white-flowered rush
+    Are with the white grass bound.
+  So do the two together go,
+    In closest union found.
+  And thus should man and wife abide,
+    The twain combined in one;
+  But this bad man sends me away,
+    And bids me dwell alone.
+
+  Both rush and grass from the bright clouds
+    The genial dew partake.
+
+  Kind and impartial, nature's laws
+    No odious difference make.
+  But providence appears unkind;
+    Events are often hard.
+  This man, to principle untrue,
+    Denies me his regard.
+
+  Northward the pools their waters send,
+    To flood each paddy field;
+  So get the fields the sap they need,
+    Their store of rice to yield.
+  But that great man no deed of grace
+    Deigns to bestow on me.
+  My songs are sighs. At thought of him
+    My heart aches wearily.
+
+  The mulberry branches they collect,
+    And use their food to cook;
+  But I must use a furnace small,
+    That pot nor pan will brook.
+  So me that great man badly treats,
+    Nor uses as his wife,
+  Degrades me from my proper place,
+    And fills with grief my life.
+
+  The bells and drums inside the court
+    Men stand without and hear;
+  So should the feelings in my breast,
+    To him distinct appear.
+  All-sorrowful, I think of him,
+    Longing to move his love;
+  But he vouchsafes no kind response;
+    His thoughts far from me rove.
+
+  The marabow stands on the dam,
+    And to repletion feeds;
+  The crane deep in the forest cries,
+    Nor finds the food it needs.
+  So in my room the concubine
+    By the great man is placed;
+  While I with cruel banishment
+    Am cast out and disgraced.
+
+  The yellow ducks sit on the dam,
+     With left wing gathered low;
+  So on each other do they lean,
+     And their attachment show.
+  And love should thus the man and wife
+     In closest concord bind;
+  But that man turns away from me,
+     And shows a fickle mind.
+
+  When one stands on a slab of stone,
+     No higher than the ground,
+  Nothing is added to his height;--
+     Low with the stone he's found.
+  So does the favorite's mean estate
+     Render that great man mean,
+  While I by him, to distance sent,
+     Am pierced with sorrow keen.
+
+
+
+~Hospitality~
+
+  A few gourd leaves that waved about
+     Cut down and boiled;--the feast how spare!
+  But the good host his spirits takes,
+     Pours out a cup, and proves them rare.
+
+  A single rabbit on the mat,
+     Or baked, or roast:--how small the feast!
+  But the good host his spirits takes,
+     And fills the cup of every guest.
+
+  A single rabbit on the mat,
+     Roasted or broiled:--how poor the meal!
+  But the guests from the spirit vase
+     Fill their host's cup, and drink his weal.
+
+  A single rabbit on the mat,
+     Roasted or baked:--no feast we think!
+  But from the spirit vase they take,
+     Both host and guests, and joyous drink.
+
+
+
+~On the Misery of Soldiers~
+
+  Yellow now is all the grass;
+  All the days in marching pass.
+  On the move is every man;
+  Hard work, far and near, they plan.
+
+  Black is every plant become;
+  Every man is torn from home.
+  Kept on foot, our state is sad;--
+  As if we no feelings had!
+
+  Not rhinoceroses we!
+  Tigers do we care to be?
+  Fields like these so desolate
+  Are to us a hateful fate.
+
+  Long-tailed foxes pleased may hide
+  'Mong the grass, where they abide.
+  We, in box carts slowly borne,
+  On the great roads plod and mourn.
+
+
+
+PART III.--GREATER ODES OF THE KINGDOM
+
+
+
+BOOK I
+
+
+
+DECADE OF KING WAN
+
+
+~Celebrating King Wan~
+
+  The royal Wan now rests on high,
+  Enshrined in brightness of the sky.
+  Chow as a state had long been known,
+  And Heaven's decree at last was shown.
+  Its lords had borne a glorious name;
+  God kinged them when the season came.
+  King Wan ruled well when earth he trod;
+  Now moves his spirit near to God.
+
+  A strong-willed, earnest king was Wan,
+  And still his fame rolls widening on.
+  The gifts that God bestowed on Chow
+  Belong to Wan's descendants now.
+  Heaven blesses still with gifts divine
+  The hundred scions of his line;
+  And all the officers of Chow
+  From age to age more lustrous grow.
+
+  More lustrous still from age to age,
+  All reverent plans their zeal engage;
+  And brilliant statesmen owe their birth
+  To this much-favored spot of earth.
+  They spring like products of the land--
+  The men by whom the realm doth stand.
+  Such aid their numerous bands supply,
+  That Wan rests tranquilly on high.
+
+  Deep were Wan's thoughts, sustained his ways;
+  His reverence lit its trembling rays.
+  Resistless came great Heaven's decree;
+  The sons of Shang must bend the knee;--
+  The sons of Shang, each one a king,
+  In numbers beyond numbering.
+  Yet as God spoke, so must it be:--
+  The sons of Shang all bent the knee.
+
+  Now each to Chow his homage pays--
+  So dark and changing are Heaven's ways.
+  When we pour our libations here,
+  The officers of Shang appear,
+  Quick and alert to give their aid:--
+  Such is the service by them paid,
+  While still they do not cast aside
+  The cap and broidered axe--their pride.
+  Ye servants of our line of kings,
+  Remember him from whom it springs.
+
+  Remember him from whom it springs;--
+  Let this give to your virtue wings.
+  Seek harmony with Heaven's great mind;--
+  So shall you surest blessing find.
+  Ere Shang had lost the nation's heart,
+  Its monarchs all with God had part
+  In sacrifice. From them you see
+  'Tis hard to keep high Heaven's decree.
+
+  'Tis hard to keep high Heaven's decree!
+  O sin not, or you cease to be.
+  To add true lustre to your name,
+  See Shang expire in Heaven's dread flame.
+  For Heaven's high dealings are profound,
+  And far transcend all sense and sound.
+  From Wan your pattern you must draw,
+  And all the States will own your law.
+
+
+[Book II. is omitted]
+
+
+BOOK III [*]
+
+
+
+DECADE OF TANG
+
+
+
+~King Seuen on the Occasion of a Great Drought~
+
+  Grand shone the Milky Way on high,
+  With brilliant span athwart the sky,
+    Nor promise gave of rain.
+  King Seuen long gazed; then from him broke,
+  In anguished tones the words he spoke.
+    Well might he thus complain!
+  "O Heaven, what crimes have we to own,
+  That death and ruin still come down?
+  Relentless famine fills our graves.
+  Pity the king who humbly craves!
+    Our miseries never cease.
+  To every Spirit I have vowed;
+  The choicest victim's blood has flowed.
+  As offerings I have freely paid
+  My store of gems and purest jade.
+    Hear me, and give release!
+
+  "The drought consumes us. As on wing
+  Its fervors fly, and torment bring.
+  With purest mind and ceaseless care
+  My sacrifices I prepare.
+  At thine own border altars, Heaven,
+  And in my father's fane, I've given
+    What might relief have found.
+  What Powers above, below, have sway,
+  To all my precious gifts I pay,
+    Then bury in the ground.
+  Yes, every Spirit has received
+  Due honor, and, still unrelieved,
+    Our sufferings greater grow.
+  How-tseih can't give the needed aid,
+  And help from God is still delayed!
+  The country lies a ruined waste.
+  O would that I alone might taste
+    This bitter cup of woe!
+
+  "The drought consumes us. Nor do I
+  To fix the blame on others try.
+  I quake with dread; the risk I feel,
+  As when I hear the thunders peal,
+    Or fear its sudden crash.
+  Our black-haired race, a remnant now,
+  Will every one be swept from Chow,
+    As by the lightning's flash.
+  Nor I myself will live alone.
+  God from his great and heavenly throne
+    Will not spare even me.
+  O friends and officers, come, blend
+  Your prayers with mine; come, lowly bend.
+  Chow's dynasty will pass away;
+  Its altars at no distant day
+    In ruins all shall be!
+
+  "The drought consumes us. It keeps on
+  Its fatal course. All hope is gone.
+  The air more fierce and fiery glows.
+  Where can I fly? Where seek repose?
+    Death marks me for its prey.
+  Above, no saving hand! Around,
+  No hope, no comfort, can be found.
+  The dukes and ministers of old
+  Give us no help. Can ye withhold
+  Your sympathy, who lately reigned?
+  And parents, how are you restrained,
+    In this so dreadful day?
+
+  "The drought consumes us. There on high
+  The hills are parched. The streams are dry.
+  Drought's demon stalks abroad in ire,
+  And scatters wide his flames and fire.
+    Alas, my woful heart!
+  The fires within its strength consume;
+  The heat without creates a gloom
+    That from it will not part.
+  The dukes and ministers by-gone
+  Respond not to my prayer and moan.
+  God in great Heaven, permission give
+  That I may in retirement live,
+    And try to heal my smart!
+
+  "The drought consumes us. Still I strive,
+  And will not leave while I survive.
+    Duty to shun I fear.
+  Why upon me has come this drought?
+  Vainly I try to search it out,
+    Vainly, with quest severe.
+  For a good harvest soon I prayed,
+  Nor late the rites I duly paid,
+  To Spirits of the air and land.
+  There wanted nought they could demand,
+    Their favor to secure.
+  God in great heaven, be just, be kind!
+  Thou dost not bear me in Thy mind.
+  My cry, ye wisest Spirits, hear!
+  Ye whom I constantly revere,
+    Why do I this endure?
+
+  "The drought consumes us. People fly,
+  And leave their homes. Each social tie
+    And bond of rule is snapt.
+  The Heads of Boards are all perplexed;
+  My premier's mind is sorely vexed;
+    In trouble all are wrapt.
+  The Masters of my Horse and Guards;
+  My cook, and men of different wards:--
+  Not one has from the struggle shrunk.
+  Though feeling weak, they have not sunk,
+    But done their best to aid.
+  To the great sky I look with pain;--
+  Why do these grievous sorrows rain
+    On my devoted head?
+
+  "Yes, at the mighty sky I gaze,
+  And lo! the stars pursue their maze,
+    And sparkle clear and bright.
+  Ah! Heaven nor helps, nor seems to ken.
+  Great officers and noble men,
+  With all your powers ye well have striven,
+  And reverently have sought from Heaven
+    Its aid in our great fight.
+  My death is near; but oh! keep on,
+  And do as thus far you have done.
+    Regard you only me?
+  No, for yourselves and all your friends,
+  On whom for rule the land depends,
+    You seek security.
+  I turn my gaze to the great sky;--
+  When shall this drought be done, and I
+    Quiet and restful be?"
+
+
+[NOTE *: Selections from Book II. are omitted.--EDITOR.]
+
+
+
+PART IV.--ODES OF THE TEMPLE AND ALTAR
+
+
+
+BOOK I
+
+
+
+SACRIFICIAL ODES OF CHOW
+
+
+
+~Appropriate to a Sacrifice to King Wan~
+
+  My offerings here are given,
+    A ram, a bull.
+  Accept them, mighty Heaven,
+    All-bountiful.
+
+  Thy statutes, O great king,
+    I keep, I love;
+  So on the realm to bring
+    Peace from above.
+
+  From Wan comes blessing rich;
+    Now on the right
+  He owns those gifts to which
+    Him I invite.
+
+  Do I not night and day,
+    Revere great Heaven,
+  That thus its favor may
+    To Chow be given?
+
+
+
+~On Sacrificing to the Kings Woo, Ching, and K'ang~
+
+  The arm of Woo was full of might;
+    None could his fire withstand;
+  And Ching and K'ang stood forth to sight,
+    As kinged by God's own hand.
+
+  We err not when we call them sage.
+    How grandly they maintained
+  Their hold of all the heritage
+    That Wan and Woo had gained!
+
+  As here we worship, they descend,
+    While bells and drums resound,
+  And stones and lutes their music blend.
+    With blessings we are crowned.
+
+  The rites correctly we discharge;
+    The feast we freely share.
+  Those Sires Chow's glory will enlarge,
+    And ever for it care.
+
+
+
+THE TRAVELS OF FA-HIEN
+
+
+
+[Translation by James Legge]
+
+
+TRANSLATOR'S INTRODUCTION
+
+
+Nothing of great importance is known about Fa-hien in addition to what
+may be gathered from his own record of his travels. I have read the
+accounts of him in the "Memoirs of Eminent Monks," compiled in A.D. 519,
+and a later work, the "Memoirs of Marvellous Monks," by the third
+emperor of the Ming dynasty (A.D. 1403-1424), which, however, is nearly
+all borrowed from the other; and all in them that has an appearance of
+verisimilitude can be brought within brief compass.
+
+His surname, they tell us, was Kung, and he was a native of Wu-yang in
+P'ing-yang, which is still the name of a large department in Shan-hsi.
+He had three brothers older than himself; but when they all died before
+shedding their first teeth, his father devoted him to the service of the
+Buddhist society, and had him entered as a Sramanera, still keeping him
+at home in the family. The little fellow fell dangerously ill, and the
+father sent him to the monastery, where he soon got well and refused to
+return to his parents.
+
+When he was ten years old, his father died; and an uncle, considering
+the widowed solitariness and helplessness of the mother, urged him to
+renounce the monastic life, and return to her, but the boy replied, "I
+did not quit the family in compliance with my father's wishes, but
+because I wished to be far from the dust and vulgar ways of life. This
+is why I choose monkhood." The uncle approved of his words and gave over
+urging him. When his mother also died, it appeared how great had been
+the affection for her of his fine nature; but after her burial he
+returned to the monastery.
+
+On one occasion he was cutting rice with a score or two of his
+fellow-disciples, when some hungry thieves came upon them to take away
+their grain by force. The other Sramaneras all fled, but our young hero
+stood his ground, and said to the thieves, "If you must have the grain,
+take what you please. But, sirs, it was your former neglect of charity
+which brought you to your present state of destitution; and now, again,
+you wish to rob others. I am afraid that in the coming ages you will
+have still greater poverty and distress; I am sorry for you beforehand."
+With these words he followed his companions to the monastery, while the
+thieves left the grain and went away, all the monks, of whom there were
+several hundred, doing homage to his conduct and courage.
+
+When he had finished his novitiate and taken on him the obligations of
+the full Buddhist orders, his earnest courage, clear intelligence, and
+strict regulation of his demeanor, were conspicuous; and soon after, he
+undertook his journey to India in search of complete copies of the
+Vinaya-pitaka. What follows this is merely an account of his travels in
+India and return to China by sea, condensed from his own narrative, with
+the addition of some marvellous incidents that happened to him, on his
+visit to the Vulture Peak near Rajagriha.
+
+It is said in the end that after his return to China, he went to the
+capital (evidently Nanking), and there, along with the Indian Sramana
+Buddha-bhadra, executed translations of some of the works which he had
+obtained in India; and that before he had done all that he wished to do
+in this way, he removed to King-chow (in the present Hoo-pih), and died
+in the monastery of Sin, at the age of eighty-eight, to the great sorrow
+of all who knew him. It is added that there is another larger work
+giving an account of his travels in various countries.
+
+Such is all the information given about our author, beyond what he has
+himself told us. Fa-hien was his clerical name, and means "Illustrious
+in the Law," or "Illustrious master of the Law." The Shih which often
+precedes it is an abbreviation of the name of Buddha as Sakyamuni, "the
+Sakya, mighty in Love, dwelling in Seclusion and Silence," and may be
+taken as equivalent to Buddhist. He is sometimes said to have belonged
+to "the eastern Tsin dynasty" (A.D. 317-419), and sometimes to "the
+Sung," that is, the Sung dynasty of the House of Liu (A.D. 420-478). If
+he became a full monk at the age of twenty, and went to India when he
+was twenty-five, his long life may have been divided pretty equally
+between the two dynasties.
+
+If there were ever another and larger account of Fa-hien's travels than
+the narrative of which a translation is now given, it has long ceased to
+be in existence.
+
+In the catalogue of the imperial library of the Suy dynasty (A.D.
+589-618), the name Fa-hien occurs four times. Towards the end of the
+last section of it, after a reference to his travels, his labors in
+translation at Kin-ling (another name for Nanking), in conjunction with
+Buddha-bhadra, are described. In the second section we find "A Record of
+Buddhistic Kingdoms"--with a note, saying that it was the work of "the
+Sramana, Fa-hien"; and again, we have "Narrative of Fa-hien in two
+Books," and "Narrative of Fa-hien's Travels in one Book." But all these
+three entries may possibly belong to different copies of the same work,
+the first and the other two being in separate subdivisions of the
+catalogue.
+
+In the two Chinese copies of the narrative in my possession the title is
+"Record of Buddhistic Kingdoms." In the Japanese or Corean recension the
+title is twofold; first, "Narrative of the Distinguished Monk, Fa-hien";
+and then, more at large, "Incidents of Travels in India, by the Sramana
+of the Eastern Tsin, Fa-hien, recorded by himself."
+
+There is still earlier attestation of the existence of our little work
+than the Suy catalogue. The "Catalogue Raisonne" of the imperial library
+of the present dynasty mentions two quotations from it by Le Tao-yueen, a
+geographical writer of the dynasty of the Northern Wei (A.D. 386-584),
+one of them containing eighty-nine characters, and the other two hundred
+and seventy-six; both of them given as from the "Narrative of Fa-hien."
+
+In all catalogues subsequent to that of Suy our work appears. The
+evidence for its authenticity and genuineness is all that could be
+required. It is clear to myself that the "Record of Buddhistic Kingdoms"
+and the "Narrative of his Travels by Fa-hien" were designations of one
+and the same work, and that it is doubtful whether any larger work on
+the same subject was ever current. With regard to the text subjoined to
+my translation, it was published in Japan in 1779. The editor had before
+him four recensions of the narrative; those of the Sung and Ming
+dynasties, with appendices on the names of certain characters in them;
+that of Japan; and that of Corea. He wisely adopted the Corean text,
+published in accordance with a royal rescript in 1726, so far as I can
+make out; but the different readings of the other texts are all given in
+top-notes, instead of foot-notes as with us, this being one of the
+points in which customs in the East and West go by contraries. Very
+occasionally, the editor indicates by a single character, equivalent to
+"right" or "wrong," which reading in his opinion is to be preferred.
+
+The editors of the "Catalogue Raisonne" intimate their doubts of the
+good taste and reliability of all Fa-hien's statements. It offends them
+that he should call central India the "Middle Kingdom," and China, which
+to them was the true and only Middle Kingdom, but "a Border-land"--it
+offends them as the vaunting language of a Buddhist writer, whereas the
+reader will see in the expressions only an instance of what Fa-hien
+calls his "simple straightforwardness."
+
+As an instance of his unreliability they refer to his account of the
+Buddhism of Khoten, whereas it is well-known, they say, that the
+Khoteners from ancient times till now have been Mohammedans;--as if they
+could have been so one hundred and seventy years before Mohammed was
+born, and two hundred twenty-two years before the year of the Hegira!
+And this is criticism in China. The catalogue was ordered by the
+K'ien-lung emperor in 1722. Between three and four hundred of the "Great
+Scholars" of the empire were engaged on it in various departments, and
+thus egregiously ignorant did they show themselves of all beyond the
+limits of their own country, and even of the literature of that country
+itself.
+
+Much of what Fa-hien tells his readers of Buddhist miracles and legends
+is indeed unreliable and grotesque; but we have from him the truth as to
+what he saw and heard.
+
+In concluding this introduction I wish to call attention to some
+estimates of the number of Buddhists in the world which have become
+current, believing, as I do, that the smallest of them is much above
+what is correct.
+
+In a note on the first page of his work on the Bhilsa Topes (1854),
+General Cunningham says: "The Christians number about two hundred and
+seventy millions; the Buddhists about two hundred and twenty-two
+millions, who are distributed as follows: China one hundred and seventy
+millions, Japan twenty-five millions, Anam fourteen millions, Siam three
+millions, Ava eight millions, Nepal one million, and Ceylon one
+million." In his article on M.J. Barthelemy Saint-Hilaire's "Le Bouddha
+et sa Religion," republished in his "Chips from a German workshop," vol.
+i. (1868), Professor Max Mueller says, "The young prince became the
+founder of a religion which, after more than two thousand years, is
+still professed by four hundred and fifty-five millions of human
+beings," and he appends the following note: "Though truth is not settled
+by majorities, it would be interesting to know which religion counts at
+the present moment the largest numbers of believers. Berghaus, in his
+'Physical Atlas,' gives the following division of the human race
+according to religion: 'Buddhists 31.2 per cent., Christians 30.7,
+Mohammedans 15.7, Brahmanists 13.4, Heathens 8.7, and Jews O.3.' As
+Berghaus does not distinguish the Buddhists in China from the followers
+of Confucius and Laotse, the first place on the scale belongs really to
+Christianity. It is difficult in China to say to what religion a man
+belongs, as the same person may profess two or three. The emperor
+himself, after sacrificing according to the ritual of Confucius, visits
+a Tao-tse temple, and afterwards bows before an image of Fo in a
+Buddhist chapel." ("Melanges Asiatiques de St. Petersbourg," vol. ii. p.
+374.)
+
+Both these estimates are exceeded by Dr. T.W. Rhys Davids (intimating
+also the uncertainty of the statements, and that numbers are no evidence
+of truth) in the introduction to his "Manual of Buddhism." The Buddhists
+there appear as amounting in all to five hundred millions:--thirty
+millions of Southern Buddhists, in Ceylon, Burma, Siam, Anam, and India
+(Jains); and four hundred and seventy millions of Northern Buddhists, of
+whom nearly thirty-three millions are assigned to Japan, and 414,686,974
+to the eighteen provinces of China proper. According to him, Christians
+amount to about 26 per cent, of mankind, Hindus to about 13, Mohammedans
+to about 12-1/2, Buddhists to about 40, and Jews to about one-half of
+one per cent.
+
+In regard to all these estimates, it will be observed that the immense
+numbers assigned to Buddhism are made out by the multitude of Chinese
+with which it is credited. Subtract Cunningham's one hundred and seventy
+millions of Chinese from his total of two hundred and twenty-two
+millions, and there remain only fifty-two millions of Buddhists.
+Subtract Davids's four hundred fourteen and one-half millions of Chinese
+from his total of five hundred millions, and there remain only
+eighty-five and one-half millions for Buddhism. Of the numbers assigned
+to other countries, as well as of their whole populations, I am in
+considerable doubt, excepting in the cases of Ceylon and India; but the
+greatness of the estimates turns upon the immense multitudes said to be
+in China. I do not know what total population Cunningham allowed for
+that country, nor on what principle he allotted one hundred and seventy
+millions of it to Buddhism; perhaps he halved his estimate of the whole,
+whereas Berghaus and Davids allotted to it the highest estimates that
+have been given of the people.
+
+But we have no certain information of the population of China. At an
+interview with the former Chinese ambassador, Kwo Sung-tao, in Paris, in
+1878, I begged him to write out for me the amount, with the authority
+for it, and he assured me that it could not be done. I have read
+probably almost everything that has been published on the subject, and
+endeavored by methods of my own to arrive at a satisfactory
+conclusion;--without reaching a result which I can venture to lay before
+the public. My impression has been that four hundred millions is hardly
+an exaggeration.
+
+But supposing that we had reliable returns of the whole population, how
+shall we proceed to apportion that among Confucianists, Taoists, and
+Buddhists? Confucianism is the orthodoxy of China. The common name for
+it is Ju Chiao, "the Doctrines held by the Learned Class," entrance into
+the circle of which is, with a few insignificant exceptions, open to all
+the people. The mass of them and the masses under their influence are
+preponderatingly Confucian; and in the observance of ancestral worship,
+the most remarkable feature of the religion proper of China from the
+earliest times, of which Confucius was not the author but the prophet,
+an overwhelming majority are regular and assiduous.
+
+Among "the strange principles" which the emperor of the K'ang-hsi
+period, in one of his famous Sixteen Precepts, exhorted his people to
+"discountenance and put away, in order to exalt the correct doctrine,"
+Buddhism and Taoism were both included. If, as stated in the note quoted
+from Professor Mueller, the emperor countenances both the Taoist worship
+and the Buddhist, he does so for reasons of state; to please especially
+his Buddhistic subjects in Thibet and Mongolia, and not to offend the
+many whose superstitious fancies incline to Taoism.
