,,chinese ,,literature ,,comprising ,,the ,,analects ,,of ,,confucius1 ,,the ,,sayings ,,of ,,mencius1 ,,the ,,shi-,,king1 ,,the ,,travels ,,of ,f-,,hien1 ,,and ,,the ,,sorrows ,,of ,,han ,,with ,,critical ,,and ,,biographical ,,sketches ,,by ,,epiphanius ,,wilson1 ,a4,m4 ,,revised ,,edition #aijj ,,the ,,analects ,,of ,,confucius ,introduction ,,book ,i4 ,on ,learning--,miscellaneous ,sayings ,,ii4 ,good ,government--,filial ,piety--,the ,superior ,man ,,iii4 ,abuse of ,proprieties in ,ceremonial and ,music ,,iv4 ,social ,virtue--,superior and ,inferior ,man ,v4 ,a ,disciple and the ,golden ,rule--,miscellaneous ,,vi4 ,more ,characteristics--,wisdom--,philanthropy ,,vii4 ,characteristics of ,confucius--,an ,incident ,,viii4 ,sayings of ,tsang--,sentences of the ,master ,,ix4 ,his ,favorite ,disciple's ,opinion of ,him ,x4 ,confucius in ,private and ,official ,life ,,xi4 ,comparative ,worth of ,his ,disciples ,,xii4 ,the ,master's ,answers--,philanthropy--,friendships ,,xiii4 ,answers on the ,art of ,governing--,consistency ,,xiv4 ,good and ,bad ,government--,miscellaneous ,sayings ,,xv4 ,practical ,wisdom--,reciprocity the ,rule of ,life ,,xvi4 ,against ,intestine ,strife--,good and ,bad ,friendships ,,xvii4 ,the ,master ,induced to ,take ,office--,nature and ,habit ,,xviii4 ,good ,men in ,seclusion--,duke of ,chow to ,his ,son ,,xix4 ,teachings of ,various ,chief ,disciples ,,xx4 ,extracts from the ,book of ,history ,,the ,,sayings ,,of ,,mencius ,introduction ,book ,i4 ,king ,hwuy of ,lang4-- ,part ,i ,books ,,ii41 ,,iii41 and ,,iv4 are omitted ,book ,v4 ,wan ,chang4-- ,part ,i ,,the ,,shi-,,king ,introduction ,part ,i4--,lessons from the ,states4 ,,book ,i4--,,the ,,odes ,,of ,,chow ,,and ,,the ,,south4-- ,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 ,,ii4--,,the ,,odes ,,of ,,shaou ,,and ,,the ,,south4-- ,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 ,,iii4--,,the ,,odes ,,of ,p',,ei4-- ,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 ,,iv41 ,v41 and ,,vi4 are omitted ,,book ,,vii4--,,the ,,odes ,,of ,,ch',,ing4--- ,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 ,,viii4--,,the ,,odes ,,of ,,ts',e4-- ,a ,wife ,urging ,her ,husband to ,action ,the ,folly of ,useless ,effort ,the ,prince of ,loo ,,book ,,ix4--,,the ,,odes ,,of ,,wei4-- ,on the ,misgovernment of the ,state ,the ,mean ,husband ,a ,young ,soldier on ,service ,,book ,x4--,,the ,,odes ,,of ,t',,ang4-- ,the ,king ,goes to ,war ,lament of a ,bereaved ,person ,the ,drawbacks of ,poverty ,a ,wife ,mourns for ,her ,husband ,,book ,,xi4--,,the ,,odes ,,of ,,ts',,in4-- ,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 ,,xii4--,,the ,,odes ,,of ,,ch',,in4-- ,the ,contentment of a ,poor ,recluse ,the ,disappointed ,lover ,a ,love-,song ,the ,lament of a ,lover ,,book ,,xiii4--,,the ,,odes ,,of ,,kwei-- ,the ,wish of an ,unhappy ,man ,,book ,,xiv4--,,the ,,odes ,,of ,,ts',,aou4-- ,against ,frivolous ,pursuits ,,book ,,xv4--,,the ,,odes ,,of ,,pin4-- ,the ,duke of ,chow ,tells of ,his ,soldiers ,there is a ,proper ,way for ,doing ,everything ,part ,,ii4--,minor ,odes of the ,kingdom4 ,,book ,i4--,,decade ,,of ,,luh ,,ming4-- ,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 ,,ii4--,,the ,,decade ,,of ,,pih ,,hwa4-- ,an ,ode ,appropriate to a ,festivity ,,book ,,iii4--,,the ,,decade ,,of ,t',,ung ,,kung4-- ,celebrating a ,hunting ,expedition ,the ,king's ,anxiety for ,his ,morning ,levee ,moral ,lessons from ,natural ,facts ,,book ,,iv4--,,the ,,decade ,,of ,k',e-,,foo4-- ,on the ,completion of a ,royal ,palace ,the ,condition of ,king ,seuen's ,flocks ,,book ,v4--,,the ,,decade ,,of ,,seaou ,,min4-- ,a ,eunuch ,complains of ,his ,fate ,an ,officer ,deplores the ,misery of the ,time ,on the ,alienation of a ,friend ,,book ,,vi4--,,the ,,decade ,,of ,,pih ,,shan4-- ,a ,picture of ,husbandry ,the ,complaint of an ,officer ,,book ,,vii4--,,decade ,,of ,,sang ,,hoo4-- ,the ,rejoicings of a ,bridegroom ,against ,listening to ,slanderers ,,book ,,viii4--,,the ,,decade ,,of ,,too ,,jin ,,sze4-- ,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 ,,iii4--,greater ,odes of the ,kingdom4 ,,book ,i4--,,decade ,,of ,,king ,,wan4-- ,celebrating ,king ,wan ,book ,,ii4 is omitted ,,book ,,iii4--,,decade ,,of ,,tang4-- ,king ,seuen on the ,occasion of a ,great ,drought ,part ,,iv4--,odes of the ,temple and ,altar4 ,,book ,i4--,,sacrificial ,,odes ,,of ,,chow4-- ,appropriate to a ,sacrifice to ,king ,wan ,on ,sacrificing to the ,kings ,woo1 ,ching1 and ,k'ang ,,the ,,travels ,,of ,f-,,hien ,translator's ,introduction ,,chapter ,i4 ,from ,ch'ang-gan to the ,sandy ,desert ,,ii4 ,on to ,shen-shen and thence to ,khoten ,,iii4 ,khoten--,processions of ,images ,,iv4 ,through the ,ts'ung ,mountains to ,k'eech-ch'a ,v4 ,great ,quinquennial ,assembly of ,monks ,,vi4 ,north ,india--,image of ,maitreya ,bodhisattva ,,vii4 ,the ,perilous ,crossing of the ,indus ,,viii4 ,woo-chang1 or ,udyana--,traces of ,buddha ,,ix4 ,soo ho-to--,legends of ,buddha ,x4 ,gandhara--,legends of ,buddha ,,xi4 ,takshasila--,legends--,the ,four ,great ,topes ,,xii4 ,buddha's ,alms-bowl--,death of ,hwuy-king ,,xiii4 ,festival of ,buddha's ,skull-bone ,,xiv4 ,crossing the ,indus to the ,east ,,xv4 ,sympathy of ,monks with the ,pilgrims ,,xvi4 ,condition and ,customs of ,central ,india ,,xvii4 ,legend of the ,trayastrimsas ,heaven ,,xviii4 ,buddha's ,subjects of ,discourse ,,xix4 ,legend of ,buddha's ,danta-kashtha ,,xx4 ,the ,jetavana ,vihara--,legends of ,buddha ,,xxi4 ,the ,three ,predecessors of ,sakyamuni ,,xxii4 ,legends of ,buddha's ,birth ,,xxiii4 ,legends of ,rama and its ,tope ,,xxiv4 ,where ,buddha ,renounced the ,world ,,xxv4 ,the ,kingdom of ,vaisali ,,xxvi4 ,remarkable ,death of nanda ,,xxvii4 ,king ,asoka's ,spirit-built ,palace and ,halls ,,xxviii4 ,rajagriha1 ,new and ,old--,legends ,connected with ,it ,,xxix4 ,f-,hien ,passes a ,night on ,gridhra-kuta ,hill ,,xxx4 ,srataparna ,cave1 or ,cave of the ,first ,council ,,xxxi4 ,sakyamuni's ,attaining to the ,buddhaship ,,xxxii4 ,legend of ,king ,asoka in a ,former ,birth ,,xxxiii4 ,kasyapa ,buddha's ,skeleton on ,mount ,gurupada ,,xxxiv4 ,on the ,way ,returning to ,patna ,,xxxv4 ,dakshina1 and the ,pigeon ,monastery ,,xxxvi4 ,f-,hien's ,indian ,studies ,,xxxvii4 ,f-,hien's ,stay in ,champa and ,tamalipti ,,xxxviii4 ,at ,ceylon--,feats of ,buddha--,his ,statue in ,jade ,,xxxix4 ,cremation of an ,arhat--,sermon of a ,devotee ,,xl4 ,after ,two ,years ,f-,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 j1 as in ,french4 ng1 commencing a word1 like the same letters terminating one4 ai or ei1 as in aisle or eider4 au1 as in ,german1 or like ow in cow4 1 as in fte4 i 7not followed by a consonant71 as ee in see4 u 7followed by a consonant71 as in bull4 iu1 as ew in new4 ui1 as ooi in cooing4 h at the end of a name makes the preceding vowel short4 i in the middle of a word denotes an aspirate 7h71 as ,k'ung,khung4 ,,introduction ,the strangest figure that meets us in the annals of ,oriental thought is that of ,confucius4 ,to the popular mind he is the founder of a religion1 and yet he has nothing in common with the great religious teachers of the ,east4 ,we think of ,siddartha1 the founder of ,buddhism1 as the very impersonation of romantic asceticism1 enthusiastic self-sacrifice1 and faith in the things that are invisible4 ,zoroaster is the friend of ,god1 talking face to face with the ,almighty1 and drinking wisdom and knowledge from the lips of ,omniscience4 ,mohammed is represented as snatched up into heaven1 where he receives the ,divine communication which he is bidden to propagate with fire and sword throughout the world4 ,these great teachers lived in an atmosphere of the supernatural4 ,they spoke with the authority of inspired prophets4 ,they brought the unseen world close to the minds of their disciples4 ,they spoke positively of immortality1 of reward or punishment beyond the grave4 ,the present life they despised1 the future was to them everything in its promised satisfaction4 ,the teachings of ,confucius were of a very different sort4 ,throughout his whole writings he has not even mentioned the name of ,god4 ,he declined to discuss the question of immortality4 ,when he was asked about spiritual beings1 he remarked1 ,if we cannot even know men1 how can we know spirits8 ,yet this was the