+
+When I went out and in as a missionary among the Chinese people for
+about thirty years, it sometimes occurred to me that only the inmates of
+their monasteries and the recluses of both systems should be enumerated
+as Buddhists and Taoists; but I was in the end constrained to widen that
+judgment, and to admit a considerable following of both among the
+people, who have neither received the tonsure nor assumed the yellow
+top. Dr. Eitel, in concluding his discussion of this point in his
+"Lecture on Buddhism, an Event in History," says: "It is not too much to
+say that most Chinese are theoretically Confucianists, but emotionally
+Buddhists or Taoists. But fairness requires us to add that, though the
+mass of the people are more or less influenced by Buddhist doctrines,
+yet the people, as a whole, have no respect for the Buddhist church, and
+habitually sneer at Buddhist priests." For the "most" in the former of
+these two sentences I would substitute "nearly all;" and between my
+friend's "but" and "emotionally" I would introduce "many are," and would
+not care to contest his conclusion further. It does seem to me
+preposterous to credit Buddhism with the whole of the vast population of
+China, the great majority of whom are Confucianists. My own opinion is
+that its adherents are not so many as those even of Mohammedanism, and
+that instead of being the most numerous of the religions (so-called) of
+the world, it is only entitled to occupy the fifth place, ranking below
+Christianity, Confucianism, Brahmanism, and Mohammedanism, and followed,
+some distance off, by Taoism. To make a table of percentages of mankind,
+and to assign to each system its proportion, are to seem to be wise
+where we are deplorably ignorant; and, moreover, if our means of
+information were much better than they are, our figures would merely
+show the outward adherence. A fractional percentage might tell more for
+one system than a very large integral one for another.
+
+JAMES LEGGE.
+
+
+
+THE TRAVELS OF FA-HIEN
+
+
+
+CHAPTER I
+
+~From Ch'ang-gan to the Sandy Desert~
+
+
+Fa-Hien had been living in Ch'ang-gan. [1] Deploring the mutilated and
+imperfect state of the collection of the Books of Discipline, in the
+second year of the period Hwang-che, being the Ke-hae year of the cycle,
+[2] he entered into an engagement with Hwuy-king, Tao-ching, Hwuy-ying,
+and Hwuy-wei, that they should go to India and seek for the Disciplinary
+Rules.
+
+After starting from Ch'ang-gan, they passed through Lung, [3] and came
+to the kingdom of K'een-kwei,[4] where they stopped for the summer
+retreat. When that was over, they went forward to the kingdom of
+Now-t'an, crossed the mountain of Yang-low, and reached the emporium of
+Chang-yih.[5] There they found the country so much disturbed that
+travelling on the roads was impossible for them. Its king, however, was
+very attentive to them, kept them in his capital, and acted the part of
+their danapati.[6]
+
+Here they met with Che-yen, Hwuy-keen, Sang-shao, Pao-yun, and
+Sang-king; and in pleasant association with them, as bound on the same
+journey with themselves, they passed the summer retreat of that year [7]
+together, resuming after it their travelling, and going on to
+T'un-hwang, [8] the chief town in the frontier territory of defence
+extending for about eighty li from east to west, and about forty from
+north to south. Their company, increased as it had been, halted there
+for some days more than a month, after which Fa-hien and his four
+friends started first in the suite of an envoy, having separated for a
+time from Pao-yun and his associates.
+
+Le Hao, the prefect of Tun-hwang, had supplied them with the means of
+crossing the desert before them, in which there are many evil demons and
+hot winds. Travellers who encounter them perish all to a man. There is
+not a bird to be seen in the air above, nor an animal on the ground
+below. Though you look all round most earnestly to find where you can
+cross, you know not where to make your choice, the only mark and
+indication being the dry bones of the dead left upon the sand.
+
+
+[Footnote 1: Ch'ang-gan is still the name of the principal district (and
+its city) in the department of Se-gan, Shen-se. It had been the capital
+of the first empire of Han (B.C. 202 A.D. 24), as it subsequently was
+that of Suy (A.D. 589-618).]
+
+[Footnote 2: The period Hwang-che embraced from A.D. 399 to 414, being
+the greater portion of the reign of Yao Hing of the After Ts'in, a
+powerful prince. He adopted Hwang-che for the style of his reign in 399,
+and the cyclical name of that year was Kang-tsze. It is not possible at
+this distance of time to explain, if it could be explained, how Fa-hien
+came to say that Ke-hae was the second year of the period. It seems most
+reasonable to suppose that he set out on his pilgrimage in A.D. 399, the
+cycle name of which was Ke-hae. In the "Memoirs of Eminent Monks" it is
+said that our author started in the third year of the period Lung-gan of
+the Eastern Ts'in, which was A.D. 399.]
+
+[Footnote 3: Lung embraced the western part of Shen-se and the eastern
+part of Kan-suh. The name remains in Lung Chow, in the extreme west of
+Shen-se.]
+
+[Footnote 4: K'een-kwei was the second king of "the Western Ts'in."
+Fa-hien would find him at his capital, somewhere in the present
+department of Lan-chow, Kan-suh.]
+
+[Footnote 5: Chang-yih is still the name of a district in Kan-chow
+department, Kan-suh. It is a long way north and west from Lan-chow, and
+not far from the Great Wall. Its king at this time was, probably,
+Twan-yeh of "the northern Leang."]
+
+[Footnote 6: Dana is the name for religious charity, the first of the
+six paramitas, or means of attaining to nirvana; and a danapati is "one
+who practises dana and thereby crosses the sea of misery."]
+
+[Footnote 7: This was the second summer since the pilgrims left
+Ch'ang-gan. We are now, therefore, probably, in A.D. 400.]
+
+[Footnote 8: T'un-hwang is still the name of one of the two districts
+constituting the department of Gan-se, the most western of the
+prefectures of Kan-suh; beyond the termination of the Great Wall.]
+
+
+
+CHAPTER II
+
+~On to Shen-shen and thence to Khoten~
+
+
+After travelling for seventeen days, a distance we may calculate of
+about 1500 li, the pilgrims reached the kingdom of Shen-shen, a country
+rugged and hilly, with a thin and barren soil. The clothes of the common
+people are coarse, and like those worn in our land of Han, [1] some
+wearing felt and others coarse serge or cloth of hair; this was the only
+difference seen among them. The king professed our Law, and there might
+be in the country more than four thousand monks, who were all students
+of the hinayana. [2] The common people of this and other kingdoms in
+that region, as well as the Sramans, [3] all practise the rules of
+India, only that the latter do so more exactly, and the former more
+loosely. So the travellers found it in all the kingdoms through which
+they went on their way from this to the west, only that each had its own
+peculiar barbarous speech. The monks, however, who had given up the
+worldly life and quitted their families, were all students of Indian
+books and the Indian language. Here they stayed for about a month, and
+then proceeded on their journey, fifteen days' walking to the northwest
+bringing them to the country of Woo-e. In this also there were more than
+four thousand monks, all students of the hinayana. They were very strict
+in their rules, so that Sramans from the territory of Ts'in were all
+unprepared for their regulations. Fa-hien, through the management of Foo
+Kung-sun, _maitre d'hotellerie_, was able to remain with his company in
+the monastery where they were received for more than two months, and
+here they were rejoined by Pao-yun and his friends. At the end of that
+time the people of Woo-e neglected the duties of propriety and
+righteousness, and treated the strangers in so niggardly a manner that
+Che-yen, Hwuy-keen, and Hwuy-wei went back towards Kao-ch'ang, hoping to
+obtain there the means of continuing their journey. Fa-hien and the
+rest, however, through the liberality of Foo Kung-sun, managed to go
+straight forward in a southwest direction. They found the country
+uninhabited as they went along. The difficulties which they encountered
+in crossing the streams and on their route, and the sufferings which
+they endured, were unparalleled in human experience, but in the course
+of a month and five days they succeeded in reaching Yu-teen.
+
+
+[Footnote 1: This is the name which Fa-hien always uses when he would
+speak of China, his native country, as a whole, calling it from the
+great dynasty which had ruled it, first and last, for between four and
+five centuries. Occasionally, as we shall immediately see, he speaks of
+"the territory of Ts'in or Ch'in," but intending thereby only the
+kingdom of Ts'in, having its capital in Ch'ang-gan.]
+
+[Footnote 2: Meaning the "small vehicle, or conveyance." There are in
+Buddhism the triyana, or "three different means of salvation, i.e. of
+conveyance across the samsara, or sea of transmigration, to the shores
+of nirvana. Afterwards the term was used to designate the different
+phases of development through which the Buddhist dogma passed, known as
+the mahayana, hinayana, and madhyamayana." "The hinayana is the simplest
+vehicle of salvation, corresponding to the first of the three degrees of
+saintship." E.H., pp. 151-2, 45, and 117.]
+
+[Footnote 3: "Sraman" may in English take the place of Sramana, the name
+for Buddhist monks, as those who have separated themselves from (left)
+their families, and quieted their hearts from all intrusion of desire
+and lust.]
+
+
+
+CHAPTER III
+
+~Khoten--Processions of Images~
+
+
+Yu-Teen is a pleasant and prosperous kingdom, with a numerous and
+flourishing population. The inhabitants all profess our Law, and join
+together in its religious music for their enjoyment. The monks amount to
+several myriads, most of whom are students of the mahayana. [1] They all
+receive their food from the common store. Throughout the country the
+houses of the people stand apart like separate stars, and each family
+has a small tope [2] reared in front of its door. The smallest of these
+may be twenty cubits high, or rather more. They make in the monasteries
+rooms for monks from all quarters, the use of which is given to
+travelling monks who may arrive, and who are provided with whatever else
+they require.
+
+The lord of the country lodged Fa-hien and the others comfortably, and
+supplied their wants, in a monastery called Gomati, of the mahayana
+school. Attached to it there are three thousand monks, who are called to
+their meals by the sound of a bell. When they enter the refectory, their
+demeanor is marked by a reverent gravity, and they take their seats in
+regular order, all maintaining a perfect silence. No sound is heard from
+their alms-bowls and other utensils. When any of these pure men require
+food, they are not allowed to call out to the attendants for it, but
+only make signs with their hands.
+
+Hwuy-king, Tao-ching, and Hwuy-tah set out in advance towards the
+country of K'eeh-ch'a; but Fa-hien and the others, wishing to see the
+procession of images, remained behind for three months. There are in
+this country four great monasteries, not counting the smaller ones.
+Beginning on the first day of the fourth month, they sweep and water the
+streets inside the city, making a grand display in the lanes and byways.
+Over the city gate they pitch a large tent, grandly adorned in all
+possible ways, in which the king and queen, with their ladies
+brilliantly arrayed, take up their residence for the time.
+
+The monks of the Gomati monastery, being mahayana students, and held in
+greatest reverence by the king, took precedence of all the others in the
+procession. At a distance of three or four li from the city, they made a
+four-wheeled image car, more than thirty cubits high, which looked like
+the great hall of a monastery moving along. The seven precious
+substances [3] were grandly displayed about it, with silken streamers
+and canopies hanging all around. The chief image stood in the middle of
+the car, with two Bodhisattvas [4] in attendance on it, while devas were
+made to follow in waiting, all brilliantly carved in gold and silver,
+and hanging in the air. When the car was a hundred paces from the gate,
+the king put off his crown of state, changed his dress for a fresh suit,
+and with bare feet, carrying in his hands flowers and incense, and with
+two rows of attending followers, went out at the gate to meet the image;
+and, with his head and face bowed to the ground, he did homage at its
+feet, and then scattered the flowers and burnt the incense. When the
+image was entering the gate, the queen and the brilliant ladies with her
+in the gallery above scattered far and wide all kinds of flowers, which
+floated about and fell promiscuously to the ground. In this way
+everything was done to promote the dignity of the occasion. The
+carriages of the monasteries were all different, and each one had its
+own day for the procession. The ceremony began on the first day of the
+fourth month, and ended on the fourteenth, after which the king and
+queen returned to the palace.
+
+Seven or eight li to the west of the city there is what is called the
+King's new monastery, the building of which took eighty years, and
+extended over three reigns. It may be two hundred and fifty cubits in
+height, rich in elegant carving and inlaid work, covered above with gold
+and silver, and finished throughout with a combination of all the
+precious substances. Behind the tope there has been built a Hall of
+Buddha, of the utmost magnificence and beauty, the beams, pillars,
+venetianed doors and windows, being all overlaid with gold-leaf. Besides
+this, the apartments for the monks are imposingly and elegantly
+decorated, beyond the power of words to express. Of whatever things of
+highest value and preciousness the kings in the six countries on the
+east of the Ts'ung range of mountains are possessed, they contribute the
+greater portion to this monastery, using but a small portion of them
+themselves.
+
+
+[Footnote 1: Mahayana is a later form of the Buddhist doctrine, the
+second phase of its development corresponding to the state of a
+Bodhisattva, who, being able to transport himself and all mankind to
+nirvana, may be compared to a huge vehicle.]
+
+[Footnote 2: A worshipping place, an altar, or temple.]
+
+[Footnote 3: The Sapta-ratna, gold, silver, lapis lazuli, rock crystal,
+rubies, diamonds or emeralds, and agate.]
+
+[Footnote 4: A Bodhisattva is one whose essence has become intelligence;
+a Being who will in some future birth as a man (not necessarily or
+usually the next) attain to Buddhahood. The name does not include those
+Buddhas who have not yet attained to parinirvana. The symbol of the
+state is an elephant fording a river.]
+
+
+
+CHAPTER IV
+
+~Through the Ts'ung Mountains to K'eech-ch'a~
+
+
+When the processions of images in the fourth month were over, Sang-shao,
+by himself alone, followed a Tartar who was an earnest follower of the
+Law, and proceeded towards Ko-phene. Fa-hien and the others went forward
+to the kingdom of Tsze-hoh, which it took them twenty-five days to
+reach. Its king was a strenuous follower of our Law, and had around him
+more than a thousand monks, mostly students of the mahayana. Here the
+travellers abode fifteen days, and then went south for four days, when
+they found themselves among the Ts'ung-ling mountains, and reached the
+country of Yu-hwuy, where they halted and kept their retreat. [1] When
+this was over, they went on among the hills for twenty-five days, and
+got to K'eeh-ch'a, there rejoining Hwuy-king and his two companions.
+
+
+[Footnote 1: This was the retreat already twice mentioned as kept by the
+pilgrims in the summer, the different phraseology, "quiet rest," without
+any mention of the season, indicating their approach to India. Two, if
+not three, years had elapsed since they left Ch'ang-gan. Are we now with
+them in 402?]
+
+
+
+CHAPTER V
+
+~Great Quinquennial Assembly of Monks~
+
+
+It happened that the king of the country was then holding the pancha
+parishad; that is, in Chinese, the great quinquennial assembly. When
+this is to be held, the king requests the presence of the Sramans from
+all quarters of his kingdom. They come as if in clouds; and when they
+are all assembled, their place of session is grandly decorated. Silken
+streamers and canopies are hung out in it, and water-lilies in gold and
+silver are made and fixed up behind the places where the chief of them
+are to sit. When clean mats have been spread, and they are all seated,
+the king and his ministers present their offerings according to rule and
+law. The assembly takes place in the first, second, or third month, for
+the most part in the spring.
+
+After the king has held the assembly, he further exhorts the ministers
+to make other and special offerings. The doing of this extends over one,
+two, three, five, or even seven days; and when all is finished, he takes
+his own riding-horse, saddles, bridles, and waits on him himself, while
+he makes the noblest and most important minister of the kingdom mount
+him. Then, taking fine white woollen cloth, all sorts of precious
+things, and articles which the Sramans require, he distributes them
+among them, uttering vows at the same time along with all his ministers;
+and when this distribution has taken place, he again redeems whatever he
+wishes from the monks.
+
+The country, being among the hills and cold, does not produce the other
+cereals, and only the wheat gets ripe. After the monks have received
+their annual portion of this, the mornings suddenly show the hoar-frost,
+and on this account the king always begs the monks to make the wheat
+ripen [1] before they receive their portion. There is in the country a
+spittoon which belonged to Buddha, made of stone, and in color like his
+alms-bowl. There is also a tooth of Buddha, for which the people have
+reared a tope, connected with which there are more than a thousand monks
+and their disciples, all students of the hinayana. To the east of these
+hills the dress of the common people is of coarse materials, as in our
+country of Ts'in, but here also there were among them the differences of
+fine woollen cloth and of serge or haircloth. The rules observed by the
+Sramans are remarkable, and too numerous to be mentioned in detail. The
+country is in the midst of the Onion range. As you go forward from these
+mountains, the plants, trees, and fruits are all different from those of
+the land of Han, excepting only the bamboo, pomegranate, and sugarcane.
+
+
+[Footnote 1: Watters calls attention to this as showing that the monks
+of K'eeh-ch'a had the credit of possessing weather-controlling powers.]
+
+
+
+CHAPTER VI
+
+~North India--Image of Maitreya Bodhisattva~
+
+
+From this the travellers went westward towards North India, and after
+being on the way for a month, they succeeded in getting across and
+through the range of the Onion mountains. The snow rests on them both
+winter and summer. There are also among them venomous dragons, which,
+when provoked, spit forth poisonous winds, and cause showers of snow and
+storms of sand and gravel. Not one in ten thousand of those who
+encounter these dangers escapes with his life. The people of the country
+call the range by the name of "The Snow mountains." When the travellers
+had got through them, they were in North India, and immediately on
+entering its borders, found themselves in a small kingdom called
+T'oleih, where also there were many monks, all students of the hinayana.
+
+In this kingdom there was formerly an Arhan, [1] who by his supernatural
+power took a clever artificer up to the Tushita [2] heaven, to see the
+height, complexion, and appearance of Maitreya Bodhisattva, [3] and then
+return and make an image of him in wood. First and last, this was done
+three times, and then the image was completed, eighty cubits in height,
+and eight cubits at the base from knee to knee of the crossed legs. On
+fast-days it emits an effulgent light. The kings of the surrounding
+countries vie with one another in presenting offerings to it. Here it
+is--to be seen now as of old.
+
+[Footnote 1: Lo-han, Arhat, Arahat are all designations of the perfected
+Arya, the disciple who has passed the different stages of the Noble
+Path, or eightfold excellent way, who has conquered all passions, and is
+not to be reborn again. Arhatship implies possession of certain
+supernatural powers, and is not to be succeeded by Buddhaship, but
+implies the fact of the saint having already attained Nirvana.]
+
+[Footnote 2: Tushita is the fourth Devaloka, where all Bodhisattvas are
+reborn before finally appearing on earth as Buddha. Life lasts in
+Tushita four thousand years, but twenty-four hours there are equal to
+four hundred years on earth.]
+
+[Footnote 3: Maitreya was a Bodhisattva, the principal one, indeed, of
+Sakyamuni's retinue, but is not counted among the ordinary disciples,
+nor is anything told of his antecedents. It was in the Tushita heaven
+that Sakyamuni met him and appointed him as his successor, to appear as
+Buddha after the lapse of five thousand years. Maitreya is therefore the
+expected Messiah of the Buddhists, residing at present in Tushita.]
+
+
+
+CHAPTER VII
+
+~The Perilous Crossing of the Indus~
+
+
+The travellers went on to the southwest for fifteen days at the foot of
+the mountains, and following the course of their range. The way was
+difficult and rugged, running along a bank exceedingly precipitous,
+which rose up there, a hill-like wall of rock, ten thousand cubits from
+the base. When one approached the edge of it, his eyes became unsteady;
+and if he wished to go forward in the same direction, there was no place
+on which he could place his foot; and beneath were the waters of the
+river called the Indus. In former times men had chiselled paths along
+the rocks, and distributed ladders on the face of them, to the number
+altogether of seven hundred, at the bottom of which there was a
+suspension bridge of ropes, by which the river was crossed, its banks
+being there eighty paces apart. The place and arrangements are to be
+found in the Records of the Nine Interpreters, but neither Chang K'een
+[1] nor Kan Ying [2] had reached the spot.
+
+The monks asked Fa-hien if it could be known when the Law of Buddha
+first went to the east. He replied, "When I asked the people of those
+countries about it, they all said that it had been handed down by their
+fathers from of old that, after the setting up of the image of Maitreya
+Bodhisattva, there were Sramans of India who crossed this river,
+carrying with them Sutras and Books of Discipline. Now the image was set
+up rather more than three hundred years after the Nirvana of Buddha,
+which may be referred to the reign of king P'ing of the Chow dynasty.
+According to this account we may say that the diffusion of our great
+doctrines in the East began from the setting up of this image. If it had
+not been through that Maitreya, the great spiritual master who is to be
+the successor of the Sakya, who could have caused the 'Three Precious
+Ones,' [3] to be proclaimed so far, and the people of those border lands
+to know our Law? We know of a truth that the opening of the way for such
+a mysterious propagation is not the work of man; and so the dream of the
+emperor Ming of Han had its proper cause."
+
+
+[Footnote 1: Chang K'een, a minister of the emperor Woo of Han (B.C.
+140-87), is celebrated as the first Chinese who "pierced the void," and
+penetrated to "the regions of the west," corresponding very much to the
+present Turkestan. Through him, by B.C. 115, a regular intercourse was
+established between China and the thirty-six kingdoms or states of that
+quarter.]
+
+[Footnote 2: Less is known of Kan Ying than of Chang K'een. Being sent
+in A.D. 88 by his patron Pan Chao on an embassy to the Roman empire, he
+only got as far as the Caspian sea, and returned to China. He extended,
+however, the knowledge of his countrymen with regard to the western
+regions.]
+
+[Footnote 3: "The precious Buddha," "the precious Law," and "the
+precious Monkhood"; Buddha, Dharma, and Sangha; the whole being
+equivalent to Buddhism.]
+
+
+
+CHAPTER VIII
+
+~Woo-chang, or Udyana--Traces of Buddha~
+
+
+After crossing the river, the travellers immediately came to the kingdom
+of Woo-chang, which is indeed a part of North India. The people all use
+the language of Central India, "Central India" being what we should call
+the "Middle Kingdom." The food and clothes of the common people are the
+same as in that Central Kingdom. The Law of Buddha is very flourishing
+in Woo-chang. They call the places where the monks stay for a time or
+reside permanently Sangharamas; and of these there are in all five
+hundred, the monks being all students of the hinayana. When stranger
+bhikshus [1] arrive at one of them, their wants are supplied for three
+days, after which they are told to find a resting-place for themselves.
+
+There is a tradition that when Buddha came to North India, he came at
+once to this country, and that here he left a print of his foot, which
+is long or short according to the ideas of the beholder on the subject.
+It exists, and the same thing is true about it, at the present day. Here
+also are still to be seen the rock on which he dried his clothes, and
+the place where he converted the wicked dragon. The rock is fourteen
+cubits high, and more than twenty broad, with one side of it smooth.
+
+Hwuy-king, Hwuy-tah, and Tao-ching went on ahead towards the place of
+Buddha's shadow in the country of Nagara; but Fa-hien and the others
+remained in Woo-chang, and kept the summer retreat. That over, they
+descended south, and arrived in the country of Soo-ho-to.
+
+
+[Footnote 1: Bhikshu is the name for a monk as "living by alms," a
+mendicant. All bhikshus call themselves Sramans. Sometimes the two names
+are used together by our author.]
+
+
+
+CHAPTER IX
+
+~Soo-ho-to--Legends of Buddha~
+
+
+In that country also Buddhism is flourishing. There is in it the place
+where Sakra, [1] Ruler of Devas, in a former age, tried the Bodhisattva,
+by producing a hawk in pursuit of a dove, when the Bodhisattva cut off a
+piece of his own flesh, and with it ransomed the dove. After Buddha had
+attained to perfect wisdom, and in travelling about with his disciples
+arrived at this spot, he informed them that this was the place where he
+ransomed the dove with a piece of his own flesh. In this way the people
+of the country became aware of the fact, and on the spot reared a tope,
+adorned with layers of gold and silver plates.