man the impress of whose teaching has formed the national character of five hundred millions of people4 ,a temple to ,confucius stands to this day in every town and village of ,china4 ,his precepts are committed to memory by every child from the tenderest age1 and each year at the royal university at ,pekin the ,emperor holds a festival in honor of the illustrious teacher4 ,the influence of ,confucius springs1 first of all1 from the narrowness and definiteness of his doctrine4 ,he was no transcendentalist1 and never meddled with supramundane things4 ,his teaching was of the earth1 earthy2 it dealt entirely with the common relations of life1 and the ,golden ,rule he must necessarily have stumbled upon1 as the most obvious canon of his system4 ,he strikes us as being the great ,stoic of the ,east1 for he believed that virtue was based on knowledge1 knowledge of a man's own heart1 and knowledge of human-kind4 ,there is a pathetic resemblance between the accounts given of the death of ,confucius and the death of ,zeno4 ,both died almost without warning in dreary hopelessness1 without the ministrations of either love or religion4 ,this may be a mere coincidence1 but the lives and teachings of both men must have led them to look with indifference upon such an end4 ,for ,confucius in his teaching treated only of man's life on earth1 and seems to have had no ideas with regard to the human lot after death2 if he had any ideas he preserved an inscrutable silence about them4 ,as a moralist he prescribed the duties of the king and of the father1 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 ,stoic4 ,even as a moralist1 he seems to have sacrificed the ideal to the practical1 and his loose notions about marriage1 his tolerance of concubinage1 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 moralists4 ,yet he taught what he felt the people could receive1 and the flat mediocrity of his character and his teachings has been stamped forever upon a people who1 while they are kindly1 gentle1 forbearing1 and full of family piety1 are palpably lacking not only in the exaltation of ,mysticism1 but in any religious feeling1 generally so-called4 ,the second reason that made the teaching of ,confucius so influential is based on the circumstances of the time4 ,when this thoughtful1 earnest youth awoke to the consciousness of life about him1 he saw that the abuses under which the people groaned sprang from the feudal system1 which cut up the country into separate territories1 over which the power of the king had no control4 ,china was in the position of ,france in the years preceding ,philippe-,auguste1 excepting that there were no places of sanctuary and no ,truce of ,god4 ,the great doctrine of ,confucius was the unlimited despotism of the ,emperor1 and his moral precepts were intended to teach the ,emperor how to use his power aright4 ,but the ,emperor was only typical of all those in authority--the feudal duke1 the judge on the bench1 and the father of the family4 ,each could discharge his duties aright only by submitting to the moral discipline which ,confucius prescribed4 ,a vital element in this system is its conservatism1 its adherence to the imperial idea4 ,as ,james ,i said1 ,no bishop1 no king1 so the imperialists of ,china have found in ,confucianism the strongest basis for the throne1 and have supported its dissemination accordingly4 ,the ,analects of ,confucius contain the gist of his teachings1 and is worthy of study4 ,we find in this work most of the precepts which his disciples have preserved and recorded4 ,they form a code remarkable for simplicity1 even crudity1 and we are compelled to admire the force of character1 the practical sagacity1 the insight into the needs of the hour1 which enabled ,confucius1 without claiming any ,divine sanction1 to impose this system upon his countrymen4 ,the name ,confucius is only the ,latinized form of two words which mean ,master ,k'ung4 ,he was born #eea ,b4,c41 his father being governor of ,shantung4 ,he was married at nineteen1 and seems to have occupied some minor position under the government4 ,in his twenty-fourth year he entered upon the three years' mourning