+
+
+[Footnote 1: Sakra is a common name for the Brahmanic Indra, adopted by
+Buddhism into the circle of its own great adherents;--it has been said,
+"because of his popularity." He is now the representative of the secular
+power, the valiant protector of the Buddhist body, but is looked upon as
+inferior to Sakyamuni, and every Buddhist saint.]
+
+
+
+CHAPTER X
+
+~Gandhara--Legends of Buddha~
+
+
+The travellers, going downwards from this towards the east, in five days
+came to the country of Gandhara, the place where Dharma-vivardhana, the
+son of Asoka, [1] ruled. When Buddha was a Bodhisattva, he gave his eyes
+also for another man here; and at the spot they have also reared a large
+tope, adorned with layers of gold and silver plates. The people of the
+country were mostly students of the hinayana.
+
+
+[Footnote 1: Asoka is here mentioned for the first time--the Constantine
+of the Buddhist society, and famous for the number of viharas and topes
+which he erected. He was the grandson of Chandragupta, a rude
+adventurer, who at one time was a refugee in the camp of Alexander the
+Great; and within about twenty years afterwards drove the Greeks out of
+India, having defeated Seleucus, the Greek ruler of the Indus provinces.
+His grandson was converted to Buddhism by the bold and patient demeanor
+of an Arhat whom he had ordered to be buried alive, and became a most
+zealous supporter of the new faith.]
+
+
+
+CHAPTER XI
+
+~Takshasila--Legends--The Four Great Topes~
+
+
+Seven days' journey from this to the east brought the travellers to the
+kingdom of Takshasila, which means "the severed head" in the language of
+China. Here, when Buddha was a Bodhisattva, he gave away his head to a
+man; and from this circumstance the kingdom got its name.
+
+Going on further for two days to the east, they came to the place where
+the Bodhisattva threw down his body to feed a starving tigress. In these
+two places also large topes have been built, both adorned with layers of
+all the precious substances. The kings, ministers, and peoples of the
+kingdoms around vie with one another in making offerings at them. The
+trains of those who come to scatter flowers and light lamps at them
+never cease. The nations of those quarters call those and the other two
+mentioned before "the four great topes."
+
+
+
+CHAPTER XII
+
+~Buddha's Alms-bowl--Death of Hwuy-king~
+
+
+Going southwards from Gandhara, the travellers in four days arrived at
+the kingdom of Purushapura. [1] Formerly, when Buddha was travelling in
+this country with his disciples, he said to Ananda, [2] "After my
+pari-nirvana, [3] there will be a king named Kanishka, who shall on this
+spot build a tope."
+
+This Kanishka was afterwards born into the world; and once, when he had
+gone forth to look about him, Sakra, Ruler of Devas, wishing to excite
+the idea in his mind, assumed the appearance of a little herd-boy, and
+was making a tope right in the way of the king, who asked what sort of a
+thing he was making. The boy said, "I am making a tope for Buddha." The
+king said, "Very good;" and immediately, right over the boy's tope, he
+proceeded to rear another, which was more than four hundred cubits high,
+and adorned with layers of all the precious substances. Of all the topes
+and temples which the travellers saw in their journeyings, there was not
+one comparable to this in solemn beauty and majestic grandeur. There is
+a current saying that this is the finest tope in Jambudvipa [4]. When
+the king's tope was completed, the little tope of the boy came out from
+its side on the south, rather more than three cubits in height.
+
+Buddha's alms-bowl is in this country. Formerly, a king of Yueeh-she
+raised a large force and invaded this country, wishing to carry the bowl
+away. Having subdued the kingdom, as he and his captains were sincere
+believers in the Law of Buddha, and wished to carry off the bowl, they
+proceeded to present their offerings on a great scale. When they had
+done so to the Three Precious Ones, he made a large elephant be grandly
+caparisoned, and placed the bowl upon it. But the elephant knelt down on
+the ground, and was unable to go forward. Again he caused a four-wheeled
+wagon to be prepared in which the bowl was put to be conveyed away.
+Eight elephants were then yoked to it, and dragged it with their united
+strength; but neither were they able to go forward. The king knew that
+the time for an association between himself and the bowl had not yet
+arrived, and was sad and deeply ashamed of himself. Forthwith he built a
+tope at the place and a monastery, and left a guard to watch the bowl,
+making all sorts of contributions.
+
+There may be there more than seven hundred monks. When it is near
+mid-day, they bring out the bowl, and, along with the common people,
+make their various offerings to it, after which they take their mid-day
+meal. In the evening, at the time of incense, they bring the bowl out
+again. It may contain rather more than two pecks, and is of various
+colors, black predominating, with the seams that show its fourfold
+composition distinctly marked. Its thickness is about the fifth of an
+inch, and it has a bright and glossy lustre. When poor people throw into
+it a few flowers, it becomes immediately full, while some very rich
+people, wishing to make offering of many flowers, might not stop till
+they had thrown in hundreds, thousands, and myriads of bushels, and yet
+would not be able to fill it.[5]
+
+Pao-yun and Sang-king here merely made their offerings to the alms-bowl,
+and then resolved to go back. Hwuy-king, Hwuy-tah, and Tao-ching had
+gone on before the rest to Nagara, to make their offerings at the places
+of Buddha's shadow, tooth, and the flat-bone of his skull. There
+Hwuy-king fell ill, and Tao-ching remained to look after him, while
+Hwuy-tah came alone to Purushapura, and saw the others, and then he with
+Pao-yun and Sang-king took their way back to the land of Ts'in.
+Hwuy-king came to his end in the monastery of Buddha's alms-bowl, and on
+this Fa-hien went forward alone towards the place of the flat-bone of
+Buddha's skull.[6]
+
+
+[Footnote 1: The modern Peshawur.]
+
+[Footnote 2: A first cousin of Sakyamuni, and born at the moment when he
+attained to Buddhaship. Under Buddha's teaching, Ananda became an Arhat,
+and is famous for his strong and accurate memory; and he played an
+important part at the first council for the formation of the Buddhist
+canon. The friendship between Sakyamuni and Ananda was very close and
+tender; and it is impossible to read much of what the dying Buddha said
+to him and of him, as related in the Mahapari-nirvana Sutra, without
+being moved almost to tears. Ananda is to reappear on earth as Buddha in
+another Kalpa.]
+
+[Footnote 3: On his attaining to nirvana, Sakyamuni became the Buddha,
+and had no longer to mourn his being within the circle of
+transmigration, and could rejoice in an absolute freedom from passion,
+and a perfect purity. Still he continued to live on for forty-five
+years, till he attained to pari-nirvana, and had done with all the life
+of sense and society, and had no more exercise of thought. He died; but
+whether he absolutely and entirely ceased to be, in any sense of the
+word being, it would be difficult to say. Probably he himself would not
+and could not have spoken definitely on the point. So far as our use of
+language is concerned, apart from any assured faith in and hope of
+immortality, his pari-nirvana was his death.]
+
+[Footnote 4: Jambudvipa is one of the four great continents of the
+universe, representing the inhabited world as fancied by the Buddhists,
+and so-called because it resembles in shape the leaves of the jambu
+tree.]
+
+[Footnote 5: Compare the narrative in Luke's Gospel, xxi. 1-4.]
+
+[Footnote 6: This story of Hwuy-king's death differs from the account
+given in chapter xiv.--EDITOR.]
+
+
+
+CHAPTER XIII
+
+~Festival of Buddha's Skull-bone~
+
+
+Going west for sixteen yojanas, [1] he came to the city He-lo [2] in the
+borders of the country of Nagara, where there is the flat-bone of
+Buddha's skull, deposited in a vihara [3] adorned all over with
+gold-leaf and the seven sacred substances. The king of the country,
+revering and honoring the bone, and anxious lest it should be stolen
+away, has selected eight individuals, representing the great families in
+the kingdom, and committed to each a seal, with which he should seal its
+shrine and guard the relic. At early dawn these eight men come, and
+after each has inspected his seal, they open the door. This done, they
+wash their hands with scented water and bring out the bone, which they
+place outside the vihara, on a lofty platform, where it is supported on
+a round pedestal of the seven precious substances, and covered with a
+bell of lapis lazuli, both adorned with rows of pearls. Its color is of
+a yellowish white, and it forms an imperfect circle twelve inches round,
+curving upwards to the centre. Every day, after it has been brought
+forth, the keepers of the vihara ascend a high gallery, where they beat
+great drums, blow conches, and clash their copper cymbals. When the king
+hears them, he goes to the vihara, and makes his offerings of flowers
+and incense. When he has done this, he and his attendants in order, one
+after another, raise the bone, place it for a moment on the top of their
+heads, and then depart, going out by the door on the west as they had
+entered by that on the east. The king every morning makes his offerings
+and performs his worship, and afterwards gives audience on the business
+of his government. The chiefs of the Vaisyas [4] also make their
+offerings before they attend to their family affairs. Every day it is
+so, and there is no remissness in the observance of the custom. When all
+of the offerings are over, they replace the bone in the vihara, where
+there is a vimoksha tope, of the seven precious substances, and rather
+more than five cubits high, sometimes open, sometimes shut, to contain
+it. In front of the door of the vihara, there are parties who every
+morning sell flowers and incense, and those who wish to make offerings
+buy some of all kinds. The kings of various countries are also
+constantly sending messengers with offerings. The vihara stands in a
+square of thirty paces, and though heaven should shake and earth be
+rent, this place would not move.
+
+Going on, north from this, for a yojana, Fa-hien arrived at the capital
+of Nagara, the place where the Bodhisattva once purchased with money
+five stalks of flowers, as an offering to the Dipankara Buddha. In the
+midst of the city there is also the tope of Buddha's tooth, where
+offerings are made in the same way as to the flat-bone of his skull.
+
+A yojana to the northeast of the city brought him to the mouth of a
+valley, where there is Buddha's pewter staff; and a vihara also has been
+built at which offerings are made. The staff is made of Gosirsha
+Chandana, and is quite sixteen or seventeen cubits long. It is contained
+in a wooden tube, and though a hundred or a thousand men were to try to
+lift it, they could not move it.
+
+Entering the mouth of the valley, and going west, he found Buddha's
+Sanghali, [5] where also there is reared a vihara, and offerings are
+made. It is a custom of the country when there is a great drought, for
+the people to collect in crowds, bring out the robe, pay worship to it,
+and make offerings, on which there is immediately a great rain from the
+sky.
+
+South of the city, half a yojana, there is a rock-cavern, in a great
+hill fronting the southwest; and here it was that Buddha left his
+shadow. Looking at it from a distance of more than ten paces, you seem
+to see Buddha's real form, with his complexion of gold, and his
+characteristic marks in their nicety, clearly and brightly displayed.
+The nearer you approach, however, the fainter it becomes, as if it were
+only in your fancy. When the kings from the regions all around have sent
+skilful artists to take a copy, none of them have been able to do so.
+Among the people of the country there is a saying current that "the
+thousand Buddhas must all leave their shadows here."
+
+Rather more than four hundred paces west from the shadow, when Buddha
+was at the spot, he shaved off his hair and clipped his nails, and
+proceeded, along with his disciples, to build a tope seventy or eighty
+cubits high, to be a model for all future topes; and it is still
+existing. By the side of it there is a monastery, with more than seven
+hundred monks in it. At this place there are as many as a thousand topes
+of Arhans and Pratyeka Buddhas.
+
+
+[Footnote 1: Now in India, Fa-hien used the Indian measure of distance;
+but it is not possible to determine exactly what its length then was.
+The estimates of it are very different, and vary from four and a half or
+five miles to seven, and sometimes more.]
+
+[Footnote 2: The present Hidda, west of Peshawur, and five miles south
+of Jellalabad.]
+
+[Footnote 3: "The vihara," says Hardy, "is the residence of a recluse or
+priest;" and so Davids--"the clean little hut where the mendicant
+lives."]
+
+[Footnote 4: The Vaisyas, or the bourgeois caste of Hindu society, are
+described here as "resident scholars."]
+
+[Footnote 5: Or Sanghati, the double or composite robe, part of a monk's
+attire, reaching from the shoulders to the knees, and fastened round the
+waist.]
+
+
+
+CHAPTER XIV
+
+~Crossing the Indus to the East~
+
+
+Having stayed there till the third month of winter, Fa-hien and the two
+others, proceeding southwards, crossed the Little Snowy mountains. On
+them the snow lies accumulated both winter and summer. On the north side
+of the mountains, in the shade, they suddenly encountered a cold wind
+which made them shiver and become unable to speak. Hwuy-king could not
+go any farther. A white froth came from his mouth, and he said to
+Fa-hien, "I cannot live any longer. Do you immediately go away, that we
+do not all die here"; and with these words he died. Fa-hien stroked the
+corpse, and cried out piteously, "Our original plan has failed; it is
+fate. What can we do?" He then again exerted himself, and they succeeded
+in crossing to the south of the range, and arrived in the kingdom of
+Lo-e, [1] where there were nearly three thousand monks, students of both
+the mahayana and hinayana. Here they stayed for the summer retreat, [2]
+and when that was over, they went on to the south, and ten days' journey
+brought them to the kingdom of Poh-na, where there are also more than
+three thousand monks, all students of the hinayana. Proceeding from this
+place for three days, they again crossed the Indus, where the country on
+each side was low and level.
+
+
+[Footnote 1: Lo-e, or Rohi, or Afghanistan; only a portion of it can be
+intended.]
+
+[Footnote 2: We are now therefore in A.D. 404.]
+
+
+
+CHAPTER XV
+
+~Sympathy of Monks with the Pilgrims~
+
+
+After they had crossed the river, there was a country named Pe-t'oo,
+where Buddhism was very flourishing, and the monks studied both the
+mahayana and hinayana. When they saw their fellow-disciples from Ts'in
+passing along, they were moved with great pity and sympathy, and
+expressed themselves thus: "How is it that these men from a border-land
+should have learned to become monks, and come for the sake of our
+doctrines from such a distance in search of the Law of Buddha?" They
+supplied them with what they needed, and treated them in accordance with
+the rules of the Law.
+
+
+
+CHAPTER XVI
+
+~Condition and Customs of Central India~
+
+
+From this place they travelled southeast, passing by a succession of
+very many monasteries, with a multitude of monks, who might be counted
+by myriads. After passing all these places, they came to a country named
+Ma-t'aou-lo. They still followed the course of the P'oo-na river, on the
+banks of which, left and right, there were twenty monasteries, which
+might contain three thousand monks; and here the Law of Buddha was still
+more flourishing. Everywhere, from the Sandy Desert, in all the
+countries of India, the kings had been firm believers in that Law. When
+they make their offerings to a community of monks, they take off their
+royal caps, and along with their relatives and ministers, supply them
+with food with their own hands. That done, the king has a carpet spread
+for himself on the ground, and sits down on it in front of the
+chairman;--they dare not presume to sit on couches in front of the
+community. The laws and ways, according to which the kings presented
+their offerings when Buddha was in the world, have been handed down to
+the present day.
+
+All south from this is named the Middle Kingdom. In it the cold and heat
+are finely tempered, and there is neither hoarfrost nor snow. The people
+are numerous and happy; they have not to register their households, or
+attend to any magistrates and their rules; only those who cultivate the
+royal land have to pay a portion of the gain from it. If they want to go
+they go; if they want to stay on, they stay. The king governs without
+decapitation or other corporal punishments. Criminals are simply fined,
+lightly or heavily, according to the circumstances of each case. Even in
+cases of repeated attempts at wicked rebellion, they only have their
+right hands cut off. The king's body-guards and attendants all have
+salaries. Throughout the whole country the people do not kill any living
+creature, nor drink intoxicating liquor, nor eat onions or garlic. The
+only exception is that of the Chandalas. That is the name for those who
+are held to be wicked men, and live apart from others. When they enter
+the gate of a city or a market-place, they strike a piece of wood to
+make themselves known, so that men know and avoid them, and do not come
+into contact with them. In that country they do not keep pigs and fowls,
+and do not sell live cattle; in the markets there are no butchers' shops
+and no dealers in intoxicating drink. In buying and selling commodities
+they use cowries. Only the Chandalas are fishermen and hunters, and sell
+flesh meat.
+
+After Buddha attained to pari-nirvana the kings of the various countries
+and the heads of the Vaisyas built viharas for the priests, and endowed
+them with fields, houses, gardens, and orchards, along with the resident
+populations and their cattle, the grants being engraved on plates of
+metal, so that afterwards they were handed down from king to king,
+without any one daring to annul them, and they remain even to the
+present time.
+
+The regular business of the monks is to perform acts of meritorious
+virtue, and to recite their Sutras and sit wrapped in meditation. When
+stranger monks arrive at any monastery, the old residents meet and
+receive them, carry for them their clothes and alms-bowl, give them
+water to wash their feet, oil with which to anoint them, and the liquid
+food permitted out of the regular hours. [1] When the stranger has
+enjoyed a very brief rest, they further ask the number of years that he
+has been a monk, after which he receives a sleeping apartment with its
+appurtenances, according to his regular order, and everything is done
+for him which the rules prescribe.
+
+Where a community of monks resides, they erect topes to Sariputtra, [2]
+to Maha-maudgalyayana, [3] and to Ananda, and also topes in honor of the
+Abhidharma, [4] the Vinaya, [4] and the Sutras. [4] A month after the
+annual season of rest, the families which are looking out for blessing
+stimulate one another to make offerings to the monks, and send round to
+them the liquid food which may be taken out of the ordinary hours. All
+the monks come together in a great assembly, and preach the Law; after
+which offerings are presented at the tope of Sariputtra, with all kinds
+of flowers and incense. All through the night lamps are kept burning,
+and skilful musicians are employed to perform.
+
+When Sariputtra was a great Brahman, he went to Buddha, and begged to be
+permitted to quit his family and become a monk. The great Mugalan and
+the great Kas'yapa also did the same. The bhikshunis [5] for the most
+part make their offerings at the tope of Ananda, because it was he who
+requested the World-honored one to allow females to quit their families
+and become nuns. The Sramaneras [6] mostly make their offerings to
+Rahula. [7] The professors of the Abhidharma make their offerings to it;
+those of the Vinaya to it. Every year there is one such offering, and
+each class has its own day for it. Students of the mahayana present
+offerings to the Prajna-paramita, to Manjus'ri, and to Kwan-she-yin.
+When the monks have done receiving their annual tribute from the
+harvests, the Heads of the Vaisyas and all the Brahmans bring clothes
+and such other articles as the monks require for use, and distribute
+among them. The monks, having received them, also proceed to give
+portions to one another. From the nirvana of Buddha, the forms of
+ceremony, laws, and rules, practised by the sacred communities, have
+been handed down from one generation to another without interruption.
+
+From the place where the travellers crossed the Indus to South India,
+and on to the Southern Sea, a distance of forty or fifty thousand li,
+all is level plain. There are no large hills with streams among them;
+there are simply the waters of the rivers.
+
+
+[Footnote 1: No monk can eat solid food except between sunrise and noon,
+and total abstinence from intoxicating drinks is obligatory. Food eaten
+at any other part of the day is called vikala, and forbidden; but a
+weary traveller might receive unseasonable refreshment, consisting of
+honey, butter, treacle, and sesamum oil.]
+
+[Footnote 2: Sariputtra was one of the principal disciples of Buddha,
+and indeed the most learned and ingenious of them all.]
+
+[Footnote 3: Mugalan, the Singhalese name of this disciple, is more
+pronounceable. He also was one of the principal disciples, called
+Buddha's "left-hand attendant." He was distinguished for his power of
+vision, and his magic powers.]
+
+[Footnote 4: The different parts of the tripitaka.]
+
+[Footnote 5: The bhikshunis are the female monks or nuns, subject to the
+same rules as the bhikshus, and also to special ordinances of
+restraint.]
+
+[Footnote 6: The Sramaneras are the novices, male or female, who have
+vowed to observe the Shikshapada, or ten commandments.]
+
+[Footnote 7: The eldest son of Sakyamuni by Yasodhara. Converted to
+Buddhism, he followed his father as an attendant; and after Buddha's
+death became the founder of a philosophical realistic school
+(vaibhashika). He is now revered as the patron saint of all novices, and
+is to be reborn as the eldest son of every future Buddha.]
+
+
+
+CHAPTER XVII
+
+~Legend of the Trayastrimsas Heaven~
+
+
+From this they proceeded southeast for eighteen yojanas, and found
+themselves in a kingdom called Sankas'ya, at the place where Buddha
+came down, after ascending to the Trayastrims'as heaven [1], and there
+preaching for three months his Law for the benefit of his mother [2].
+Buddha had gone up to this heaven by his supernatural power, without
+letting his disciples know; but seven days before the completion of the
+three months he laid aside his invisibility, and Anuruddha [3], with his
+heavenly eyes, saw the World-honored one, and immediately said to the
+honored one, the great Mugalan, "Do you go and salute the World-honored
+one," Mugalan forthwith went, and with head and face did homage at
+Buddha's feet. They then saluted and questioned each other, and when
+this was over, Buddha said to Mugalan, "Seven days after this I will go
+down to Jambudvipa"; and thereupon Mugalan returned. At this time the
+great kings of eight countries with their ministers and people, not
+having seen Buddha for a long time, were all thirstily looking up for
+him, and had collected in clouds in this kingdom to wait for the
+World-honored one.
+
+Then the bhikshuni Utpala thought in her heart, "To-day the kings, with
+their ministers and people, will all be meeting and welcoming Buddha. I
+am but a woman; how shall I succeed in being the first to see him?"
+Buddha immediately, by his spirit-like power, changed her into the
+appearance of a holy Chakravartti king, and she was the foremost of all
+in doing reverence to him.
+
+As Buddha descended from his position aloft in the Trayastrims'as
+heaven, when he was coming down, there were made to appear three flights
+of precious steps. Buddha was on the middle flight, the steps of which
+were composed of the seven precious substances. The king of Brahma-loka
+[4] also made a flight of silver steps appear on the right side, where
+he was seen attending with a white chowry in his hand. Sakra, Ruler of
+Devas, made a flight of steps of purple gold on the left side, where he
+was seen attending and holding an umbrella of the seven precious
+substances. An innumerable multitude of the devas followed Buddha in his
+descent. When he was come down, the three flights all disappeared in the
+ground, excepting seven steps, which continued to be visible. Afterwards
+king As'oka, wishing to know where their ends rested, sent men to dig
+and see. They went down to the yellow springs without reaching the
+bottom of the steps, and from this the king received an increase to his
+reverence and faith, and built a vihara over the steps, with a standing
+image, sixteen cubits in height, right over the middle flight. Behind
+the vihara he erected a stone pillar, about fifty cubits high, with a
+lion on the top of it. [5] Let into the pillar, on each of its four
+sides, there is an image of Buddha, inside and out shining and
+transparent, and pure as it were of lapis lazuli. Some teachers of
+another doctrine once disputed with the S'ramanas about the right to
+this as a place of residence, and the latter were having the worst of
+the argument, when they took an oath on both sides on the condition
+that, if the place did indeed belong to the S'ramanas, there should be
+some marvellous attestation of it. When these words had been spoken, the
+lion on the top gave a great roar, thus giving the proof; on which their
+opponents were frightened, bowed to the decision, and withdrew.
+
+Through Buddha having for three months partaken of the food of heaven,
+his body emitted a heavenly fragrance, unlike that of an ordinary man.
+He went immediately and bathed; and afterwards, at the spot where he did
+so, a bathing-house was built, which is still existing. At the place
+where the bhikshuni Utpala was the first to do reverence to Buddha, a
+tope has now been built.
+
+At the places where Buddha, when he was in the world, cut his hair and
+nails, topes are erected; and where the three Buddhas [6] that preceded
+S'akyamuni Buddha and he himself sat; where they walked, and where
+images of their persons were made. At all these places topes were made,
+and are still existing. At the place where S'akra, Ruler of the Devas,
+and the king of the Brahma-loka followed Buddha down from the
+Trayastrimsas heaven they have also raised a tope.
+
+At this place the monks and nuns may be a thousand, who all receive
+their food from the common store, and pursue their studies, some of the
+mahayana and some of the hinayana. Where they live, there is a
+white-eared dragon, which acts the part of danapati to the community of
+these monks, causing abundant harvests in the country, and the enriching
+rains to come in season, without the occurrence of any calamities, so
+that the monks enjoy their repose and ease. In gratitude for its
+kindness, they have made for it a dragon-house, with a carpet for it to
+sit on, and appointed for it a diet of blessing, which they present for
+its nourishment. Every day they set apart three of their number to go to
+its house, and eat there. Whenever the summer retreat is ended, the
+dragon straightway changes its form, and appears as a small snake, with
+white spots at the side of its ears. As soon as the monks recognize it,
+they fill a copper vessel with cream, into which they put the creature,
+and then carry it round from the one who has the highest seat at their
+tables to him who has the lowest, when it appears as if saluting them.
+When it has been taken round, immediately it disappears; and every year
+it thus comes forth once. The country is very productive, and the people
+are prosperous, and happy beyond comparison. When people of other
+countries come to it, they are exceedingly attentive to them all, and
+supply them with what they need.
+
+Fifty yojanas northwest from the monastery there is another, called "The
+Great Heap." Great Heap was the name of a wicked demon, who was
+converted by Buddha, and men subsequently at this place reared a vihara.
+When it was being made over to an Arhat by pouring water on his hands,
+some drops fell on the ground. They are still on the spot, and however
+they may be brushed away and removed, they continue to be visible, and
+cannot be made to disappear.
+
+At this place there is also a tope to Buddha, where a good spirit
+constantly keeps all about it swept and watered, without any labor of
+man being required. A king of corrupt views once said, "Since you are
+able to do this, I will lead a multitude of troops and reside there till
+the dirt and filth has increased and accumulated, and see whether you
+can cleanse it away or not." The spirit thereupon raised a great wind,
+which blew the filth away, and made the place pure.
+
+At this place there are many small topes, at which a man may keep
+counting a whole day without being able to know their exact number. If
+he be firmly bent on knowing it, he will place a man by the side of each
+tope. When this is done, proceeding to count the number of the men,
+whether they be many or few, he will not get to know the number. [7]
+
+There is a monastery, containing perhaps six hundred or seven hundred
+monks, in which there is a place where a Pratyeka Buddha used to take
+his food. The nirvana ground where he was burned after death is as large
+as a carriage wheel; and while grass grows all around, on this spot
+there is none. The ground also where he dried his clothes produces no
+grass, but the impression of them, where they lay on it, continues to
+the present day.
+
+
+[Footnote 1: The heaven of Indra or Sakya, meaning "the heaven of
+thirty-three classes," a name which has been explained both historically
+and mythologically. "The description of it," says Eitel, "tallies in all
+respects with the Svarga of Brahmanic mythology. It is situated between
+the four peaks of the Meru, and consists of thirty-two cities of devas,
+eight on each of the four corners of the mountain. Indra's capital of
+Bellevue is in the centre. There he is enthroned, with a thousand heads
+and a thousand eyes, and four arms grasping the vajra, with his wife and
+119,000 concubines. There he receives the monthly reports of the four
+Maharajas, concerning the progress of good and evil in the world," etc.,
+etc.]
+
+[Footnote 2: Buddha's mother, Maya and Maha-maya, died seven days after
+his birth.]
+
+[Footnote 3: Anuruddha was a first cousin of Sakyamuni, being the son of
+his uncle Amritodana. He is often mentioned in the account we have of
+Buddha's last moments. His special gift was the "heavenly eye," the
+first of the six "supernatural talents," the faculty of comprehending in
+one instantaneous view, or by intuition, all beings in all worlds.]
+
+[Footnote 4: This was Brahma, the first person of the Brahmanical
+Trimurti, adopted by Buddhism, but placed in an inferior position, and
+surpassed by every Buddhist saint who attains to bodhi.]
+
+[Footnote 5: A note of Mr. Beal says on this:--"General Cunningham, who
+visited the spot (1862), found a pillar, evidently of the age of Asoka,
+with a well-carved elephant on the top, which, however, was minus trunk
+and tail. He supposes this to be the pillar seen by Fa-hien, who mistook
+the top of it for a lion. It is possible such a mistake may have been
+made, as in the account of one of the pillars at Sravasti, Fa-hien says
+an ox formed the capital, whilst Hsuean-chwang calls it an elephant."]
+
+[Footnote 6: These three predecessors of Sakya-muni were the three
+Buddhas of the present or Maha-bhadra Kalpa, of which he was the fourth,
+and Maitreya is to be the fifth and last. They were: (i) Kra-kuchanda,
+"he who readily solves all doubts"; a scion of the Kasyapa family. Human
+life reached in his time forty thousand years, and so many persons were
+converted by him. (2) Kanakamuni, "body radiant with the color of pure
+gold"; of the same family. Human life reached in his time thirty
+thousand years, and so many persons were converted by him. (3) Kasyapa,
+"swallower of light." Human life reached in his time twenty thousand
+years, and so many persons were converted by him.]
+
+[Footnote 7: This would seem to be absurd; but the writer evidently
+intended to convey the idea that there was something mysterious about
+the number of the topes.]
+
+
+
+CHAPTER XVIII
+
+~Buddha's Subjects of Discourse~
+
+
+Fa-Hien stayed at the Dragon vihara till after the summer retreat, [1]
+and then, travelling to the southeast for seven yojanas, he arrived at
+the city of Kanyakubja, lying along the Ganges. There are two
+monasteries in it, the inmates of which are students of the hinayana. At
+a distance from the city of six or seven li, on the west, on the
+northern bank of the Ganges, is a place where Buddha preached the Law to
+his disciples. It has been handed down that his subjects of discourse
+were such as "The bitterness and vanity of life as impermanent and
+uncertain," and that "The body is as a bubble or foam on the water." At
+this spot a tope was erected, and still exists.
+
+Having crossed the Ganges, and gone south for three yojanas, the
+travellers arrived at a village named A-le, containing places where
+Buddha preached the Law, where he sat, and where he walked, at all of
+which topes have been built.
+
+
+[Footnote 1: This was, probably, in A.D. 405.]
+
+
+
+CHAPTER XIX
+
+~Legend of Buddha's Danta-kashtha~
+
+
+Going on from this to the southeast for three yojanas, they came to the
+great kingdom of Sha-che. As you go out of the city of Sha-che by the
+southern gate, on the east of the road is the place where Buddha, after
+he had chewed his willow branch, stuck it in the ground, when it
+forthwith grew up seven cubits, at which height it remained, neither
+increasing nor diminishing. The Brahmans, with their contrary doctrines,
+became angry and jealous. Sometimes they cut the tree down, sometimes
+they plucked it up, and cast it to a distance, but it grew again on the
+same spot as at first. Here also is the place where the four Buddhas
+walked and sat, and at which a tope was built that is still existing.
+
+
+
+CHAPTER XX
+
+~The Jetavana Vihara--Legends of Buddha~
+
+
+Going on from this to the south, for eight yojanas, the travellers came
+to the city of Sravasti in the kingdom of Kosala, in which the
+inhabitants were few and far between, amounting in all only to a few
+more than two hundred families; the city where king Prasenajit ruled,
+and the place of the old vihara of Maha-prajapati; [1] of the well and
+walls of the house of the Vaisya head Sudatta; [2] and where the
+Angulimalya [3] became an Arhat, and his body was afterwards burned on
+his attaining to pari-nirvana. At all these places topes were
+subsequently erected, which are still existing in the city. The
+Brahmans, with their contrary doctrine, became full of hatred and envy
+in their hearts, and wished to destroy them, but there came from the
+heavens such a storm of crashing thunder and flashing lightning that
+they were not able in the end to effect their purpose.
+
+As you go out from the city by the south gate, and one thousand two
+hundred paces from it, the Vais'ya head Sudatta built a vihara, facing
+the south; and when the door was open, on each side of it there was a
+stone pillar, with the figure of a wheel on the top of that on the left,
+and the figure of an ox on the top of that on the right. On the left and
+right of the building the ponds of water clear and pure, the thickets of
+trees always luxuriant, and the numerous flowers of various hues,
+constituted a lovely scene, the whole forming what is called the
+Jetavana vihara.
+
+When Buddha went up to the Trayastrimsas heaven, and preached the Law
+for the benefit of his mother, after he had been absent for ninety days,
+Prasenajit, longing to see him, caused an image of him to be carved in
+Gosirsha Chandana wood, and put in the place where he usually sat. When
+Buddha, on his return entered the vihara, this image immediately left
+its place, and came forth to meet him. Buddha said to it, "Return to
+your seat. After I have attained to pari-nirvana, you will serve as a
+pattern to the four classes of my disciples," [4] and on this the image
+returned to its seat. This was the very first of all the images of
+Buddha, and that which men subsequently copied. Buddha then removed, and
+dwelt in a small vihara on the south side of the other, a different
+place from that containing the image, and twenty paces distant from it.
+
+The Jetavana vihara was originally of seven stories. The kings and
+people of the countries around vied with one another in their offerings,
+hanging up about it silken streamers and canopies, scattering flowers,
+burning incense, and lighting lamps, so as to make the night as bright
+as the day. This they did day after day without ceasing. It happened
+that a rat, carrying in its mouth the wick of a lamp, set one of the
+streamers or canopies on fire, which caught the vihara, and the seven
+stories were all consumed. The kings, with their officers and people,
+were all very sad and distressed, supposing that the sandalwood image
+had been burned; but lo! after four or five days, when the door of a
+small vihara on the east was opened, there was immediately seen the
+original image. They were all greatly rejoiced, and cooperated in
+restoring the vihara. When they had succeeded in completing two stories,
+they removed the image back to its former place.
+
+When Fa-hien and Tao-ching first arrived at the Jetavana monastery, and
+thought how the World-honored one had formerly resided there for
+twenty-five years, painful reflections arose in their minds. Born in a
+border-land, along with their like-minded friends, they had travelled
+through so many kingdoms; some of those friends had returned to their
+own land, and some had died, proving the impermanence and uncertainty of
+life; and today they saw the place where Buddha had lived now unoccupied
+by him. They were melancholy through their pain of heart, and the crowd
+of monks came out, and asked them from what kingdom they were come. "We
+are come," they replied, "from the land of Han." "Strange," said the
+monks with a sigh, "that men of a border country should be able to come
+here in search of our Law!" Then they said to one another, "During all
+the time that we, preceptors and monks, have succeeded to one another,
+we have never seen men of Han, followers of our system, arrive here."
+
+Four li to the northwest of the vihara there is a grove called "The
+Getting of Eyes." Formerly there were five hundred blind men, who lived
+here in order that they might be near the vihara. Buddha preached his
+Law to them, and they all got their eyesight. Full of joy, they stuck
+their staves in the earth, and with their heads and faces on the ground,
+did reverence. The staves immediately began to grow, and they grew to be
+great. People made much of them, and no one dared to cut them down, so
+that they came to form a grove. It was in this way that it got its name,
+and most of the Jetavana monks, after they had taken their mid-day meal,
+went to the grove, and sat there in meditation.
+
+Six or seven li northeast from the Jetavana, mother Vaisakha built
+another vihara, to which she invited Buddha and his monks, and which is
+still existing.
+
+To each of the great residences for the monks at the Jetavana vihara
+there were two gates, one facing the east and the other facing the
+north. The park containing the whole was the space of ground which the
+Vaisaya head, Sudatta, purchased by covering it with gold coins. The
+vihara was exactly in the centre. Here Buddha lived for a longer time
+than at any other place, preaching his Law and converting men. At the
+places where he walked and sat they also subsequently reared topes, each
+having its particular name; and here was the place where Sundari [5]
+murdered a person and then falsely charged Buddha with the crime.
+Outside the east gate of the Jetavana, at a distance of seventy paces to
+the north, on the west of the road, Buddha held a discussion with the
+advocates of the ninety-six schemes of erroneous doctrine, when the king
+and his great officers, the householders, and people were all assembled
+in crowds to hear it. Then a woman belonging to one of the erroneous
+systems, by name Chanchamana, prompted by the envious hatred in her
+heart, and having put on extra clothes in front of her person, so as to
+give her the appearance of being with child, falsely accused Buddha
+before all the assembly of having acted unlawfully towards her. On this,
+Sakra, Ruler of Devas, changed himself and some devas into white mice,
+which bit through the strings about her waist; and when this was done,
+the extra clothes which she wore dropped down on the ground. The earth
+at the same time was rent, and she went down alive into hell. This also
+is the place where Devadatta, trying with empoisoned claws to injure
+Buddha, went down alive into hell. Men subsequently set up marks to
+distinguish where both these events took place.
+
+Further, at the place where the discussion took place, they reared a
+vihara rather more than sixty cubits high, having in it an image of
+Buddha in a sitting posture. On the east of the road there was a
+devalaya [6] of one of the contrary systems, called "The Shadow
+Covered," right opposite the vihara on the place of discussion, with
+only the road between them, and also rather more than sixty cubits high.
+The reason why it was called "The Shadow Covered" was this: When the sun
+was in the west, the shadow of the vihara of the World-honored one fell
+on the devalaya of a contrary system; but when the sun was in the east,
+the shadow of that devalaya was diverted to the north, and never fell on
+the vihara of Buddha. The malbelievers regularly employed men to watch
+their devalaya, to sweep and water all about it, to burn incense, light
+the lamps, and present offerings; but in the morning the lamps were
+found to have been suddenly removed, and in the vihara of Buddha. The
+Brahmans were indignant, and said, "Those Sramanas take our lamps and
+use them for their own service of Buddha, but we will not stop our
+service for you!" [7] On that night the Brahmans themselves kept watch,
+when they saw the deva spirits which they served take the lamps and go
+three times round the vihara of Buddha and present offerings. After this
+administration to Buddha they suddenly disappeared. The Brahmans
+thereupon knowing how great was the spiritual power of Buddha, forthwith
+left their families, and became monks. It has been handed down, that,
+near the time when these things occurred, around the Jetavana vihara
+there were ninety-eight monasteries, in all of which there were monks
+residing, excepting only in one place which was vacant. In this Middle
+Kingdom there are ninety-six sorts of views, erroneous and different
+from our system, all of which recognize this world and the future world
+and the connection between them. Each has its multitude of followers,
+and they all beg their food: only they do not carry the alms-bowl. They
+also, moreover, seek to acquire the blessing of good deeds on
+unfrequented ways, setting up on the roadside houses of charity, where
+rooms, couches, beds, and food and drink are supplied to travellers, and
+also to monks, coming and going as guests, the only difference being in
+the time for which those parties remain.
+
+There are also companies of the followers of Devadatta still existing.
+They regularly make offerings to the three previous Buddhas, but not to
+Sakyamuni Buddha.
+
+Four li southeast from the city of Sravasti, a tope has been erected at
+the place where the World-honored one encountered king Virudhaha, when
+he wished to attack the kingdom of Shay-e, and took his stand before him
+at the side of the road.
+
+
+[Footnote 1: Explained by "Path of Love," and "Lord of Life." Prajapati
+was aunt and nurse of Sakyamuni, the first woman admitted to the
+monkhood, and the first superior of the first Buddhistic convent. She is
+yet to become a Buddha.]
+
+[Footnote 2: Sudatta, meaning "almsgiver," was the original name of
+Anatha-pindika, a wealthy householder, or Vaisya head, of Sravasti,
+famous for his liberality. Of his old house, only the well and walls
+remained at the time of Fa-hien's visit to Sravasti.]
+
+[Footnote 3: The Angulimalya were a sect or set of Sivaitic fanatics,
+who made assassination a religious act. The one of them here mentioned
+had joined them by the force of circumstances. Being converted by
+Buddha, he became a monk.]
+
+[Footnote 4: Arya, meaning "honorable," "venerable," is a title given
+only to those who have mastered the four spiritual truths:--(i) that
+"misery" is a necessary condition of all sentient existence; this is
+duhka: (ii) that the "accumulation" of misery is caused by the passions;
+this is samudaya: (iii) that the "extinction" of passion is possible;
+this is nirodha: and (iv) that the "path" leads to the extinction of
+passion; which is marga. According to their attainment of these truths,
+the Aryas, or followers of Buddha, are distinguished into four
+classes--Srotapannas, Sakridagamins, Anagamins, and Arhats.]
+
+[Footnote 5: Hsuean-chwang does not give the name of this murderer; see
+in Julien's "Vie et Voyages de Hiouen-thsang "--"a heretical Brahman
+killed a woman and calumniated Buddha." See also the fuller account in
+Beal's "Records of Western Countries," where the murder is committed by
+several Brahmacharins. In this passage Beal makes Sundari to be the name
+of the murdered person. But the text cannot be so construed.]
+
+[Footnote 6: A devalaya is a place in which a deva is worshipped--a
+general name for all Brahmanical temples.]
+
+[Footnote 7: Their speech was somewhat unconnected, but natural enough
+in the circumstances. Compare the whole account with the narrative in 1
+Samuel v. about the Ark and Dagon, that "twice-battered god of
+Palestine."]
+
+
+
+CHAPTER XXI
+
+~The Three Predecessors of Sakyamuni~
+
+
+Fifty li to the west of the city brings the traveller to a town
+named Too-wei, the birthplace of Kasyapa Buddha. At the
+place where he and his father met, and at that where he attained
+to pari-nirvana, topes were erected. Over the entire relic
+of the whole body of him, the Kasyapa Tathagata, a great tope
+was also erected.
+
+Going on southeast from the city of Sravasti for twelve yojanas,
+the travellers came to a town named Na-pei-kea, the birthplace
+of Krakuchanda Buddha. At the place where he and his father met,
+and at that where he attained to pari-nirvana, topes were erected.
+Going north from here less than a yojana, they came to a town
+which had been the birthplace of Kanakamuni Buddha. At the place
+where he and his father met, and where he attained to pari-nirvana,
+topes were erected.
+
+
+
+CHAPTER XXII
+
+~Legends of Buddha's Birth~
+
+
+Less than a yojana to the east from this brought them to the city of
+Kapilavastu; but in it there was neither king nor people. All was mound
+and desolation. Of inhabitants there were only some monks and a score or
+two of families of the common people. At the spot where stood the old
+palace of king Suddhodana there have been made images of his eldest son
+and his mother; and at the places where that son appeared mounted on a
+white elephant when he entered his mother's womb, and where he turned
+his carriage round on seeing the sick man after he had gone out of the
+city by the eastern gate, topes have been erected. The places were also
+pointed out where the rishi A-e inspected the marks of Buddhaship on the
+body of the heir-apparent when an infant; where, when he was in company
+with Nanda and others, on the elephant being struck down and drawn on
+one side, he tossed it away; [1] where he shot an arrow to the
+southeast, and it went a distance of thirty li, then entering the ground
+and making a spring to come forth, which men subsequently fashioned into
+a well from which travellers might drink; where, after he had attained
+to Wisdom, Buddha returned and saw the king, his father; where five
+hundred Sakyas quitted their families and did reverence to Upali [2]
+while the earth shook and moved in six different ways; where Buddha
+preached his Law to the devas, and the four deva kings and others kept
+the four doors of the hall, so that even the king, his father, could not
+enter; where Buddha sat under a nyagrodha tree, which is still standing,
+with his face to the east, and his aunt Maha-prajapati presented him
+with a Sanghali; and where king Vaidurya slew the seed of Sakya, and
+they all in dying became Srotapannas. [3] A tope was erected at this
+last place, which is still existing.
+
+Several li northeast from the city was the king's field, where the
+heir-apparent sat under a tree, and looked at the ploughers.
+
+Fifty li east from the city was a garden, named Lumbini, where the queen
+entered the pond and bathed. Having come forth from the pond on the
+northern bank, after walking twenty paces, she lifted up her hand, laid
+hold of a branch of a tree, and, with her face to the east, gave birth
+to the heir-apparent. When he fell to the ground, he immediately walked
+seven paces. Two dragon-kings appeared and washed his body. At the place
+where they did so, there was immediately formed a well, and from it, as
+well as from the above pond, where the queen bathed, the monks even now
+constantly take the water, and drink it.
+
+There are four places of regular and fixed occurrence in the history of
+all Buddhas: first, the place where they attained to perfect Wisdom and
+became Buddha; second, the place where they turned the wheel of the Law;
+third, the place where they preached the Law, discoursed of
+righteousness, and discomfited the advocates of erroneous doctrines; and
+fourth, the place where they came down, after going up to the
+Trayastrimsas heaven to preach the Law for the benefit of their
+mothers. Other places in connection with them became remarkable,
+according to the manifestations which were made at them at particular
+times.
+
+The country of Kapilavastu is a great scene of empty desolation. The
+inhabitants are few and far between. On the roads people have to be on
+their guard against white elephants [4] and lions, and should not travel
+incautiously.
+
+
+[Footnote 1: The Lichchhavis of Vaisali had sent to the young prince a
+very fine elephant; but when it was near Kapilavastu, Deva-datta, out of
+envy, killed it with a blow of his fist. Nanda (not Ananda, but a
+half-brother of Siddhartha), coming that way, saw the carcass lying on
+the road, and pulled it on one side; but the Bodhisattva, seeing it
+there, took it by the tail, and tossed it over seven fences and ditches,
+when the force of its fall made a great ditch.]
+
+[Footnote 2: They did this, probably, to show their humility, for Upali
+was only a Sudra by birth, and had been a barber; so from the first did
+Buddhism assert its superiority to the conditions of rank and caste.
+Upali was distinguished by his knowledge of the rules of discipline, and
+praised on that account by Buddha. He was one of the three leaders of
+the first synod, and the principal compiler of the original Vinaya
+books.]
+
+[Footnote 3: The Srotapannas are the first class of saints, who are not
+to be reborn in a lower sphere, but attain to nirvana after having been
+reborn seven times consecutively as men or devas. The Chinese editions
+state there were one thousand of the Sakya seed. The general account is
+that they were five hundred, all maidens, who refused to take their
+place in king Vaidurya's harem, and were in consequence taken to a pond,
+and had their hands and feet cut off. There Buddha came to them, had
+their wounds dressed, and preached to them the Law. They died in the
+faith, and were reborn in the region of the four Great Kings. Thence
+they came back and visited Buddha at Jetavana in the night, and there
+they obtained the reward of Srotapanna.]
+
+[Footnote 4: Fa-hien does not say that he himself saw any of these white
+elephants, nor does he speak of the lions as of any particular color. We
+shall find by and by, in a note further on, that, to make them appear
+more terrible, they are spoken of as "black."]
+
+
+
+CHAPTER XXIII
+
+~Legends of Rama and its Tope~
+
+
+East from Buddha's birthplace, and at a distance of five yojanas, there
+is a kingdom called Rama. The king of this country, having obtained one
+portion of the relics of Buddha's body, returned with it and built over
+it a tope, named the Rama tope. By the side of it there was a pool, and
+in the pool a dragon, which constantly kept watch over the tope, and
+presented offerings at it day and night. When king Asoka came forth
+into the world, he wished to destroy the eight topes over the relics,
+and to build instead of them eighty-four thousand topes. [1] After he
+had thrown down the seven others, he wished next to destroy this tope.
+But then the dragon showed itself, and took the king into its palace;
+when he had seen all the things provided for offerings, it said to him,
+"If you are able with your offerings to exceed these, you can destroy
+the tope, and take it all away. I will not contend with you." The king,
+however, knew that such appliances for offerings were not to be had
+anywhere in the world, and thereupon returned without carrying out his
+purpose.
+
+Afterwards, the ground all about became overgrown with vegetation, and
+there was nobody to sprinkle and sweep about the tope; but a herd of
+elephants came regularly, which brought water with their trunks to water
+the ground, and various kinds of flowers and incense, which they
+presented at the tope. Once there came from one of the kingdoms a
+devotee to worship at the tope. When he encountered the elephants he was
+greatly alarmed, and screened himself among the trees; but when he saw
+them go through with the offerings in the most proper manner, the
+thought filled him with great sadness--that there should be no monastery
+here, the inmates of which might serve the tope, but the elephants have
+to do the watering and sweeping. Forthwith he gave up the great
+prohibitions by which he was bound, and resumed the status of a
+Sramanera. With his own hands he cleared away the grass and trees, put
+the place in good order, and made it pure and clean. By the power of his
+exhortations, he prevailed on the king of the country to form a
+residence for monks; and when that was done, he became head of the
+monastery. At the present day there are monks residing in it. This event
+is of recent occurrence; but in all the succession from that time till
+now, there has always been a Sramanera head of the establishment.