for the death of his mother4 ,his seclusion gave him time for deep thought and the study of history1 and he resolved upon the regeneration of his unhappy country4 ,by the time he was thirty he became known as a great teacher1 and disciples flocked to him4 ,but he was yet occupied in public duties1 and rose through successive stages to the office of ,chief ,judge in his own country of ,lu4 ,his tenure of office is said to have put an end to crime1 and he became the idol of the people in his district4 ,the jealousy of the feudal lords was roused by his fame as a moral teacher and a blameless judge4 ,confucius was driven from his home1 and wandered about1 with a few disciples1 until his sixty-ninth year1 when he returned to ,lu1 after accomplishing a work which has borne fruit1 such as it is1 to the present day4 ,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 forth4 ,he died in his seventy-third year1 #dgh ,b4,c4 ,there can be no doubt that the success of ,confucius has been singularly great1 owing especially to the narrow scope of his scheme1 which has become crystallized in the habits1 usages1 and customs of the people4 ,especially has it been instrumental in consolidating the empire1 and in strengthening the power of the monarch1 who1 as he every year burns incense in the red-walled temple at ,pekin1 utters sincerely the invocation3 ,great art thou1 ,o perfect ,sage6 ,thy virtue is full1 thy doctrine complete4 ,among mortal men there has not been thine equal4 ,all kings honor thee4 ,thy statutes and laws have come gloriously down4 ,thou art the pattern in this imperial school4 ,reverently have the sacrificial vessels been set out4 ,full of awe1 we sound our drums and bells4 ,e4 ,w4 ,,the ,,analects ,,book ,i ,on ,learning--,miscellaneous ,sayings3-- ,to learn1 said the ,master1 and then to practise opportunely what one has learnt--does not this bring with it a sense of satisfaction8 ,to have associates in study coming to one from distant parts--does not this also mean pleasure in store8 ,and are not those who1 while not comprehending all that is said1 still remain not unpleased to hear1 men of the superior order8 ,a saying of the ,scholar ,yu3-- ,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 superiors3 it has never yet been the case that such as desire not to commit that offence have been men willing to promote anarchy or disorder4 ,men of superior mind busy themselves first in getting at the root of things2 and when they have succeeded in this the right course is open to them4 ,well1 are not filial piety and friendly subordination among brothers a root of that right feeling which is owing generally from man to man8 ,the ,master observed1 ,rarely do we meet with the right feeling due from one man to another where there is fine speech and studied mien4 ,the ,scholar ,tsang once said of himself3 ,on three points ,i examine myself daily1 viz41 whether1 in looking after other people's interests1 ,i have not been acting whole-heartedly2 whether1 in my intercourse with friends1 ,i have not been true2 and whether1 after teaching1 ,i have not myself been practising what ,i have taught4 ,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 ruler2 careful husbanding of its resources1 with at the same time a tender care for the interests of all classes2 and the employing of the masses in the public service at suitable seasons4 ,let young people1 said he1 show filial piety at home1 respectfulness towards their elders when away from home2 let them be circumspect1 be truthful2 their love going out freely towards all1 cultivating good-will to men4 ,and if1 in such a walk1 there be time or energy left for other things1 let them employ it in the acquisition of literary or artistic accomplishments4 ,the disciple ,tsz-hi said1 ,the appreciation of worth in men of worth1 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 friends3 this ,i certainly must call evidence of learning1 though others may say there has been 'no learning4' ,sayings of the ,master3-- ,if the great man be not grave1 he will not be revered1 neither can his learning be solid4 ,give prominent place to loyalty and sincerity4 ,have no