+
+[Footnote 1: The bones of the human body are supposed to consist of
+84,000 atoms, and hence the legend of Asoka's wish to build 84,000
+topes, one over each atom of Sakyamuni's skeleton.]
+
+
+
+CHAPTER XXIV
+
+~Where Buddha Renounced the World~
+
+
+East from here four yojanas, there is the place where the heir-apparent
+sent back Chandaka, with his white horse; and there also a tope was
+erected.
+
+Four yojanas to the east from this, the travellers came to the Charcoal
+tope, where there is also a monastery.
+
+Going on twelve yojanas, still to the east, they came to the city of
+Kusanagara, on the north of which, between two trees, on the bank of the
+Nairanjana river, is the place where the World-honored one, with his
+head to the north, attained to pan-nirvana and died. There also are the
+places where Subhadra, [1] the last of his converts, attained to Wisdom
+and became an Arhat; where in his coffin of gold they made offerings to
+the World-honored one for seven days, where the Vajrapani laid aside his
+golden club, and where the eight kings divided the relics of the burnt
+body: at all these places were built topes and monasteries, all of which
+are now existing.
+
+In the city the inhabitants are few and far between, comprising only the
+families belonging to the different societies of monks.
+
+Going from this to the southeast for twelve yojanas, they came to the
+place where the Lichchhavis wished to follow Buddha to the place of his
+pari-nirvana, and where, when he would not listen to them and they kept
+cleaving to him, unwilling to go away, he made to appear a large and
+deep ditch which they could not cross over, and gave them his alms-bowl,
+as a pledge of his regard, thus sending them back to their families.
+There a stone pillar was erected with an account of this event engraved
+upon it.
+
+
+[Footnote 1: A Brahman of Benares, said to have been one hundred and
+twenty years old, who came to learn from Buddha the very night he died.
+Ananda would have repulsed him; but Buddha ordered him to be introduced;
+and then putting aside the ingenious but unimportant question which he
+propounded, preached to him the Law. The Brahman was converted and
+attained at once to Arhatship.]
+
+
+
+CHAPTER XXV
+
+~The Kingdom of Vaisali~
+
+
+East from this city ten yojanas, the travellers came to the kingdom of
+Vaisali. North of the city so named is a large forest, having in it the
+double-galleried vihara where Buddha dwelt, and the tope over half the
+body of Ananda. Inside the city the woman Ambapali [1] built a vihara in
+honor of Buddha, which is now standing as it was at first. Three li
+south of the city, on the west of the road, is the garden which the same
+Ambapali presented to Buddha, in which he might reside. When Buddha was
+about to attain to his pari-nirvana, as he was quitting the city by the
+west gate, he turned round, and, beholding the city on his right, said
+to them, "Here I have taken my last walk." Men subsequently built a tope
+at this spot.
+
+Three li northwest of the city there is a tope called, "Bows and weapons
+laid down." The reason why it got that name was this: The inferior wife
+of a king, whose country lay along the river Ganges, brought forth from
+her womb a ball of flesh. The superior wife, jealous of the other, said,
+"You have brought forth a thing of evil omen," and immediately it was
+put into a box of wood and thrown into the river. Farther down the
+stream another king was walking and looking about, when he saw the
+wooden box floating in the water. He had it brought to him, opened it,
+and found a thousand little boys, upright and complete, and each one
+different from the others. He took them and had them brought up. They
+grew tall and large, and very daring and strong, crushing all opposition
+in every expedition which they undertook. By and by they attacked the
+kingdom of their real father, who became in consequence greatly
+distressed and sad. His inferior wife asked what it was that made him
+so, and he replied, "That king has a thousand sons, daring and strong
+beyond compare, and he wishes with them to attack my kingdom; this is
+what makes me sad." The wife said, "You need not be sad and sorrowful.
+Only make a high gallery on the wall of the city on the east; and when
+the thieves come, I shall be able to make them retire." The king did as
+she said; and when the enemies came, she said to them from the tower,
+"You are my sons; why are you acting so unnaturally and rebelliously?"
+They replied, "Who are you that say you are our mother?" "If you do not
+believe me," she said, "look, all of you, towards me, and open your
+mouths." She then pressed her breasts with her two hands, and each sent
+forth five hundred jets of milk, which fell into the mouths of the
+thousand sons. The thieves thus knew that she was their mother, and laid
+down their bows and weapons. The two kings, the fathers, hereupon fell
+into reflection, and both got to be Pratyeka Buddhas. The tope of the
+two Pratyeka Buddhas is still existing.
+
+In a subsequent age, when the World-honored one had attained to perfect
+Wisdom and become Buddha, he said to his disciples, "This is the place
+where I in a former age laid down my bow and weapons." [2] It was thus
+that subsequently men got to know the fact, and raised the tope on this
+spot, which in this way received its name. The thousand little boys were
+the thousand Buddhas of this Bhadra-kalpa. [3]
+
+It was by the side of the "Weapons-laid-down" tope that Buddha, having
+given up the idea of living longer, said to Ananda, "In three months
+from this I will attain to pari-nirvana"; and king Mara [4] had so
+fascinated and stupefied Ananda, that he was not able to ask Buddha to
+remain longer in this world.
+
+Three or four li east from this place there is a tope commemorating the
+following occurrence: A hundred years after the pari-nirvana of Buddha,
+some Bhikshus of Vaisali went wrong in the matter of the disciplinary
+rules in ten particulars, and appealed for their justification to what
+they said were the words of Buddha. Hereupon the Arhats and Bhikshus
+observant of the rules, to the number in all of seven hundred monks,
+examined afresh and collated the collection of disciplinary books [5].
+Subsequently men built at this place the tope in question, which is
+still existing.
+
+
+[Footnote 1: Ambapali, Amrapali, or Amradarika, "the guardian of the
+Amra (probably the mango) tree," is famous in Buddhist annals. She was a
+courtesan. She had been in many narakas or hells, was one hundred
+thousand times a female beggar, and ten thousand times a prostitute; but
+maintaining perfect continence during the period of Kasyana Buddha,
+Sakyamuni's predecessor, she had been born a devi, and finally appeared
+in earth under an Amra tree in Vaisali. There again she fell into her
+old ways, and had a son by king Bimbisara; but she was won over by
+Buddha to virtue and chastity, renounced the world, and attained to the
+state of an Arhat.]
+
+[Footnote 2: Thus Sakyamuni had been one of the thousand little boys who
+floated in the box in the Ganges. How long back the former age was we
+cannot tell. I suppose the tope of the two fathers who became Pratyeka
+Buddhas had been built like the one commemorating the laying down of
+weapons after Buddha had told his disciples of the strange events in the
+past.]
+
+[Footnote 3: Bhadra-kalpa, "the Kalpa of worthies or sages." "This,"
+says Eitel, "is a designation for a Kalpa of stability, so-called
+because one thousand Buddhas appear in the course of it. Our present
+period is a Bhadra-kalpa, and four Buddhas have already appeared. It is
+to last two hundred and thirty-six millions of years, but over one
+hundred and fifty-one millions have already elapsed."]
+
+[Footnote 4: "The king of demons." The name Mara is explained by "the
+murderer," "the destroyer of virtue," and similar appellations. "He is,"
+says Eitel, "the personification of lust, the god of love, sin, and
+death, the arch-enemy of goodness, residing in the heaven Paranirmita
+Vasavartin on the top of the Kamadhatu. He assumes different forms,
+especially monstrous ones, to tempt or frighten the saints, or sends his
+daughters, or inspires wicked men like Devadatta or the Nirgranthas to
+do his work. He is often represented with 100 arms, and riding on an
+elephant."]
+
+[Footnote 5: Or the Vinaya-pitaka. The meeting referred to was an
+important one, and is generally spoken of as the second Great Council of
+the Buddhist Church. The first Council was that held at Rajagriha,
+shortly after Buddha's death, under the presidency of Kasyapa--say about
+B.C. 410. The second was that spoken of here--say about B.C. 300.]
+
+
+
+CHAPTER XXVI
+
+~Remarkable Death of Ananda~
+
+
+Four yojanas on from this place to the east brought the travellers to
+the confluence of the five rivers. When Ananda was going from Magadha to
+Vaisali, wishing his pari-nirvana to take place there, the devas
+informed king Ajatasatru [1] of it, and the king immediately pursued
+him, in his own grand carriage, with a body of soldiers, and had reached
+the river. On the other hand, the Lichchhavis of Vaisali had heard that
+Ananda was coming to their city, and they on their part came to meet
+him. In this way, they all arrived together at the river, and Ananda
+considered that, if he went forward, king Ajatasatru would be very
+angry, while, if he went back, the Lichchhavis would resent his conduct.
+He thereupon in the very middle of the river burnt his body in a fiery
+ecstasy of Samadhi [2], and his pari-nirvana was attained. He divided
+his body into two parts, leaving one part on each bank; so that each of
+the two kings got one part as a sacred relic, and took it back to his
+own capital, and there raised a tope over it.
+
+
+[Footnote 1: He was the son of king Bimbisara, who was one of the first
+royal converts to Buddhism. Ajasat murdered his father, or at least
+wrought his death; and was at first opposed to Sakyamuni, and a favorer
+of Devadotta. When converted, he became famous for his liberality in
+almsgiving.]
+
+[Footnote 2: "Samadhi," says Eitel, "signifies the highest pitch of
+abstract, ecstatic meditation; a state of absolute indifference to all
+influences from within or without; a state of torpor of both the
+material and spiritual forces of vitality; a sort of terrestrial
+Nirvana, consistently culminating in total destruction of life."]
+
+
+
+CHAPTER XXVII
+
+~King Asoka's Spirit-built Palace and Halls~
+
+
+Having crossed the river, and descended south for a yojana, the
+travellers came to the town of Pataliputtra [1], in the kingdom of
+Magadha, the city where king Asoka ruled. The royal palace and halls
+in the midst of the city, which exist now as of old, were all made by
+spirits which he employed, and which piled up the stones, reared the
+walls and gates, and executed the elegant carving and inlaid
+sculpture-work--in a way which no human hands of this world could
+accomplish.
+
+King Asoka had a younger brother who had attained to be an Arhat, and
+resided on Gridhra-kuta hill, finding his delight in solitude and quiet.
+The king, who sincerely reverenced him, wished and begged him to come
+and live in his family, where he could supply all his wants. The other,
+however, through his delight in the stillness of the mountain, was
+unwilling to accept the invitation, on which the king said to him, "Only
+accept my invitation, and I will make a hill for you inside the city."
+Accordingly, he provided the materials of a feast, called to him the
+spirits, and announced to them, "Tomorrow you will all receive my
+invitation; but as there are no mats for you to sit on, let each one
+bring his own seat." Next day the spirits came, each one bringing with
+him a great rock, like a wall, four or five paces square, for a seat.
+When their sitting was over, the king made them form a hill with the
+large stones piled on one another, and also at the foot of the hill,
+with five large square stones, to make an apartment, which might be more
+than thirty cubits long, twenty cubits wide, and more than ten cubits
+high.
+
+In this city there had resided a great Brahman, named Radha-sami, a
+professor of the mahayana, of clear discernment and much wisdom, who
+understood everything, living by himself in spotless purity. The king of
+the country honored and reverenced him, and served him as his teacher.
+If he went to inquire for and greet him, the king did not presume to sit
+down alongside of him; and if, in his love and reverence, he took hold
+of his hand, as soon as he let it go, the Brahman made haste to pour
+water on it and wash it. He might be more than fifty years old, and all
+the kingdom looked up to him. By means of this one man, the Law of
+Buddha was widely made-known, and the followers of other doctrines did
+not find it in their power to persecute the body of monks in any way.
+
+By the side of the tope of Asoka, there has been made a mahayana
+monastery, very grand and beautiful; there is also a hinayana one; the
+two together containing six hundred or seven hundred monks. The rules of
+demeanor and the scholastic arrangements in them are worthy of
+observation.
+
+Shamans of the highest virtue from all quarters, and students, inquirers
+wishing to find out truth and the grounds of it, all resort to these
+monasteries. There also resides in this monastery a Brahman teacher,
+whose name also is Manjusri, whom the Shamans of greatest virtue in
+the kingdom, and the mahayana Bhikshus honor and look up to.
+
+The cities and towns of this country are the greatest of all in the
+Middle Kingdom. The inhabitants are rich and prosperous, and vie with
+one another in the practice of benevolence and righteousness. Every year
+on the eighth day of the second month they celebrate a procession of
+images. They make a four-wheeled car, and on it erect a structure of
+five stories by means of bamboos tied together. This is supported by a
+king-post, with poles and lances slanting from it, and is rather more
+than twenty cubits high, having the shape of a tope. White and silk-like
+cloth of hair is wrapped all round it, which is then painted in various
+colors. They make figures of devas, with gold, silver, and lapis lazuli
+grandly blended and having silken streamers and canopies hung out over
+them. On the four sides are niches, with a Buddha seated in each, and a
+Bodhisattva standing in attendance on him. There may be twenty cars, all
+grand and imposing, but each one different from the others. On the day
+mentioned, the monks and laity within the borders all come together;
+they have singers and skilful musicians: they say their devotions with
+flowers and incense. The Brahmans come and invite the Buddhas to enter
+the city. These do so in order, and remain two nights in it. All through
+the night they keep lamps burning, have skilful music, and present
+offerings. This is the practice in all the other kingdoms as well. The
+Heads of the Vaisya families in them establish in the cities houses for
+dispensing charity and medicines. All the poor and destitute in the
+country, orphans, widowers, and childless men, maimed people and
+cripples, and all who are diseased, go to those houses, and are provided
+with every kind of help, and doctors examine their diseases. They get
+the food and medicines which their cases require, and are made to feel
+at ease; and when they are better, they go away of themselves.
+
+When king Asoka destroyed the seven topes, intending to make eighty-four
+thousand, the first which he made was the great tope, more than three li
+to the south of this city. In front of this there is a footprint of
+Buddha, where a vihara has been built. The door of it faces the north,
+and on the south of it there is a stone pillar, fourteen or fifteen
+cubits in circumference, and more than thirty cubits high, on which
+there is an inscription, saying, "Asoka gave the Jambudvipa to the
+general body of all the monks, and then redeemed it from them with
+money. This he did three times." North from the tope three hundred or
+four hundred paces, king Asoka built the city of Ne-le. In it there is a
+stone pillar, which also is more than thirty feet high, with a lion on
+the top of it. On the pillar there is an inscription recording the
+things which led to the building of Ne-le, with the number of the year,
+the day, and the month.
+
+
+[Footnote 1: The modern Patna. The Sanscrit name means "The city of
+flowers." It is the Indian Florence.]
+
+
+
+CHAPTER XXVIII
+
+~Rajagriha, New and Old--Legends Connected with It~
+
+
+The travellers went on from this to the southeast for nine yojanas, and
+came to a small solitary rocky hill, at the head or end of which was an
+apartment of stone, facing the south--the place where Buddha sat, when
+Sakra, Ruler of Devas, brought the deva-musician, Panchasikha, to give
+pleasure to him by playing on his lute. Sakra then asked Buddha about
+forty-two subjects, tracing the questions out with his finger one by one
+on the rock. The prints of his tracing are still there; and here also
+there is a monastery.
+
+A yojana southwest from this place brought them to the village of Nala,
+where Sariputtra was born, and to which also he returned, and attained
+here his pari-nirvana. Over the spot where his body was burned there was
+built a tope, which is still in existence.
+
+Another yojana to the west brought them to New Rajagriha--the new city
+which was built by king Ajatasatru. There were two monasteries in it.
+Three hundred paces outside the west gate, king Ajatasatru, having
+obtained one portion of the relics of Buddha, built over them a tope,
+high, large, grand, and beautiful. Leaving the city by the south gate,
+and proceeding south four li, one enters a valley, and comes to a
+circular space formed by five hills, which stand all round it, and have
+the appearance of the suburban wall of a city. Here was the old city of
+king Bimbisara; from east to west about five or six li, and from north
+to south seven or eight. It was here that Sariputtra and Maudgalyayana
+first saw Upasena [1]; that the Nirgrantha made a pit of fire and
+poisoned the rice, and then invited Buddha to eat with him; that king
+Ajatasatru made a black elephant intoxicated with liquor, wishing him to
+injure Buddha; and that at the northeast corner of the city in a large
+curving space Jivaka built a vihara in the garden of Ambapali, and
+invited Buddha with his one thousand two hundred and fifty disciples to
+it, that he might there make his offerings to support them. These places
+are still there as of old, but inside the city all is emptiness and
+desolation; no man dwells in it.
+
+[Footnote 1: One of the five first followers of Sakyamuni. He is also
+called Asvajit; in Pali Assaji; but Asvajit seems to be a military
+title, "Master or trainer of horses." The two more famous disciples met
+him, not to lead him, but to be directed by him, to Buddha.]
+
+
+
+CHAPTER XXIX
+
+~Fa-Hien Passes a Night on Gridhra-kuta Hill~
+
+
+Entering the valley, and keeping along the mountains on the southeast,
+after ascending fifteen li, the travellers came to mount Gridhra-kuta.
+Three li before you reach the top, there is a cavern in the rocks,
+facing the south, in which Buddha sat in meditation. Thirty paces to the
+northwest there is another, where Ananda was sitting in meditation, when
+the deva Mara Pisuna, having assumed the form of a large vulture, took
+his place in front of the cavern, and frightened the disciple. Then
+Buddha, by his mysterious, supernatural power, made a cleft in the rock,
+introduced his hand, and stroked Ananda's shoulder, so that his fear
+immediately passed away. The footprints of the bird and the cleft for
+Buddha's hand are still there, and hence comes the name of "The Hill of
+the Vulture Cavern."
+
+In front of the cavern there are the places where the four Buddhas sat.
+There are caverns also of the Arhats, one where each sat and meditated,
+amounting to several hundred in all. At the place where in front of his
+rocky apartment Buddha was walking from east to west in meditation, and
+Devadatta, from among the beetling cliffs on the north of the mountain,
+threw a rock across, and hurt Buddha's toes, the rock is still there.
+
+The hall where Buddha preached his Law has been destroyed, and only the
+foundations of the brick walls remain. On this hill the peak is
+beautifully green, and rises grandly up; it is the highest of all the
+five hills. In the New City Fa-hien bought incense-sticks, flowers, oil
+and lamps, and hired two bhikshus, long resident at the place, to carry
+them to the peak. When he himself got to it, he made his offerings with
+the flowers and incense, and lighted the lamps when the darkness began
+to come on. He felt melancholy, but restrained his tears and said, "Here
+Buddha delivered the Surangama Sutra. I, Fa-hien, was born when I could
+not meet with Buddha; and now I only see the footprints which he has
+left, and the place where he lived, and nothing more." With this, in
+front of the rock cavern, he chanted the Surangama Sutra, remained there
+over the night, and then returned towards the New City.
+
+
+
+CHAPTER XXX
+
+~Srataparna Cave, or Cave of the First Council~
+
+
+Out from the old city, after walking over three hundred paces, on the
+west of the road, the travellers found the Karanda Bamboo garden, where
+the old vihara is still in existence, with a company of monks, who keep
+the ground about it swept and watered.
+
+North of the vihara two or three li there was the Smasanam, which name
+means in Chinese "the field of graves into which the dead are thrown."
+
+As they kept along the mountain on the south, and went west for three
+hundred paces, they found a dwelling among the rocks, named the Pippala
+cave, in which Buddha regularly sat in meditation after taking his
+mid-day meal.
+
+Going on still to the west for five or six li, on the north of the hill,
+in the shade, they found the cavern called Srataparna, [1] the place
+where, after the nirvana of Buddha, five hundred Arhats collected the
+Sutras. When they brought the Sutras forth, three lofty seats had been
+prepared and grandly ornamented. Sariputtra occupied the one on the
+left, and Maudgalyayana that on the right. Of the number of five hundred
+one was wanting. Mahakasyapa was president on the middle seat. Ananda
+was then outside the door, and could not get in. At the place there was
+subsequently raised a tope, which is still existing.
+
+Along the sides of the hill, there are also a very great many cells
+among the rocks, where the various Arhans sat and meditated. As you
+leave the old city on the north, and go down east for three li, there is
+the rock dwelling of Devadatta, and at a distance of fifty paces from it
+there is a large, square, black rock. Formerly there was a bhikshu, who,
+as he walked backwards and forwards upon it, thought with
+himself:--"This body is impermanent, a thing of bitterness and vanity,
+and which cannot be looked on as pure. I am weary of this body, and
+troubled by it as an evil." With this he grasped a knife, and was about
+to kill himself. But he thought again:--"The World-honored one laid down
+a prohibition against one's killing himself." [2] Further it occurred to
+him:--"Yes, he did; but I now only wish to kill three poisonous
+thieves." Immediately with the knife he cut his throat. With the first
+gash into the flesh he attained the state of a Srotapanna; when he had
+gone half through, he attained to be an Anagamin; and when he had cut
+right through, he was an Arhat, and attained to pari-nirvana, and died.
+
+
+[Footnote 1: A very great place in the annals of Buddhism. The Council
+in the Srataparna cave did not come together fortuitously, but appears
+to have been convoked by the older members to settle the rules and
+doctrines of the order. The cave was prepared for the occasion by king
+Ajatasatru.]
+
+[Footnote 2: Buddha made a law forbidding the monks to commit suicide.
+He prohibited any one from discoursing on the miseries of life in such a
+manner as to cause desperation.]
+
+
+
+CHAPTER XXXI
+
+~Sakyamuni's Attaining to the Buddhaship~
+
+
+From this place, after travelling to the west for four yojanas, the
+pilgrims came to the city of Gaya; but inside the city all was emptiness
+and desolation. Going on again to the south for twenty li, they arrived
+at the place where the Bodhisattva for six years practised with himself
+painful austerities. All around was forest.
+
+Three li west from here they came to the place where, when Buddha had
+gone into the water to bathe, a deva bent down the branch of a tree, by
+means of which he succeeded in getting out of the pool.
+
+Two li north from this was the place where the Gramika girls presented
+to Buddha the rice-gruel made with milk; and two li north from this was
+the place where, seated on a rock under a great tree, and facing the
+east, he ate the gruel. The tree and the rock are there at the present
+day. The rock may be six cubits in breadth and length, and rather more
+than two cubits in height. In Central India the cold and heat are so
+equally tempered that trees live for several thousand and even for ten
+thousand years.
+
+Half a yojana from this place to the northeast there was a cavern in the
+rocks, into which the Bodhisattva entered, and sat cross-legged with his
+face to the west. As he did so, he said to himself, "If I am to attain
+to perfect wisdom and become Buddha, let there be a supernatural
+attestation of it." On the wall of the rock there appeared immediately
+the shadow of a Buddha, rather more than three feet in length, which is
+still bright at the present day. At this moment heaven and earth were
+greatly moved, and devas in the air spoke plainly, "This is not the
+place where any Buddha of the past, or he that is to come, has attained,
+or will attain, to perfect Wisdom. Less than half a yojana from this to
+the southwest will bring you to the patra tree, where all past Buddhas
+have attained, and all to come must attain, to perfect Wisdom." When
+they had spoken these words, they immediately led the way forward to the
+place, singing as they did so. As they thus went away, the Bodhisattva
+arose and walked after them. At a distance of thirty paces from the
+tree, a deva gave him the grass of lucky omen, which he received and
+went on. After he had proceeded fifteen paces, five hundred green birds
+came flying towards him, went round him thrice, and disappeared. The
+Bodhisattva went forward to the patra tree, placed the kusa grass at the
+foot of it, and sat down with his face to the east. Then king Mara sent
+three beautiful young ladies, who came from the north, to tempt him,
+while he himself came from the south to do the same. The Bodhisattva put
+his toes down on the ground, and the demon soldiers retired and
+dispersed, and the three young ladies were changed into old
+grandmothers.
+
+At the place mentioned above of the six years' painful austerities, and
+at all these other places, men subsequently reared topes and set up
+images, which all exist at the present day.
+
+Where Buddha, after attaining to perfect Wisdom, for seven days
+contemplated the tree, and experienced the joy of vimukti; where, under
+the patra tree, he walked to and fro from west to east for seven days;
+where the devas made a hall appear, composed of the seven precious
+substances, and presented offerings to him for seven days; where the
+blind dragon Muchilinda [1] encircled him for seven days; where he sat
+under the nyagrodha tree, on a square rock, with his face to the east,
+and Brahma-deva came and made his request to him; where the four deva
+kings brought to him their alms-bowls; where the five hundred merchants
+presented to him the roasted flour and honey; and where he converted the
+brothers Kasyapa and their thousand disciples;--at all these places
+topes were reared.
+
+At the place where Buddha attained to perfect Wisdom, there are three
+monasteries, in all of which there are monks residing. The families of
+their people around supply the societies of these monks with an abundant
+sufficiency of what they require, so that there is no lack or stint. The
+disciplinary rules are strictly observed by them. The laws regulating
+their demeanor in sitting, rising, and entering when the others are
+assembled, are those which have been practised by all the saints since
+Buddha was in the world down to the present day. The places of the four
+great topes have been fixed, and handed down without break, since Buddha
+attained to nirvana. Those four great topes are those at the places
+where Buddha was born; where he attained to Wisdom; where he began to
+move the wheel of his Law; and where he attained to pari-nirvana.
+
+
+[Footnote 1: Called also Maha, or the Great Muchilinda. Eitel says: "A
+naga king, the tutelary deity of a lake near which Sakyamuni once sat
+for seven days absorbed in meditation, whilst the king guarded him." The
+account in "The Life of the Buddha" is:--"Buddha went to where
+lived the naga king Muchilinda, and he, wishing to preserve him from the
+sun and rain, wrapped his body seven times round him, and spread out his
+hood over his head; and there he remained seven days in thought."]
+
+
+
+CHAPTER XXXII
+
+~Legend of King Asoka in a Former Birth~
+
+
+When king Asoka, in a former birth, was a little boy and playing on the
+road, he met Kasyapa Buddha walking. The stranger begged food, and the
+boy pleasantly took a handful of earth and gave it to him. The Buddha
+took the earth, and returned it to the ground on which he was walking;
+but because of this the boy received the recompense of becoming a king
+of the iron wheel, to rule over Jambudvipa. Once when he was making a
+judicial tour of inspection through Jambudvipa, he saw, between the iron
+circuit of the two hills, a naraka for the punishment of wicked men.
+Having thereupon asked his ministers what sort of a thing it was, they
+replied, "It belongs to Yama, [1] king of demons, for punishing wicked
+people." The king thought within himself:--"Even the king of demons is
+able to make a naraka in which to deal with wicked men; why should not
+I, who am the lord of men, make a naraka in which to deal with wicked
+men?" He forthwith asked his ministers who could make for him a naraka
+and preside over the punishment of wicked people in it. They replied
+that it was only a man of extreme wickedness who could make it; and the
+king thereupon sent officers to seek everywhere for such a bad man; and
+they saw by the side of a pond a man tall and strong, with a black
+countenance, yellow hair, and green eyes, hooking up the fish with his
+feet, while he called to him birds and beasts, and, when they came, then
+shot and killed them, so that not one escaped. Having got this man, they
+took him to the king, who secretly charged him, "You must make a square
+enclosure with high walls. Plant in it all kinds of flowers and fruits;
+make good ponds in it for bathing; make it grand and imposing in every
+way, so that men shall look to it with thirsting desire; make its gates
+strong and sure; and when any one enters, instantly seize him and punish
+him as a sinner, not allowing him to get out. Even if I should enter,
+punish me as a sinner in the same way, and do not let me go. I now
+appoint you master of that naraka."
+
+Soon after this a bhikshu, pursuing his regular course of begging his
+food, entered the gate of the place. When the lictors of the naraka saw
+him, they were about to subject him to their tortures; but he,
+frightened, begged them to allow him a moment in which to eat his
+mid-day meal. Immediately after, there came in another man, whom they
+thrust into a mortar and pounded till a red froth overflowed. As the
+bhikshu looked on, there came to him the thought of the impermanence,
+the painful suffering and inanity of this body, and how it is but as a
+bubble and as foam; and instantly he attained to Arhatship. Immediately
+after, the lictors seized him, and threw him into a caldron of boiling
+water. There was a look of joyful satisfaction, however, in the
+bhikshu's countenance. The fire was extinguished, and the water became
+cold. In the middle of the caldron there rose up a lotus flower, with
+the bhikshu seated on it. The lictors at once went and reported to the
+king that there was a marvellous occurrence in the naraka, and wished
+him to go and see it; but the king said, "I formerly made such an
+agreement that now I dare not go to the place." The lictors said, "This
+is not a small matter. Your Majesty ought to go quickly. Let your former
+agreement be altered." The king thereupon followed them, and entered the
+naraka, when the bhikshu preached the Law to him, and he believed, and
+was made free. Forthwith he demolished the naraka, and repented of all
+the evil which he had formerly done. From this time he believed in and
+honored the Three Precious Ones, and constantly went to a patra tree,
+repenting under it, with self-reproach, of his errors, and accepting the
+eight rules of abstinence.
+
+The queen asked where the king was constantly going to, and the
+ministers replied that he was constantly to be seen under such and such
+a patra tree. She watched for a time when the king was not there, and
+then sent men to cut the tree down. When the king came, and saw what had
+been done, he swooned away with sorrow, and fell to the ground. His
+ministers sprinkled water on his face, and after a considerable time he
+revived. He then built all round the stump with bricks, and poured a
+hundred pitchers of cows' milk on the roots; and as he lay with his four
+limbs spread out on the ground, he took this oath, "If the tree do not
+live, I will never rise from this." When he had uttered this oath, the
+tree immediately began to grow from the roots, and it has continued to
+grow till now, when it is nearly one hundred cubits in height.
+
+
+[Footnote 1: Yama was originally the Aryan god of the dead, living in a
+heaven above the world, the regent of the south; but Brahmanism
+transferred his abode to hell. Both views have been retained by
+Buddhism. The Yama of the text is the "regent of the narakas, residing
+south of Jambudvipa, outside the Chakravalas (the double circuit of
+mountains above), in a palace built of brass and iron. He has a sister
+who controls all the female culprits, as he exclusively deals with the
+male sex. Three times, however, in every twenty-four hours, a demon
+pours boiling copper into Yama's mouth, and squeezes it down his throat,
+causing him unspeakable pain." Such, however, is the wonderful
+"transrotation of births," that when Yama's sins have been expiated, he
+is to be reborn as Buddha, under the name of "The Universal King."]
+
+
+
+CHAPTER XXXIII
+
+~Kasyapa Buddha's Skeleton on Mount Gurupada~
+
+
+The travellers, going on from this three li to the south, came to a
+mountain named Gurupada, inside which Mahakasyapa even now is. He made a
+cleft, and went down into it, though the place where he entered would
+not now admit a man. Having gone down very far, there was a hole on one
+side, and there the complete body of Kasyapa still abides. Outside the
+hole at which he entered is the earth with which he had washed his
+hands. If the people living thereabouts have a sore on their heads, they
+plaster on it some of the earth from this, and feel immediately easier.
+On this mountain, now as of old, there are Arhats abiding. Devotees of
+our Law from the various countries in that quarter go year by year to
+the mountain, and present offerings to Kasyapa; and to those whose
+hearts are strong in faith there come Arhats at night, and talk with
+them, discussing and explaining their doubts, and disappearing suddenly
+afterwards.
+
+On this hill hazels grow luxuriantly; and there are many lions, tigers,
+and wolves, so that people should not travel incautiously.
+
+
+
+CHAPTER XXXIV
+
+~On the Way Returning to Patna~
+
+
+Fa-Hien returned from here towards Pataliputtra, keeping along the
+course of the Ganges and descending in the direction of the west. After
+going ten yojanas he found a vihara, named "The Wilderness"--a place
+where Buddha had dwelt, and where there are monks now.
+
+Pursuing the same course, and going still to the west, he arrived, after
+twelve yojanas, at the city of Varanasi in the kingdom of Kasi. Rather
+more than ten li to the northeast of the city, he found the vihara in
+the park of "The rishi's Deer-wild." [1] In this park there formerly
+resided a Pratyeka Buddha, with whom the deer were regularly in the
+habit of stopping for the night. When the World-honored one was about to
+attain to perfect Wisdom, the devas sang in the sky, "The son of king
+Suddhodana, having quitted his family and studied the Path of Wisdom,
+will now in seven days become Buddha." The Pratyeka Buddha heard their
+words, and immediately attained to nirvana; and hence this place was
+named "The Park of the rishi's Deer-wild." After the World-honored one
+had attained to perfect Wisdom, men built the vihara in it.
+
+Buddha wished to convert Kaundinya and his four companions; but they,
+being aware of his intention, said to one another, "This Sramana Gotama
+[2] for six years continued in the practice of painful austerities,
+eating daily only a single hemp-seed, and one grain of rice, without
+attaining to the Path of Wisdom; how much less will he do so now that he
+has entered again among men, and is giving the reins to the indulgence
+of his body, his speech, and his thoughts! What has he to do with the Path
+of Wisdom? To-day, when he comes to us, let us be on our guard not to
+speak with him." At the places where the five men all rose up, and
+respectfully saluted Buddha, when he came to them; where, sixty paces
+north from this, he sat with his face to the east, and first turned the
+wheel of the Law, converting Kaundinya and the four others; where,
+twenty paces further to the north, he delivered his prophecy concerning
+Maitreya; and where, at a distance of fifty paces to the south, the
+dragon Elapattra asked him, "When shall I get free from this naga
+body?"--at all these places topes were reared, and are still existing.
+In the park there are two monasteries, in both of which there are monks
+residing.
+
+When you go northwest from the vihara of the Deer-wild park for thirteen
+yojanas, there is a kingdom named Kausambi. Its vihara is named
+Ghochiravana--a place where Buddha formerly resided. Now, as of old,
+there is a company of monks there, most of whom are students of the
+hinayana.
+
+East from this, when you have travelled eight yojanas, is the place
+where Buddha converted the evil demon. There, and where he walked in
+meditation and sat at the place which was his regular abode, there have
+been topes erected. There is also a monastery, which may contain more
+than a hundred monks.
+
+
+[Footnote 1: "The rishi," says Eitel, "is a man whose bodily frame has
+undergone a certain transformation by dint of meditation and asceticism,
+so that he is, for an indefinite period, exempt from decrepitude, age,
+and death. As this period is believed to extend far beyond the usual
+duration of human life, such persons are called, and popularly believed
+to be, immortals." Rishis are divided into various classes; and
+rishi-ism is spoken of as a seventh path of transrotation, and rishis
+are referred to as the seventh class of sentient beings.]
+
+[Footnote 2: This is the only instance in Fa-hien's text where the
+Bodhisattva or Buddha is called by the surname "Gotama." For the most
+part our traveller uses Buddha as a proper name, though it properly
+means "The Enlightened." He uses also the combinations "Sakya Buddha,"
+which means "The Buddha of the Sakya tribe," and "Sakyamuni," which
+means "The Sakya sage." This last is the most common designation of the
+Buddha in China. Among other Buddhistic peoples "Gotama" and "Gotama
+Buddha" are the more frequent designations.]
+
+
+
+CHAPTER XXXV
+
+~Dakshina, and the Pigeon Monastery~
+
+
+South from this two hundred yojanas, there is a country named Dakshina,
+where there is a monastery dedicated to the by-gone Kasyapa Buddha, and
+which has been hewn out from a large hill of rock. It consists in all of
+five stories;--the lowest, having the form of an elephant, with five
+hundred apartments in the rock; the second, having the form of a lion,
+with four hundred apartments; the third, having the form of a horse,
+with three hundred apartments; the fourth, having the form of an ox,
+with two hundred apartments; and the fifth, having the form of a pigeon,
+with one hundred apartments. At the very top there is a spring, the
+water of which, always in front of the apartments in the rock, goes
+round among the rooms, now circling, now curving, till in this way it
+arrives at the lowest story, having followed the shape of the structure,
+and flows out there at the door. Everywhere in the apartments of the
+monks, the rock has been pierced so as to form windows for the admission
+of light, so that they are all bright, without any being left in
+darkness. At the four corners of the tiers of apartments, the rock has
+been hewn so as to form steps for ascending to the top of each. The men
+of the present day, being of small size, and going up step by step,
+manage to get to the top; but in a former age they did so at one step.
+Because of this, the monastery is called Paravata, that being the Indian
+name for a pigeon. There are always Arhats residing in it.
+
+The country about is a tract of uncultivated hillocks, without
+inhabitants. At a very long distance from the hill there are villages,
+where the people all have bad and erroneous views, and do not know the
+Sramanas of the Law of Buddha, Brahmanas, or devotees of any of the
+other and different schools. The people of that country are constantly
+seeing men on the wing, who come and enter this monastery. On one
+occasion, when devotees of various countries came to perform their
+worship at it, the people of those villages said to them, "Why do you
+not fly? The devotees whom we have seen hereabouts all fly"; and the
+strangers answered, on the spur of the moment, "Our wings are not yet
+fully formed."
+
+The kingdom of Dakshina is out of the way, and perilous to traverse.
+There are difficulties in connection with the roads; but those who know
+how to manage such difficulties and wish to proceed should bring with
+them money and various articles, and give them to the king. He will then
+send men to escort them. These will, at different stages, pass them over
+to others, who will show them the shortest routes. Fa-hien, however, was
+after all unable to go there; but having received the above accounts
+from men of the country, he has narrated them.
+
+
+
+CHAPTER XXXVI
+
+~Fa-Hien's Indian Studies~
+
+
+From Varanasi the travellers went back east to Pataliputtra. Fa-hien's
+original object had been to search for copies of the Vinaya. In the
+various kingdoms of North India, however, he had found one master
+transmitting orally the rules to another, but no written copies which he
+could transcribe. He had therefore travelled far and come on to Central
+India. Here, in the mahayana monastery, he found a copy of the Vinaya,
+containing the Mahasanghika [1] rules--those which were observed in the
+first Great Council, while Buddha was still in the world. The original
+copy was handed down in the Jetavana vihara. As to the other eighteen
+schools, each one has the views and decisions of its own masters. Those
+agree with this in the general meaning, but they have small and trivial
+differences, as when one opens and another shuts. This copy of the
+rules, however, is the most complete, with the fullest explanations. [2]
+
+He further got a transcript of the rules in six or seven thousand
+gathas, [3] being the sarvastivadah [4] rules--those which are observed
+by the communities of monks in the land of Ts'in; which also have all
+been handed down orally from master to master without being committed to
+writing. In the community here, moreover, he got the
+Samyuktabhi-dharma-hridaya-sastra, containing about six or seven
+thousand gathas; he also got a Sutra of two thousand five hundred
+gathas; one chapter of the Pari-nirvana-vaipulya Sutra, of about five
+thousand gathas; and the Mahasanghika Abhidharma.
+
+In consequence of this success in his quest Fa-hien stayed here for
+three years, learning Sanscrit books and the Sanscrit speech, and
+writing out, the Vinaya rules. When Tao-ching arrived in the Central
+Kingdom, and saw the rules observed by the Sramanas, and the dignified
+demeanor in their societies which he remarked under all occurring
+circumstances, he sadly called to mind in what a mutilated and imperfect
+condition the rules were among the monkish communities in the land of
+Ts'in, and made the following aspiration: "From this time forth till I
+come to the state of Buddha, let me not be born in a frontier-land." He
+remained accordingly in India, and did not return to the land of Han.
+Fa-hien, however, whose original purpose had been to secure the
+introduction of the complete Vinaya rules into the land of Han, returned
+there alone.
+
+
+[Footnote 1: Mahasanghika simply means "the Great Assembly," that is, of
+monks.]
+
+[Footnote 2: It was afterwards translated by Fa-hien into Chinese.]
+
+[Footnote 3: A gatha is a stanza, generally consisting of a few,
+commonly of two, lines somewhat metrically arranged.]
+
+[Footnote 4: "A branch," says Eitel, "of the great vaibhashika school,
+asserting the reality of all visible phenomena, and claiming the
+authority of Rahula."]
+
+
+
+CHAPTER XXXVII
+
+~Fa-hien's Stay in Champa and Tamalipti~
+
+
+Following the course of the Ganges, and descending eastward for eighteen
+yojanas, he found on the southern bank the great kingdom of Champa, with
+topes reared at the places where Buddha walked in meditation by his
+vihara, and where he and the three Buddhas, his predecessors, sat. There
+were monks residing at them all. Continuing his journey east for nearly
+fifty yojanas, he came to the country of Tamalipti, the capital of which
+is a seaport. In the country there are twenty-two monasteries, at all of
+which there are monks residing. The Law of Buddha is also flourishing in
+it. Here Fa-hien stayed two years, writing out his Sutras, and drawing
+pictures of images.
+
+After this he embarked in a large merchant-vessel, and went floating
+over the sea to the southwest. It was the beginning of winter, and the
+wind was favorable; and, after fourteen days, sailing day and night,
+they came to the country of Singhala. The people said that it was
+distant from Tamalipti about seven hundred yojanas.
+
+The kingdom is on a large island, extending from east to west fifty
+yojanas, and from north to south thirty. Left and right from it there
+are as many as one hundred small islands, distant from one another ten,
+twenty, or even two hundred li; but all subject to the large island.
+Most of them produce pearls and precious stones of various kinds; there
+is one which produces the pure and brilliant pearl--an island which
+would form a square of about ten li. The king employs men to watch and
+protect it, and requires three out of every ten pearls which the
+collectors find.
+
+
+
+CHAPTER XXXVIII
+
+~At Ceylon--Feats of Buddha--His Statue in Jade~
+
+
+The country originally had no human inhabitants, but was occupied only
+by spirits and nagas, with which merchants of various countries carried
+on a trade. When the trafficking was taking place, the spirits did not
+show themselves. They simply set forth their precious commodities, with
+labels of the price attached to them; while the merchants made their
+purchases according to the price; and took the things away.
+
+Through the coming and going of the merchants in this way, when they
+went away, the people of their various countries heard how pleasant the
+land was, and flocked to it in numbers till it became a great nation.
+The climate is temperate and attractive, without any difference of
+summer and winter. The vegetation is always luxuriant. Cultivation
+proceeds whenever men think fit: there are no fixed seasons for it.
+
+When Buddha came to this country, wishing to transform the wicked nagas
+by his supernatural power, he planted one foot at the north of the royal
+city, and the other on the top of a mountain, [1] the two being fifteen
+yojanas apart. Over the footprint at the north of the city the king
+built a large tope, four hundred cubits high, grandly adorned with gold
+and silver, and finished with a combination of all the precious
+substances. By the side of the tope he further built a monastery, called
+the Abhayagiri, where there are now five thousand monks. There is in it
+a hall of Buddha, adorned with carved and inlaid work of gold and
+silver, and rich in the seven precious substances, in which there is an
+image of Buddha in green jade, more than twenty cubits in height,
+glittering all over with those substances, and having an appearance of
+solemn dignity which words cannot express. In the palm of the right hand
+there is a priceless pearl. Several years had now elapsed since Fa-hien
+left the land of Han; the men with whom he had been in intercourse had
+all been of regions strange to him; his eyes had not rested on an old
+and familiar hill or river, plant or tree: his fellow-travellers,
+moreover, had been separated from him, some by death, and others flowing
+off in different directions; no face or shadow was now with him but his
+own, and a constant sadness was in his heart. Suddenly one day, when by
+the side of this image of jade, he saw a merchant presenting as his
+offering a fan of white silk; [2] and the tears of sorrow involuntarily
+filled his eyes and fell down.
+
+A former king of the country had sent to Central India and got a slip of
+the patra tree, which he planted by the side of the hall of Buddha,
+where a tree grew up to the height of about two hundred cubits. As it
+bent on one side towards the southeast, the king, fearing it would fall,
+propped it with a post eight or nine spans around. The tree began to
+grow at the very heart of the prop, where it met the trunk; a shoot
+pierced through the post, and went down to the ground, where it entered
+and formed roots, that rose to the surface and were about four spans
+round. Although the post was split in the middle, the outer portions
+kept hold of the shoot, and people did not remove them. Beneath the tree
+there has been built a vihara, in which there is an image of Buddha
+seated, which the monks and commonalty reverence and look up to without
+ever becoming wearied. In the city there has been reared also the vihara
+of Buddha's tooth, in which, as well as on the other, the seven precious
+substances have been employed.
+
+The king practises the Brahmanical purifications, and the sincerity of
+the faith and reverence of the population inside the city are also
+great. Since the establishment of government in the kingdom there has
+been no famine or scarcity, no revolution or disorder. In the treasuries
+of the monkish communities there are many precious stones, and the
+priceless manis. One of the kings once entered one of those treasuries,
+and when he looked all round and saw the priceless pearls, his covetous
+greed was excited, and he wished to take them to himself by force. In
+three days, however, he came to himself, and immediately went and bowed
+his head to the ground in the midst of the monks, to show his repentance
+of the evil thought. As a sequel to this, he informed the monks of what
+had been in his mind, and desired them to make a regulation that from
+that day forth the king should not be allowed to enter the treasury and
+see what it contained, and that no bhikshu should enter it till after he
+had been in orders for a period of full forty years.
+
+In the city there are many Vaisya elders and Sabaean merchants, whose
+houses are stately and beautiful. The lanes and passages are kept in
+good order. At the heads of the four principal streets there have been
+built preaching halls, where, on the eighth, fourteenth, and fifteenth
+days of the month, they spread carpets, and set forth a pulpit, while
+the monks and commonalty from all quarters come together to hear the
+Law. The people say that in the kingdom there may be altogether sixty
+thousand monks, who get their food from their common stores. The king,
+besides, prepares elsewhere in the city a common supply of food for five
+or six thousand more. When any want, they take their great bowls, and go
+to the place of distribution, and take as much as the vessels will hold,
+all returning with them full.
+
+The tooth of Buddha is always brought forth in the middle of the third
+month. Ten days beforehand the king grandly caparisons a large elephant,
+on which he mounts a man who can speak distinctly, and is dressed in
+royal robes, to beat a large drum, and make the following proclamation:
+"The Bodhisattva, during three Asankhyeya-kalpas, [3] manifested his
+activity, and did not spare his own life. He gave up kingdom, city,
+wife, and son; he plucked out his eyes and gave them to another; he cut
+off a piece of his flesh to ransom the life of a dove; he cut off his
+head and gave it as an alms; he gave his body to feed a starving
+tigress; he grudged not his marrow and brains. In many such ways as
+these did he undergo pain for the sake of all living. And so it was,
+that, having become Buddha, he continued in the world for forty-five
+years, preaching his Law, teaching and transforming, so that those who
+had no rest found rest, and the unconverted were converted. When his
+connection with the living was completed, he attained to pari-nirvana
+and died. Since that event, for one thousand four hundred and
+ninety-seven years, the light of the world has gone out, and all living
+things have had long-continued sadness. Behold! ten days after this,
+Buddha's tooth will be brought forth, and taken to the Abhayagiri
+-vihara. Let all and each, whether monks or laics, who wish to amass
+merit for themselves, make the roads smooth and in good condition,
+grandly adorn the lanes and by-ways, and provide abundant store of
+flowers and incense to be used as offerings to it."
+
+When this proclamation is over, the king exhibits, so as to line both
+sides of the road, the five hundred different bodily forms in which the
+Bodhisattva has in the course of his history appeared:--here as Sudana,
+there as Sama; now as the king of elephants, and then as a stag or a
+horse. All these figures are brightly colored and grandly executed,
+looking as if they were alive. After this the tooth of Buddha is brought
+forth, and is carried along in the middle of the road. Everywhere on the
+way offerings are presented to it, and thus it arrives at the hall of
+Buddha in the Abhayagiri-vihara. There monks and laics are collected in
+crowds. They burn incense, light lamps, and perform all the prescribed
+services, day and night without ceasing, till ninety days have been
+completed, when the tooth is returned to the vihara within the city. On
+fast-days the door of that vihara is opened, and the forms of ceremonial
+reverence are observed according to the rules.