associates in study who are not advanced somewhat like yourself4 ,when you have erred1 be not afraid to correct yourself4 ,a saying of the ,scholar ,tsang3-- ,the virtue of the people is renewed and enriched when attention is seen to be paid to the departed1 and the remembrance of distant ancestors kept and cherished4 ,tsz-k'in put this query to his fellow disciple ,tsz-kung3 said he1 ,when our ,master comes to this or that ,state1 he learns without fail how it is being governed4 ,does he investigate matters8 or are the facts given him8 ,tsz-kung answered1 ,our ,master is a man of pleasant manners1 and of probity1 courteous1 moderate1 and unassuming3 it is by his being such that he arrives at the facts4 ,is not his way of arriving at things different from that of others8 ,a saying of the ,master3-- ,he who1 after three years' observation of the will of his father when alive1 or of his past conduct if dead1 does not deviate from that father's ways1 is entitled to be called 'a dutiful son4' ,sayings of the ,scholar ,yu3-- ,for the practice of the ,rules of ,propriety1#a one excellent way is to be natural4 ,this naturalness became a great grace in the practice of kings of former times2 let everyone1 small or great1 follow their example4 ,it is not1 however1 always practicable2 and it is not so in the case of a person who does things naturally1 knowing that he should act so1 and yet who neglects to regulate his acts according to the ,rules4 ,when truth and right are hand in hand1 a statement will bear repetition4 ,when respectfulness and propriety go hand in hand1 disgrace and shame are kept afar-off4 ,remove all occasion for alienating those to whom you are bound by close ties1 and you have them still to resort to4 ,a saying of the ,master3-- ,the man of greater mind who1 when he is eating1 craves not to eat to the full2 who has a home1 but craves not for comforts in it2 who is active and earnest in his work and careful in his words2 who makes towards men of high principle1 and so maintains his own rectitude--that man may be styled a devoted student4 ,tsz-kung asked1 ,what say you1 sir1 of the poor who do not cringe and fawn2 and what of the rich who are without pride and haughtiness8 ,they are passable1 the ,master replied2 yet they are scarcely in the same category as the poor who are happy1 and the rich who love propriety4 ,in the ',book of the ,odes1' ,tsz-kung went on to say1 we read of one ,polished1 as by the knife and file1 ,the graving-tool1 the smoothing-stone4 ,does that coincide with your remark8 ,ah6 such as you1 replied the ,master1 may well commence a discussion on the ,odes4 ,if one tell you how a thing goes1 you know what ought to come4 ,it does not greatly concern me1 said the ,master1 that men do not know me2 my great concern is1 my not knowing them4 ,footnote #a3 ,an important part of a ,chinaman's education still4 ,the text-book1 ,the ,li ,ki1 contains rules for behavior and propriety for the whole life1 from the cradle to the grave4 ,,book ,,ii ,good ,government--,filial ,piety--,the ,superior ,man ,sayings of the ,master3-- ,let a ruler base his government upon virtuous principles1 and he will be like the pole-star1 which remains steadfast in its place1 while all the host of stars turn towards it4 ,the ',book of ,odes' contains three hundred pieces1 but one expression in it may be taken as covering the purport of all1 viz41 ,unswerving mindfulness4 ,to govern simply by statute1 and to reduce all to order by means of pains and penalties1 is to render the people evasive1 and devoid of any sense of shame4 ,to govern upon principles of virtue1 and to reduce them to order by the ,rules of ,propriety1 would not only create in them the sense of shame1 but would moreover reach them in all their errors4 ,when ,i attained the age of fifteen1 ,i became bent upon study4 ,at thirty1 ,i was a confirmed student4 ,at forty1 nought could move me from my course4 ,at fifty1 ,i comprehended the will and decrees of ,heaven4 ,at sixty1 my ears were attuned to them4 ,at seventy1 ,i could follow my heart's desires1 without overstepping the lines of rectitude4 ,to a question of ,mang-i1 as to what filial piety