+
+Forty li to the east of the Abhayagiri-vihara there is a hill, with a
+vihara on it, called the Chaitya, where there may be two thousand monks.
+Among them there is a Sramana of great virtue, named Dharma-gupta,
+honored and looked up to by all the kingdom. He has lived for more than
+forty years in an apartment of stone, constantly showing such gentleness
+of heart, that he has brought snakes and rats to stop together in the
+same room, without doing one another any harm.
+
+
+[Footnote 1: This would be what is known as "Adam's peak," having,
+according to Hardy, the three names of Selesumano, Samastakuta, and
+Samanila. There is an indentation on the top of it, a superficial
+hollow, 5 feet 3 3/4 inches long, and 2 1/2 feet wide. The Hindus regard
+it as the footprint of Siva; the Mohammedans, as that of Adam; and the
+Buddhists, as in the text--as having been, made by Buddha.]
+
+[Footnote 2: We naturally suppose that the merchant-offerer was a
+Chinese, as indeed the Chinese texts say, and the fan such as Fa-hien
+had seen and used in his native land.]
+
+[Footnote 3: A Kalpa, we have seen, denotes a great period of time; a
+period during which a physical universe is formed and destroyed.
+Asankhyeya denotes the highest sum for which a conventional term
+exists--according to Chinese calculations equal to one followed by
+seventeen ciphers; according to Thibetan and Singhalese, equal to one
+followed by ninety-seven ciphers. Every Maha-kalpa consists of four
+Asankhye-yakalpas.]
+
+
+
+CHAPTER XXXIX
+
+~Cremation of an Arhat--Sermon of a Devotee~
+
+
+South of the city seven li there is a vihara, called the Maha-vihara,
+where three thousand monks reside. There had been among them a Sramana,
+of such lofty virtue, and so holy and pure in his observance of the
+disciplinary rules, that the people all surmised that he was an Arhat.
+When he drew near his end, the king came to examine into the point; and
+having assembled the monks according to rule, asked whether the bhikshu
+had attained to the full degree of Wisdom. They answered in the
+affirmative, saying that he was an Arhat. The king accordingly, when he
+died, buried him after the fashion of an Arhat, as the regular rules
+prescribed. Four or five li east from the vihara there was reared a
+great pile of firewood, which might be more than thirty cubits square,
+and the same in height. Near the top were laid sandal, aloe, and other
+kinds of fragrant wood.
+
+On the four sides of the pile they made steps by which to ascend it.
+With clean white hair-cloth, almost like silk, they wrapped the body
+round and round. They made a large carriage-frame, in form like our
+funeral car, but without the dragons and fishes.
+
+At the time of the cremation, the king and the people, in multitudes
+from all quarters, collected together, and presented offerings of
+flowers and incense. While they were following the car to the
+burial-ground, the king himself presented flowers and incense. When this
+was finished, the car was lifted on the pile, all over which oil of
+sweet basil was poured, and then a light was applied. While the fire was
+blazing, every one, with a reverent heart, pulled off his upper garment,
+and threw it, with his feather-fan and umbrella, from a distance into
+the midst of the flames, to assist the burning. When the cremation was
+over, they collected and preserved the bones, and proceeded to erect a
+tope. Fa-hien had not arrived in time to see the distinguished Shaman
+alive, and only saw his burial.
+
+At that time the king, who was a sincere believer in the Law of Buddha
+and wished to build a new vihara for the monks, first convoked a great
+assembly. After giving the monks a meal of rice, and presenting his
+offerings on the occasion, he selected a pair of first-rate oxen, the
+horns of which were grandly decorated with gold, silver, and the
+precious substances. A golden plough had been provided, and the king
+himself turned up a furrow on the four sides of the ground within which
+the building was to be. He then endowed the community of the monks with
+the population, fields, and houses, writing the grant on plates of
+metal, to the effect that from that time onwards, from generation to
+generation, no one should venture to annul or alter it.
+
+In this country Fa-hien heard an Indian devotee, who was reciting a
+Sutra from the pulpit, say: "Buddha's alms-bowl was at first in Vaisali,
+and now it is in Gandhara. After so many hundred years (he gave, when
+Fa-hien heard him, the exact number of years, but he has forgotten it),
+it will go to Western Tukhara; after so many hundred years, to Khoten;
+after so many hundred years, to Kharachar; after so many hundred years,
+to the land of Han; after so many hundred years, it will come to
+Sinhala; and after so many hundred years, it will return to Central
+India. After that, it will ascend to the Tushita heaven; and when the
+Bodhisattva Maitreya sees it, he will say with a sigh, 'The alms-bowl of
+Sakyamuni Buddha is come'; and with all the devas he will present to it
+flowers and incense for seven days. When these have expired, it will
+return to Jambudvipa, where it will be received by the king of the sea
+nagas, and taken into his naga palace. When Maitreya shall be about to
+attain to perfect Wisdom and become Buddha, it will again separate into
+four bowls, which will return to the top of mount Anna, whence they
+came. After Maitreya has become Buddha, the four deva kings will again
+think of the Buddha with their bowls as they did in the case of the
+previous Buddha. The thousand Buddhas of this Bhadra-kalpa, indeed, will
+all use the same alms-bowl; and when the bowl has disappeared, the Law
+of Buddha will go on gradually to be extinguished. After that extinction
+has taken place, the life of man will be shortened, till it is only a
+period of five years. During this period of a five years' life, rice,
+butter, and oil will all vanish away, and men will become exceedingly
+wicked. The grass and trees which they lay hold of will change into
+swords and clubs, with which they will hurt, cut, and kill one another.
+Those among them on whom there is blessing will withdraw from society
+among the hills; and when the wicked have exterminated one another, they
+will again come forth, and say among themselves, 'The men of former
+times enjoyed a very great longevity; but through becoming exceedingly
+wicked, and doing all lawless things, the length of our life has been
+shortened and reduced even to five years. Let us now unite together in
+the practice of what is good, cherishing a gentle and sympathizing
+heart, and carefully cultivating good faith and righteousness. When each
+one in this way practises that faith and righteousness, life will go on
+to double its length till it reaches eighty thousand years. When
+Maitreya appears in the world, and begins to turn the wheel of this Law,
+he will in the first place save those among the disciples of the Law
+left by the Sakya who have quitted their families, and those who have
+accepted the three Refuges, undertaken the five Prohibitions and the
+eight Abstinences, and given offerings to the Three Precious Ones;
+secondly and thirdly, he will save those between whom and conversion
+there is a connection transmitted from the past.'" [1]
+
+Such was the discourse, and Fa-hien wished to write it down as a portion
+of doctrine; but the man said, "This is taken from no Sutra, it is only
+the utterance of my own mind."
+
+
+[Footnote 1: That is, those whose Karma in the past should be rewarded
+by such conversion in the present.]
+
+
+
+CHAPTER XL
+
+~After Two Years Fa-hien Takes Ship for China~
+
+
+Fa-hien abode in this country two years; and, in addition to his
+acquisitions in Patna, succeeded in getting a copy of the Vinaya-pitaka
+of the Mahisasakah school; the Dirghagama and Samyuktagama Sutras; and
+also the Samyukta-sanchaya-pitaka;--all being works unknown in the land
+of Han. Having obtained these Sanscrit works, he took passage in a large
+merchantman, on board of which there were more than two hundred men, and
+to which was attached by a rope a smaller vessel, as a provision against
+damage or injury to the large one from the perils of the navigation.
+With a favorable wind, they proceeded eastward for three days, and then
+they encountered a great wind. The vessel sprang a leak and the water
+came in. The merchants wished to go to the smaller vessel; but the men
+on board it, fearing that too many would come, cut the connecting rope.
+The merchants were greatly alarmed, feeling their risk of instant death.
+Afraid that the vessel would fill, they took their bulky goods and threw
+them into the water. Fa-hien also took his pitcher and washing-basin,
+with some other articles, and cast them into the sea; but fearing that
+the merchants would cast overboard his books and images, he could only
+think with all his heart of Kwan-she-yin, and commit his life to the
+protection of the church of the land of Han, saying in effect, "I have
+travelled far in search of our Law. Let me, by your dread and
+supernatural power, return from my wanderings, and reach my
+resting-place!"
+
+In this way the tempest continued day and night, till on the thirteenth
+day the ship was carried to the side of an island, where, on the ebbing
+of the tide, the place of the leak was discovered, and it was stopped,
+on which the voyage was resumed. On the sea hereabouts there are many
+pirates, to meet with whom is speedy death. The great ocean spreads out,
+a boundless expanse. There is no knowing east or west; only by observing
+the sun, moon, and stars was it possible to go forward. If the weather
+were dark and rainy, the ship went as she was carried by the wind,
+without any definite course. In the darkness of the night, only the
+great waves were to be seen, breaking on one another, and emitting a
+brightness like that of fire, with huge turtles and other monsters of
+the deep all about. The merchants were full of terror, not knowing where
+they were going. The sea was deep and bottomless, and there was no place
+where they could drop anchor and stop. But when the sky became clear,
+they could tell east and west, and the ship again went forward in the
+right direction. If she had come on any hidden rock, there would have
+been no way of escape.
+
+After proceeding in this way for rather more than ninety days, they
+arrived at a country called Java-dvipa, where various forms of error and
+Brahmanism are flourishing, while Buddhism in it is not worth speaking
+of. After staying there for five months, Fa-hien again embarked in
+another large merchantman, which also had on board more than two hundred
+men. They carried provisions for fifty days, and commenced the voyage on
+the sixteenth day of the fourth month.
+
+Fa-hien kept his retreat on board the ship. They took a course to the
+northeast, intending to fetch Kwang-chow. After more than a month, when
+the night-drum had sounded the second watch, they encountered a black
+wind and tempestuous rain, which threw the merchants and passengers into
+consternation. Fa-hien again, with all his heart, directed his thoughts
+to Kwan-she-yin and the monkish communities of the land of Han; and,
+through their dread and mysterious protection, was preserved to
+daybreak. After daybreak, the Brahmans deliberated together and said,
+"It is having this Sramana on board which has occasioned our misfortune
+and brought us this great and bitter suffering. Let us land the bhikshu
+and place him on some island-shore. We must not for the sake of one man
+allow ourselves to be exposed to such imminent peril." A patron of
+Fa-hien, however, said to them, "If you land the bhikshu, you must at
+the same time land me; and if you do not, then you must kill me. If you
+land this Sramana, when I get to the land of Han, I will go to the king,
+and inform against you. The king also reveres and believes the Law of
+Buddha, and honors the bhikshus." The merchants hereupon were perplexed,
+and did not dare immediately to land Fa-hien.
+
+At this time the sky continued very dark and gloomy, and the
+sailing-masters looked at one another and made mistakes. More than
+seventy days passed from their leaving Java, and the provisions and
+water were nearly exhausted. They used the salt-water of the sea for
+cooking, and carefully divided the fresh water, each man getting two
+pints. Soon the whole was nearly gone, and the merchants took counsel
+and said, "At the ordinary rate of sailing we ought to have reached
+Kwang-chow, and now the time is passed by many days;--must we not have
+held a wrong course?" Immediately they directed the ship to the
+northwest, looking out for land; and after sailing day and night for
+twelve days, they reached the shore on the south of mount Lao, on the
+borders of the prefecture of Ch'ang-kwang, and immediately got good
+water and vegetables. They had passed through many perils and hardships,
+and had been in a state of anxious apprehension for many days together;
+and now suddenly arriving at this shore, and seeing those well-known
+vegetables, the lei and kwoh, [1] they knew indeed that it was the land
+of Han. Not seeing, however, any inhabitants nor any traces of them,
+they did not know whereabouts they were. Some said that they had not yet
+got to Kwang-chow, and others that they had passed it. Unable to come to
+a definite conclusion, some of them got into a small boat and entered a
+creek, to look for someone of whom they might ask what the place was.
+They found two hunters, whom they brought back with them, and then
+called on Fa-hien to act as interpreter and question them. Fa-hien first
+spoke assuringly to them, and then slowly and distinctly asked them,
+"Who are you?" They replied, "We are disciples of Buddha." He then
+asked, "What are you looking for among these hills?" They began to
+lie,[2] and said, "To-morrow is the fifteenth day of the seventh month.
+We wanted to get some peaches to present to Buddha." He asked further,
+"What country is this?" They replied, "This is the border of the
+prefecture of Ch'ang-kwang, a part of Ts'ing-chow under the ruling House
+of Ts'in." When they heard this, the merchants were glad, immediately
+asked for a portion of their money and goods, and sent men to
+Ch'ang-kwang city.
+
+The prefect Le E was a reverent believer in the Law of Buddha. When he
+heard that a Sramana had arrived in a ship across the sea, bringing with
+him books and images, he immediately came to the sea-shore with an
+escort to meet the traveller, and receive the books and images, and took
+them back with him to the seat of his government. On this the merchants
+went back in the direction of Yang-chow; but when Fa-hien arrived at
+Ts'ing-chow, the prefect there begged him to remain with him for a
+winter and a summer. After the summer retreat was ended, Fa-hien, having
+been separated for a long time from his fellows, wished to hurry to
+Ch'ang-gan; but as the business which he had in hand was important, he
+went south to the Capital; and at an interview with the masters there
+exhibited the Sutras and the collection of the Vinaya which he had
+procured.
+
+After Fa-hien set out from Ch'ang-gan, it took him six years to reach
+Central India; stoppages there extended over six years; and on his
+return it took him three years to reach Ts'ing-chow. The countries
+through which he passed were a few under thirty. From the sandy desert
+westwards on to India, the beauty of the dignified demeanor of the
+monkhood and of the transforming influence of the Law was beyond the
+power of language fully to describe; and reflecting how our masters had
+not heard any complete account of them, he therefore went on without
+regarding his own poor life, or the dangers to be encountered on the sea
+upon his return, thus incurring hardships and difficulties in a double
+form. He was fortunate enough, through the dread power of the three
+Honored Ones, to receive help and protection in his perils; and
+therefore he wrote out an account of his experiences, that worthy
+readers might share with him in what he had heard and said.
+
+
+[Footnote 1: What these vegetables exactly were it is difficult to say;
+and there are different readings of the characters for kwoh, brings the
+two names together in a phrase, but the rendering of it is simply "a
+soup of simples."]
+
+[Footnote 2: It is likely that these men were really hunters; and, when
+brought before Fa-hien, because he was a Sramana, they thought they
+would please him by saying they were disciples of Buddha. But what had
+disciples of Buddha to do with hunting and taking life? They were caught
+in their own trap, and said they were looking for peaches.]
+
+
+
+
+
+~THE SORROWS OF HAN~
+
+
+[Translated into English by John Francis Davis]
+
+
+
+INTRODUCTION
+
+
+"The Sorrows of Han" is considered by Chinese scholars to be one of the
+largest tragedies in the whole range of the Chinese drama, which is very
+voluminous. Although, properly speaking, there are no theatres in China,
+the Chinese are passionately fond of dramatic representations. Chinese
+acting is much admired and praised by travellers who are competent to
+follow the dialogue. The stage is generally a temporary erection
+improvised in a market-place, and the stage arrangements are of the most
+primitive character; no scenery is employed, and the actors introduce
+themselves in a sort of prologue, in which they state the name and
+character they represent in the drama. They also indicate the place
+where they are in the story, or the house which they have entered. Yet
+the Chinese stage has many points in common with that of Ancient Greece.
+It is supported and controlled by government, and has something of a
+religious and national character, being particularly employed for
+popular amusement in the celebration of religious festivals. Only two
+actors are allowed to occupy the stage at the same time, and this is
+another point in common with the early Greek drama. The plots or stories
+of the Chinese plays are simple and effective, and Voltaire is known to
+have taken the plot of a Chinese drama, as Moliere took a comedy of
+Plautus, and applied it in writing a drama for the modern French stage.
+"The Sorrows of Han" belongs to the famous collection entitled "The
+Hundred Plays of the Yuen Dynasty." It is divided into acts and is made
+up of alternate prose and verse. The movement of the drama is good, and
+the denouement arranged with considerable skill.
+
+E.W.
+
+
+
+
+TRANSLATOR'S PREFACE
+
+
+The following drama was selected from the "Hundred Plays of Yuen," which
+has already supplied to Europe two specimens of the Chinese stage--the
+first, called the "Orphan of Chaou," translated by Pere Premare; and the
+second, entitled an "Heir in Old Age," by the author of the present
+version. "The Sorrows of Han" is historical, and relates to one of the
+most interesting periods of the Chinese annals, when the growing
+effeminacy of the court, and consequent weakness of the government,
+emboldened the Tartars in their aggressions, and first gave rise to the
+temporizing and impolitic system of propitiating those barbarians by
+tribute, which long after produced the downfall of the empire and the
+establishment of the Mongol dominion.
+
+The moral of the piece is evidently to expose the evil consequences of
+luxury, effeminacy, and supineness in the sovereign.
+
+  "When love was all an easy monarch's care,
+  Seldom at council--never in a war."
+
+The hero, or rather the chief personage, of the drama, came to the
+throne very near the beginning of the Christian era, about B.C. 42. The
+fate of the Lady Chaoukeun is a favorite incident in history, of which
+painters, poets, and romancers frequently avail themselves; her "Verdant
+Lamb" is said to exist at the present day, and to remain green all the
+year round, while the vegetation of the desert in which it stands is
+parched by the summer sun.
+
+In selecting this single specimen from among so many, the translator was
+influenced by the consideration of its remarkable accordance with our
+own canons of criticism. The Chinese themselves make no regular
+classification of comedy and tragedy; but we are quite at liberty to
+give the latter title to a play which so completely answers to the
+European definition. The unity of action is complete, and the unities of
+time and place much less violated than they frequently are on our own
+stage. The grandeur and gravity of the subject, the rank and dignity of
+the personages, the tragical catastrophe, and the strict award of
+poetical justice, might satisfy the most rigid admirer of Grecian rules.
+The translator has thought it necessary to adhere to the original by
+distinguishing the first act (or Proem) from the four which follow it:
+but the distinction is purely nominal, and the piece consists, to all
+intents and purposes, of five acts. It is remarkable that this peculiar
+division holds true with regard to a large number of the "Hundred Plays
+of Yuen."
+
+The reader will doubtless be struck by the apparent shortness of the
+drama which is here presented to him; but the original is eked out, in
+common with all Chinese plays, by an irregular operatic species of song,
+which the principal character occasionally chants forth in unison with a
+louder or a softer accompaniment of music, as may best suit the
+sentiment or action of the moment. Some passages have been embodied in
+our version: but the translator did not give all, for the same reasons
+that prompted Pere Premare to give none--"they are full of allusions to
+things unfamiliar to us, and figures of speech very difficult for us to
+observe." They are frequently, moreover, mere repetitions or
+amplifications of the prose parts; and being intended more for the ear
+than the eye, are rather adapted to the stage than to the closet.
+
+His judgment may perhaps be swayed by partiality towards the subject of
+his own labors; but the translator cannot help thinking the plot and
+incidents of "The Sorrows of Han" superior to those of the "Orphan of
+Chaou"--though the genius of Voltaire contrived to make the last the
+ground-work of an excellent French tragedy. Far is he, however, from
+entertaining the presumptuous expectation that a destiny of equal
+splendor awaits the present drama; and he will be quite satisfied if the
+reader has patience to read it to the end, and then pronounces it to be
+a somewhat curious sample of a very foreign literature.
+
+JOHN FRANCIS DAVIS.
+
+
+
+
+DRAMATIS PERSONAE
+
+YUENTE, Emperor of China of the Dynasty Han.
+HANCHENYU, K'han of the Tartars.
+MAOUYENSHOW, a worthless Minister of the Emperor.
+SHANGSHOO (a title), President of the Imperial Council.
+CHANGSHEE (a title), Officer in waiting.
+FANSHE (a title), Envoy of the K'han.
+CHAOUKEUN, Lady, raised to be Princess of Han.
+   Tartar Soldiers, Female Attendants, Eunuchs.
+
+The Scene is laid in the Tartar Camp on the Frontiers; and
+in the Palace of Han.
+
+
+
+
+~THE SORROWS OF HAN~ [1]
+
+
+
+~PROLOGUE~
+
+
+_Enter Hanchenyu, K'han [2] of the Tartars, reciting four verses_.
+
+
+K'HAN.      The autumnal gale blows wildly through the grass,
+      amidst our woolen tents.
+  And the moon of night, shining on the rude huts, hears the
+      lament of the mournful pipe:
+  The countless hosts, with their bended horns, obey me as
+      their leader.
+
+    Our tribes are ten distinguished friends of the family of Han. I am
+    Hanchenyu, the old inhabitant of the sandy waste; the sole ruler of
+    the northern regions. The wild chase is our trade; battle and
+    conquest our chief occupation. The Emperor Wunwong retired before
+    our Eastern tribes; Weikeang trembled at us, and sued for our
+    friendship. The ancient title of our chiefs has in the course of
+    time been changed to that which I now bear. When the two races of
+    Tsin and Han contended in battle, and filled the empire with tumult,
+    our tribes were in full power: numberless was the host of armed
+    warriors with their bended horns. For seven days my ancestor hemmed
+    in with his forces the Emperor Kaoute; until, by the contrivance of
+    the minister, a treaty was concluded, and the Princesses of China
+    were yielded in marriage to our K'hans. Since the time of Hoeyte and
+    the Empress Leuhow, [3] each successive generation has adhered to
+    the established rule, and sought our alliance with its daughters. In
+    the reign of the late Emperor Seuente, my brothers contended with
+    myself for the rule of our nation, and its power was weakened until
+    the tribes elected me as their chief. I am a real descendant of the
+    empire of Han. I command a hundred thousand armed warriors. We have
+    moved to the South, and approached the border, claiming an alliance
+    with the Imperial race. Yesterday I despatched an envoy with
+    tributary presents to demand a princess in marriage; but know not if
+    the Emperor will ratify the engagement with the customary oaths. The
+    fineness of the season has drawn away our chiefs on a hunting
+    excursion amidst the sandy steppes. May they meet with success, for
+    we Tartars have no fields--our bows and arrows are our sole means of
+    subsistence.
+
+_Enter Minister of Han, reciting verses_.
+
+MINISTER. Let a man have the heart of a kite, and the talons
+      of an eagle.
+  Let him deceive his superiors, and oppress those below
+      him;
+  Let him enlist flattery, insinuation, profligacy, and avarice
+      on his side,
+
+    And he will find them a lasting assistance through life. I am no
+    other than Maouyenshow, a minister of the sovereign of Han. By a
+    hundred arts of specious flattery and address I have deceived the
+    Emperor, until he places his whole delight in me alone. My words he
+    listens to; and he follows my counsel. Within the precincts of the
+    palace, as without them, who is there but bows before me--who is
+    there but trembles at my approach? But observe the chief art which I
+    have learned: It is this: to persuade the Emperor to keep aloof from
+    his wise counsellors, and seek all his pleasures amidst the women of
+    his palace. Thus it is that I strengthen my power and greatness.
+    But, in the midst of my lucubrations--Here comes the Emperor.
+
+_Enter Emperor Yuente, attended by Eunuchs and Women_.
+
+EMPEROR [_recites verses]_. During the ten generations that
+    have succeeded our acquisition of Empire, my race has alone
+    possessed the four hundred districts of the world. Long have the
+    frontiers been bound in tranquillity by the ties of mutual oaths.
+    And our pillow has been undisturbed by grief or anxiety. Behold in
+    us the Emperor Yuente, of the race of Han. Our ancestor Kaoute
+    emerged from a private station, and raised his family by
+    extinguishing the dynasty of Tsin, and slaughtering their race. Ten
+    generations have passed away since he left this inheritance to us.
+    The four boundaries of the empire have been tranquil; the eight
+    regions at rest! But not through our personal merits; we have wholly
+    depended on the exertions of our civil and military rulers. On the
+    demise of our late father, the female inmates of the palace were all
+    dispersed, and our harem is now solitary and untenanted; but how
+    shall this be endured!
+
+MINISTER. Consider, sir, that even the thriving husbandman
+    may desire to change his partner; then why not your Majesty, whose
+    title is the Law of Heaven, whose possessions are the whole world!
+    May I advise that commissioners be despatched to search throughout
+    the empire for all of whatever rank that is most beautiful between
+    the ages of fifteen and twenty, for the peopling of the inner
+    palace.
+
+    EMPEROR. You say well. We appoint you at once our minister of
+    selection, and will invest you with a written authority. Search
+    diligently through our realms; and when you have selected the most
+    worthy, let us be provided with portraits of each, as a means of
+    fixing our choice. By the merits of your services, you may supply us
+    with an occasion of rewarding you on your return.        [_Exeunt_.
+
+
+
+[Footnote 1: Han Koong Tsew, literally "Autumn in the Palace of Han";
+but in Chinese, Autumn is emblematic of Sorrow, as Spring is of Joy, and
+may therefore be rendered by what it represents.]
+
+[Footnote 2: In Chinese, Ko-ban.]
+
+[Footnote 3: The mother of Hoeyte, a bold and able woman, who ruled for
+her son, the second emperor of Han.]
+
+
+
+~ACT FIRST~
+
+
+
+MINISTER [_repeats verses_]. The huge ingots of yellow gold I
+      appropriate to myself.
+    I heed not the seas of blood which flow by perverting the
+      laws.
+
+    During life I am determined to have abundance of riches; what care I
+    for the curses of mankind after my death? Having received the
+    Emperor's commission to search far and wide for the most beautiful
+    damsels, I have fixed upon ninety and nine. Their families were glad
+    to invite my selection by rich gifts, and the treasure that I have
+    amassed is not small. On arriving yesterday at a district pertaining
+    to Chingtoo city, I met with a maiden, daughter of one Wongchang.
+    The brightness of her charms was piercing as an arrow. She was
+    perfectly beautiful--and doubtless unparalleled in the whole empire.
+    But, unfortunately, her father is a cultivator of the land, not
+    possessed of much wealth. When I insisted on a hundred ounces of
+    gold to secure her being the chief object of the imperial choice,
+    they first pleaded their poverty--and then, relying on her
+    extraordinary beauty, rejected my offers altogether. I therefore
+    left them. [_Considers awhile_.] But no!----I have a better plan.
+    [_He knits his brows and matures his scheme_.] I will disfigure her
+    portrait in such a manner that when it reaches the Emperor it shall
+    secure her being doomed to neglected seclusion. Thus I shall
+    contrive to make her unhappy for life--Base is the man who delights
+    not in revenge! [_Exit._
+
+
+_Night_.--_Enter the Lady Chaoukeun, with two female attendants_.
+
+
+CHAOUKEUN [_recites verses_]. Though raised to be an inhabitant
+      of the imperial dwelling
+    I have long been here without the good fortune to see
+      my prince.
+
+    This beautiful night must I pass in lonely solitude, with no
+    companion but my lute to solace my retirement. I am a native of
+    Chingtoo city; and my father's occupation is husbandry. My mother
+    dreamed on the day I was born that the light of the moon shone on
+    her bosom, but was soon cast low to the earth.[1] I was just
+    eighteen years of age when chosen as an inhabitant of the imperial
+    palace; but the minister Maouyenshow, disappointed in the treasure
+    which he demanded on my account, disfigured my portrait in such a
+    manner as to keep me out of the Emperor's presence; and now I live
+    in neglected solitude. While at home, I learned a little music, and
+    could play a few airs on the lute. Thus sorrowing in the stillness
+    of midnight, let me practise one of my songs to dispel my griefs.
+    [_Begins to play on the lute_.
+
+_Enter Emperor, attended by a Eunuch, carrying a light_.
+
+EMPEROR. Since the beauties were selected to grace our palace,
+    we have not yet discovered a worthy object on whom to fix our
+    preference. Vexed and disappointed, we pass this day of leisure
+    roaming in search of her who may be destined for our imperial
+    choice. [_Hears the lute._] Is not that some lady's lute?
+
+ATTENDANT. It is.--I hasten to advise her of your Majesty's
+    approach.
+
+EMPEROR. No, hold! Keeper of the yellow gate, discover to
+    what part of our palace that lady pertains; and bid her approach our
+    presence; but beware lest you alarm her.
+
+ATTENDANT [_approaches in the direction of the sound, and
+    speaks_]. What lady plays there? The Emperor comes! approach to meet
+    him.                               [_Lady advances_.
+
+EMPEROR. Keeper of the yellow gate, see that the light burns
+    brightly within your gauze [2] lamp, and hold it nearer to us.
+
+LADY _[approaching_]. Had your handmaid but known it was
+    your Majesty, she would have been less tardy; forgive, then, this
+    delay.
+
+EMPEROR. Truly this is a very perfect beauty! From what
+    quarter come such superior charms?
+
+LADY. My name is Chaoukeun: my father cultivates at Chingtoo
+    the fields which he has derived from his family. Born in an humble
+    station, I am ignorant of the manners that befit a palace.
+
+EMPEROR. But with such uncommon attractions, what chance
+    has kept you from our sight?
+
+LADY. When I was chosen by the minister Maouyenshow, he
+    demanded of my father an amount of treasure which our poverty could
+    not supply; he therefore disfigured my portrait, by representing a
+    scar under the eyes, and caused me to be consigned to seclusion and
+    neglect.
+
+EMPEROR. Keeper of the yellow gate, bring us that picture,
+    that we may view it. [_Sees the picture_.] Ah, how has he dimmed the
+    purity of the gem, bright as the waves in autumn. [_To the
+    attendant_] Transmit our pleasure to the officer of the guard, to
+    behead Maouyenshow and report to us his execution.
+
+LADY. My parents, sir, are subject to the tax [3] in our native
+    district. Let me entreat your Majesty to remit their contributions
+    and extend favor towards them!
+
+EMPEROR. That shall readily be done. Approach and hear our
+    imperial pleasure. We create you a Princess of our palace.
+
+LADY. How unworthy is your handmaid of such gracious distinction!
+    [_Goes through the form of returning thanks_.] Early to-morrow I
+    attend your Majesty's commands in this place. The Emperor is gone:
+    let the attendants close the doors:--I will retire to rest. _[Exit._
+
+
+
+[Footnote 1: Boding a short but fatal distinction to her offspring.]
+
+[Footnote 2: Instead of glass, to defend it from the wind.]
+
+[Footnote 3: The principal taxes in China are the land-tax, customs,
+salt monopoly, and personal service; which last is the source of much
+oppression to the lowest orders, who have nothing but their labor to
+contribute.]
+
+
+
+~ACT SECOND~
+
+
+
+_Enter K'han of the Tartars, at the head of his Tribes_.
+
+K'HAN. I lately sent an envoy to the sovereign of Han, with
+    the demand of a princess in marriage; but the Emperor has returned a
+    refusal, under the plea that the princess is yet too young. This
+    answer gives me great trouble. Had he not plenty of ladies in his
+    palace, of whom he might have sent me one? The difference was of
+    little consequence. [1] Let me recall my envoy with all speed, for I
+    must invade the South with out forces. And yet I am unwilling to
+    break a truce of so many years' standing! We must see how matters
+    turn out, and be guided by the event.
+
+_Enter Minister of Han_.
+
+MINISTER. The severity with which I extorted money, in the
+    selection of beauties for the palace, led me to disfigure the
+    picture of Chaoukeun, and consign her to neglected seclusion. But
+    the Emperor fell in with her, obtained the truth, and condemned me
+    to lose my head. I contrived to make my escape--though I have no
+    home to receive me. I will take this true portrait of Chaoukeun and
+    show it to the Tartar K'han, persuading him to demand her from the
+    Emperor, who will no doubt be obliged to yield her up. A long
+    journey has brought me to this spot, and from the troops of men and
+    horses I conclude I have reached the Tartar camp. [_Addresses
+    himself to somebody_] Leader, inform King Hanchenyu that a great
+    minister of the empire of Han is come to wait on him.
+
+K'HAN [_on being informed_]. Command him to approach.
+    [_Seeing Maouyenshow_] What person are you?
+
+MINISTER. I am a minister of Han. In the western palace of
+    the Emperor is a lady, named Chaoukeun, of rare and surpassing
+    charms. When your envoy, great king, came to demand a princess, this
+    lady would have answered the summons, but the Emperor of Han could
+    not bring himself to part with her, and refused to yield her up. I
+    repeatedly renewed my bitter reproaches, and asked how he could
+    bear, for the sake of a woman's beauty, to implicate the welfare of
+    two nations. For this the Emperor would have beheaded me; and I
+    therefore escaped with the portrait of the lady, which I present,
+    great king, to yourself. Should you send away an envoy with the
+    picture to demand her, she must certainly be delivered up. Here is
+    the portrait. [_Hands it up_.
+
+K'HAN. Whence could so beautiful a female have appeared
+    in the world! If I can only obtain her, my wishes are complete.
+    Immediately shall an envoy be despatched, and my ministers prepare a
+    letter to the Emperor of Han, demanding her in marriage as the
+    condition of peace. Should he refuse, I will presently invade the
+    South: his hills and rivers shall be exposed to ravage. Our warriors
+    will commence by hunting, as they proceed on their way; and thus
+    gradually entering the frontiers, I shall be ready to act as may
+    best suit the occasion. [_Exit._
+
+_The Palace of Han. Enter Lady, attended by females_.
+
+PRINCESS. A long period has elapsed since I had to thank his
+    Majesty for his choice. The Emperor's fondness for me is so great,
+    that he has still neglected to hold a court. I hear he is now gone
+    to the hall of audience, and will therefore ornament myself at my
+    toilet and be ready to wait on him at his return. [_Stands opposite
+    a mirror_.
+
+_Enter Emperor_.
+
+EMPEROR. Since we first met with Chaoukeun in the western
+    palace, we have been as it were deranged and intoxicated; a long
+    interval has elapsed since we held a court; and on entering the hall
+    of audience this day, we waited not until the assembly had
+    dispersed, but returned hither to obtain a sight of her.
+    [_Perceiving the Princess_.] Let us not alarm her, but observe in
+    secret what she is doing.
+    [_Comes close behind and looks over her._] Reflected in that round
+    mirror, she resembles the Lady in the Moon. [2]
+
+_Enter President, and an Officer in waiting_.
+
+PRESIDENT [_recites verses._] Ministers should devote themselves
+          to the regulation of the empire; They should be occupied with public
+    cares in the hall of government. But they do nought but attend at
+         the banquets in the palace. When have they employed a single day in
+    the service of their prince?
+
+    This day, when the audience was concluded, an envoy arrived from the
+    Tartars to demand Chaoukeun in marriage, as the only condition of
+    peace. It is my duty to report this to his Majesty, who has retired
+    to his western palace. Here I must enter. [_Perceiving the
+    Emperor._] I report to your Majesty that Hanchenyu, the leader of
+    the northern foreigners, sends an envoy to declare that Maouyenshow
+    has presented to him the portrait of the princess, and that he
+    demands her in marriage as the only condition of peace. If refused,
+    he will invade the South with a great power, and our rivers and
+    hills will be exposed to rapine.
+
+EMPEROR. In vain do we maintain and send forth armies; vain
+    are the crowds of civil and military officers about our palace!
+    Which of them will drive back for us these foreign troops? They are
+    all afraid of the Tartar swords and arrows! But if they cannot exert
+    themselves to expel the barbarians, why call for the princess to
+    propitiate them?
+
+PRESIDENT. The foreigners say that through your Majesty's
+    devoted fondness for the princess, the affairs of your empire are
+    falling into ruin. They declare that if the government does not
+    yield her up, they will put their army in motion, and subdue the
+    country. Your servant reflects, that Chow-wong [3] who lost his
+    empire and life entirely through his blind devotion to Takee, is a
+    fit example to warn your Majesty. Our army is weak, and needs the
+    talents of a fit general. Should we oppose the Tartars, and be
+    defeated, what will remain to us? Let your Majesty give up your
+    fondness for the princess, to save your people.
+
+OFFICER. The envoy waits without for an audience.
+
+EMPEROR. Well; command that he approach us.
+
+_Enter Envoy_.
+
+ENVOY. Hanchenyu, K'han of the Tartars, sends me, his minister,
+    to state before the great Sovereign of Han, that the Northern tribes
+    and the Southern empire have long been bound in peace by mutual
+    alliances; but that envoys being twice sent to demand a princess,
+    his requisitions have been refused. The late minister, Maouyenshow,
+    took with him the portrait of a beautiful lady, and presented it to
+    the K'ban, who now sends me, his envoy, on purpose to demand the
+    Lady Chaoukeun, and no other, as the only condition of peace between
+    the two nations. Should your Majesty refuse, the K'han has a
+    countless army of brave warriors, and will forthwith invade the
+    South to try the chances of war. I trust your Majesty will not err
+    in your decision.
+
+EMPEROR. The envoy may retire to repose himself in his lodging.
+    [_Exit the Envoy_.] Let our civil and military officers consult, and
+    report to us the best mode of causing the foreign troops to retire,
+    without yielding up the princess to propitiate them. They take
+    advantage of the compliant softness of her temper. Were the Empress
+    Leuhow alive--let her utter a word--which of them would dare to be
+    of a different opinion? It would seem that, for the future, instead
+    of men for ministers, we need only have fair women to keep our
+    empire in peace.
+
+PRINCESS. In return for your Majesty's bounties, it is your
+    handmaid's duty to brave death to serve you. I can cheerfully enter
+    into this foreign alliance, for the sake of producing peace, and
+    shall leave behind me a name still green in history.--But my
+    affection for your Majesty, how am I to lay aside!
+
+EMPEROR. Alas, I [4] know too well that I can do no more than
+    yourself!
+
+PRESIDENT. I entreat your Majesty to sacrifice your love, and
+    think of the security of your Dynasty. Hasten, sir, to send the
+    princess on her way!
+
+EMPEROR. Let her this day advance a stage on her journey,
+    and be presented to the envoy.--To-morrow we will repair as far as
+    the bridge of Pahling, and give her a parting feast.
+
+PRESIDENT. Alas! Sir, this may not be! It will draw on us
+    the contempt of these barbarians.
+
+EMPEROR. We have complied with all our minister's propositions--shall
+    they not, then, accede to ours? Be it as it may, we will witness her
+    departure--and then return home to hate the traitor Maouyenshow!
+
+PRESIDENT. Unwillingly we advise that the princess be sacrificed
+    for the sake of peace; but the envoy is instructed to insist upon
+    her alone--and from ancient times, how often hath a nation suffered
+    for a woman's beauty!
+
+PRINCESS. Though I go into exile for the nation's good, yet ill
+    can I bear to part from your Majesty!           _[Exeunt._
+
+
+[Footnote 1: The honor of the imperial alliance being the chief object.]
+
+[Footnote 2: Changngo, the goddess of the moon, gives her name to the
+finely curved eyebrows of the Chinese ladies, which are compared to the
+lunar crescent when only a day or two old.]
+
+[Footnote 3: Chow-wong was the last of the Shang dynasty, and infamous
+by his debaucheries and cruelties, in concert with his empress Takee,
+the Theodora of Chinese history.]
+
+[Footnote 4: The imperial pronoun "Tchin," _me_, is with very good taste
+supplied by _I_ in these impassioned passages.]
+
+
+
+~ACT THIRD~
+
+
+
+_Enter Envoy, escorting the Princess, with a band of music_.
+
+PRINCESS. Thus was I, in spite of the treachery of Maouyenshow,
+    who disfigured my portrait, seen and exalted by his Majesty; but the
+    traitor presented a truer likeness to the Tartar king, who comes at
+    the head of an army to demand me, with a threat of seizing the
+    country. There is no remedy--I must be yielded up to propitiate the
+    invaders! How shall I bear the rigors--the winds and frosts of that
+    foreign land! It has been said of old, that "surpassing beauty is
+    often coupled with an unhappy fate." Let me grieve, then, without
+    entertaining fruitless resentment at the effects of my own
+    attractions.
+
+_Enter Emperor, attended by his several officers_.
+
+EMPEROR. This day we take leave of the princess at Pahling
+    bridge! [_To his ministers_.] Can ye not devise a way to send out
+    these foreign troops, without yielding up the princess for the sake
+    of peace? [_Descends from his horse and seems to grieve with
+    Chaoukeun_.] Let our attendants delay awhile, till we have conferred
+    the parting cup.
+
+ENVOY. Lady, let us urge you to proceed on your way--the
+    sky darkens, and night is coming on.
+
+PRINCESS. Alas! when shall I again behold your Majesty? I
+    will take off my robes of distinction and leave them behind me.
+    To-day in the palace of Han--to-morrow I shall be espoused to a
+    stranger. I cease to wear these splendid vestments--they shall no
+    longer adorn my beauty in the eyes of men.
+
+ENVOY. Again let us urge you, princess, to depart; we have
+    delayed but too long already!
+
+EMPEROR. 'Tis done!--Princess, when you are gone, let your
+    thoughts forbear to dwell with sorrow and resentment upon us! [_They
+    part_.] And am I the great Monarch of the line of Han?
+
+PRESIDENT. Let your Majesty cease to dwell with such grief
+    upon this subject!
+
+EMPEROR. She is gone! In vain have we maintained those
+    armed heroes on the frontier. [1] Mention but swords and spears, and
+    they tremble at their hearts like a young deer. The princess has
+    this day performed what belonged to themselves: and yet they affect
+    the semblance of men!
+
+PRESIDENT. Your Majesty is entreated to return to the palace:
+    dwell not so bitterly, Sir, on her memory:--allow her to depart!
+
+EMPEROR. Did I not think of her, I had a heart of iron--a
+    heart of iron! The tears of my grief stream in thousand
+    channels--this evening shall her likeness be suspended in the
+    palace, where I will sacrifice to it--and tapers with their silver
+    lights shall illuminate her chamber.
+
+PRESIDENT. Let your Majesty return to the palace--the princess
+    is already far distant! [_Exeunt_.
+
+
+_The Tartar Camp. Enter K'han at the head of his tribes, leading
+in the Princess_.
+
+
+K'HAN. The Emperor of Han having now, in observance of
+    old treaties, yielded up to me the Lady Chaoukeun in marriage, I
+    take her as my rightful queen. The two nations shall enjoy the
+    benefits of peace. [_To his generals_] Leaders, transmit my
+    commands to the army to strike our encampment, and proceed to the
+    north. [_They march_.
+
+
+_The river Amoor. [2] Tartar army on its march_.
+
+
+PRINCESS. What place is this?
+
+ENVOY. It is the River of the Black Dragon, the frontier of
+    the Tartar territories and those of China. This southern shore is
+    the Emperor's; on the northern side commences our Tartar dominion.
+
+PRINCESS [_to the K'han_]. Great King, I take a cup of wine,
+    and pour a libation towards the South--my last farewell to the
+    Emperor--[_pours the libation_] of Han, this life is finished. I
+    await thee in the next!
+
+[_Throws herself into the river. The K'han, in great consternation,
+endeavors to save her, but in vain_.
+
+K'HAN. Alas! alas!--so determined was her purpose against
+    this foreign alliance--she has thrown herself into the stream, and
+    perished! Tis done, and remediless! Let her sepulchre be on this
+    river's bank, and be it called "the verdant tomb," [3] She is no
+    more; and vain has been our enmity with the dynasty of Han! The
+    traitor Maouyenshow was the author of all this misery. [_To an
+    officer_] Take Maouyenshow and let him be delivered over to the
+    Emperor for punishment. I will return to our former friendship with
+    the dynasty of Han. We will renew and long preserve the sentiments
+    of relationship. The traitor disfigured the portrait to injure
+    Chaoukeun--then deserted his sovereign, and stole over to me, whom
+    he prevailed on to demand the lady in marriage. How little did I
+    think that she would thus precipitate herself into the stream, and
+    perish!--In vain did my spirit melt at the sight of her! But if I
+    detained this profligate and traitorous rebel, he would certainly
+    prove to us a root of misfortune: it is better to deliver him for
+    his reward to the Emperor of Han, with whom I will renew, and long
+    retain, our old feelings of friendship and amity. _[Exeunt._
+
+
+
+[Footnote 1: It may be observed that the great wall is never once
+expressly mentioned through this drama. The expression used is Peensih,
+the border, or frontier. The wall had existed two hundred years at this
+time, but the real frontier was beyond it.]
+
+[Footnote 2: Or Saghalien, which falls into the sea of Ochotsk.]
+
+[Footnote 3: Said to exist now and to be green all the year.]
+
+
+
+~ACT FOURTH~
+
+
+
+_Enter Emperor, with an attendant_.
+
+EMPEROR. Since the princess was yielded to the Tartars, we
+    have not held an audience. The lonely silence of night but increases
+    our melancholy! We take the picture of that fair one and suspend it
+    here, as some small solace to our griefs, [_To the attendant_]
+    Keeper of the yellow gate, behold, the incense in yonder vase is
+    burnt out: hasten then to add some more. Though we cannot see her,
+    we may at least retain this shadow; and, while life remains, betoken
+    our regard. But oppressed and weary, we would fain take a little
+    repose.
+
+[_Lies down to sleep. The Princess appears before him in a
+vision_.] [1]
+
+PRINCESS. Delivered over as a captive to appease the barbarians,
+    they would have conveyed me to their Northern country: but I took an
+    occasion to elude them and have escaped back. Is not this the
+    Emperor, my sovereign? Sir, behold me again restored.
+
+[_A Tartar soldier appears in the vision_.]
+
+SOLDIER. While I chanced to sleep, the lady, our captive, has
+    made her escape, and returned home. In eager pursuit of her, I have
+    reached the imperial palace.--Is not this she?
+
+[_Carries her off. The Emperor starts from his sleep_.]
+
+EMPEROR. We just saw the Princess returned--but alas, how
+    quickly has she vanished! In bright day she answered not to our
+    call--but when morning dawned on our troubled sleep, a vision
+    presented her in this spot. [_Hears the wild fowl's [2] cry_] Hark,
+    the passing fowl screamed twice or thrice!--Can it know there is no
+    one so desolate as I? [_Cries repeated_] Perhaps worn out and weak,
+    hungry and emaciated, they bewail at once the broad nets of the
+    South and the tough bows of the North. [_Cries repeated_] The
+    screams of those water-birds but increase our melancholy.
+
+ATTENDANT. Let your Majesty cease this sorrow, and have
+    some regard to your sacred [3] person.
+
+EMPEROR. My sorrows are beyond control. Cease to upbraid
+    this excess of feeling, since ye are all subject to the same. Yon
+    doleful cry is not the note of the swallow on the carved rafters,
+    nor the song of the variegated bird upon the blossoming tree. The
+    princess has abandoned her home! Know ye in what place she grieves,
+    listening like me to the screams of the wild bird?
+
+_Enter President_.
+
+PRESIDENT. This day after the close of the morning council,
+    a foreign envoy appeared, bringing with him the fettered traitor
+    Maouyenshow. He announces that the renegade, by deserting his
+    allegiance, led to the breach of truce, and occasioned all these
+    calamities. The princess is no more! and the K'han wishes for peace
+    and friendship between the two nations. The envoy attends, with
+    reverence, your imperial decision.
+
+EMPEROR. Then strike off the traitor's head, and be it presented
+    as an offering to the shade of the princess! Let a fit banquet be
+    got ready for the envoy, preparatory to his return. _[Recites these
+    verses_.
+
+At the fall of the leaf, when the wild-fowl's cry was heard
+      in the recesses of the palace.
+Sad dreams returned to our lonely pillow; we thought of
+      her through the night:
+Her verdant tomb remains--but where shall we seek her
+      self?
+The perfidious painter's head shall atone for the beauty
+      which he wronged.
+
+
+[Footnote 1: There is nothing in this more extravagant than the similar
+vision in the tragedy of Richard III.]
+
+[Footnote 2: Yengo, a species of wild goose, is the emblem in China of
+intersexual attachment and fidelity, being said never to pair again
+after the loss of its mate. An image of it is worshipped by newly
+married couples.]
+
+[Footnote 3: Literally, "dragon person." The emperor's throne is often
+called the "dragon seat."]
+
+
+
+
+
+
+
+
+
+
+
+
+End of the Project Gutenberg EBook of Chinese Literature, by Anonymous
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