consisted in1 the master replied1 ,in not being perverse4 ,afterwards1 when ,fan ,ch'i was driving him1 the ,master informed him of this question and answer1 and ,fan ,ch'i asked1 ,what was your meaning8 ,the ,master replied1 ,i meant that the ,rules of ,propriety should always be adhered to in regard to those who brought us into the world3 in ministering to them while living1 in burying them when dead1 and afterwards in the offering to them of sacrificial gifts4 ,to a query of ,mang ,wu respecting filial piety1 the ,master replied1 ,parents ought to bear but one trouble--that of their own sickness4 ,to a like question put by ,tsz-yu1 his reply was this3 ,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 horses1 all of which may have something to give in the way of support4 ,if there be no reverential feeling in the matter1 what is there to distinguish between the cases8 ,to a like question of ,tsz-hia1 he replied3 ,the manner is the difficulty4 ,if1 in the case of work to be done1 the younger folks simply take upon themselves the toil of it2 or if1 in the matter of meat and drink1 they simply set these before their elders--is this to be taken as filial piety8 ,once the ,master remarked1 ,i have conversed with ,hwi the whole day long1 and he has controverted nothing that ,i have said1 as if he were without wits4 ,but when his back was turned1 and ,i looked attentively at his conduct apart from me1 ,i found it satisfactory in all its issues4 ,no1 indeed6 ,hwi is not without his wits4 ,other observations of the ,master3-- ,if you observe what things people 7usually7 take in hand1 watch their motives1 and note particularly what it is that gives them satisfaction1 shall they be able to conceal from you what they are8 ,conceal themselves1 indeed6 ,be versed in ancient lore1 and familiarize yourself with the modern2 then may you become teachers4 ,the great man is not a mere receptacle4 ,in reply to ,tsz-kung respecting the great man3-- ,what he first says1 as a result of his experience1 he afterwards follows up4 ,the great man is catholic-minded1 and not one-sided4 ,the common man is the reverse4 ,learning1 without thought1 is a snare2 thought1 without learning1 is a danger4 ,where the mind is set much upon heterodox principles--there truly and indeed is harm4 ,to the disciple ,tsz-lu the ,master said1 ,shall ,i give you a lesson about knowledge8 ,when you know a thing1 maintain that you know it2 and when you do not1 acknowledge your ignorance4 ,this is characteristic of knowledge4 ,tsz-chang was studying with an eye to official income4 ,the ,master addressed him thus3 ,of the many things you hear hold aloof from those that are doubtful1 and speak guardedly with reference to the rest2 your mistakes will then be few4 ,also1 of the many courses you see adopted1 hold aloof from those that are risky1 and carefully follow the others2 you will then seldom have occasion for regret4 ,thus1 being seldom mistaken in your utterances1 and having few occasions for regret in the line you take1 you are on the high road to your preferment4 ,to a question put to him by ,duke ,ngai #b as to what should be done in order to render the people submissive to authority1 ,confucius replied1 ,promote the straightforward1 and reject those whose courses are crooked1 and the thing will be effected4 ,promote the crooked and reject the straightforward1 and the effect will be the reverse4 ,when ,ki ,k'ang #c asked of him how the people could be induced to show respect1 loyalty1 and willingness to be led1 the ,master answered1 ,let there be grave dignity in him who has the oversight of them1 and they will show him respect2 let him be seen to be good to his own parents1 and kindly in disposition1 and they will be loyal to him2 let him promote those who have ability1 and see to the instruction of those who have it not1 and they will be willing to be led4 ,some one1 speaking to ,confucius1 inquired1 ,why1 sir1 are you not an administrator of government8 ,the ,master rejoined1 ,what says the ',book of the ,annals1' with reference to filial duty8--',make it a point to be dutiful to your parents and amicable with your brethren2 the same duties extend to an administrator4' ,if these1 then1 also make an administrator1 how am ,i to take your words about being an administrator8 ,on one occasion the ,master remarked1 ,i know not what men are good for1 on whose word no reliance can be placed4 ,how should your carriages1 large or little1 get along without your whipple-trees or swing-trees8 ,tsz-chang asked if it were possible to forecast the state of the country ten generations hence4 ,the ,master replied in this manner3 ,the ,yin dynasty adopted the rules and manners of the ,hi line of kings1 and it is possible to tell whether it retrograded or advanced4 ,the ,chow line has followed the ,yin1 adopting its ways1 and whether there has been deterioration or improvement may also be determined4 ,some other line may take up in turn those of ,chow2 and supposing even this process to go on for a hundred generations1 the result may be known4 ,other sayings of the ,master3-- ,it is but flattery to make sacrificial offerings to departed spirits not belonging to one's own family4 ,it is moral cowardice to leave undone what one perceives to be right to do4 ,footnote #b3 ,of ,lu 7,confucius's native ,state74 ,footnote #c3 ,head of one of the ,three ,families of ,lu4 ,,book ,,iii ,abuse of ,proprieties in ,ceremonial and ,music ,alluding to the head of the ,ki family1 #d and the eight lines of posturers #e before their ancestral hall1 ,confucius remarked1 ,if the ,ki can allow himself to go to this extent1 to what extent will he not allow himself to go8 ,the ,three ,families #f were in the habit1 during the ,removal of the sacred vessels after sacrifice1 of using the hymn commencing1 ,harmoniously the ,princes ,draw near with reverent tread1 ,assisting in his worship ,heaven's ,son1 the great and dread4 ,how1 exclaimed the ,master1 can such words be appropriated in the ancestral hall of the ,three ,families8 ,where a man1 said he again1 has not the proper feelings due from one man to another1 how will he stand as regards the ,rules of ,propriety8 ,and in such a case1 what shall we say of his sense of harmony8 ,on a question being put to him by ,lin ,fang1 a disciple1 as to what was the radical idea upon which the ,rules of ,propriety were based1 the ,master exclaimed1 ,ah6 that is a large question4 ,as to some rules1 where there is likelihood of extravagance1 they would rather demand economy2 in those which relate to mourning1 and where there is likelihood of being easily satisfied1 what is wanted is real sorrow4 ,speaking of the disorder of the times he remarked that while the barbarians on the ,north and ,east had their ,chieftains1 we here in this great country had nothing to compare with them in that respect3--we had lost these distinctions6 ,alluding to the matter of the ,chief of the ,ki family worshipping on ,tai-shan1 #g the ,master said to ,yen ,yu1 ,cannot you save him from this8 ,he replied1 ,it is beyond my power4 ,alas1 alas6 exclaimed the ,master1 are we to say that the spirits of ,t'ai-shan have not as much discernment as ,lin ,fang8 ,of the superior man1 the ,master observed1 ,in him there is no contentiousness4 ,say even that he does certainly contend with others1 as in archery competitions2 yet mark1 in that case1 how courteously he will bow and go up for the forfeit-cup1 and come down again and give it to his competitor4 ,in his very contest he is still the superior man4 ,tsz-hi once inquired what inference might be drawn from the lines-- ,dimples playing in witching smile1 ,beautiful eyes1 so dark1 so bright6 ,oh1 and her face may be thought the while ,colored by art1 red rose on white6 ,coloring1 replied the ,master1 requires a pure and clear background4 ,then1 said the other1 rules of ceremony require to have a background6 ,ah6 exclaimed the ,master1 you are the man to catch the drift of my thought4 ,such as you may well introduce a discussion on the ,odes4 ,said the ,master1 ,as regards the ceremonial adopted and enforced by the ,hi dynasty1 ,i am able to describe it1 although their own descendants in the ,state of ,ki can adduce no adequate testimony in favor of its use there4 ,so1 too1 ,i am able to describe the ceremonial of the ,yin dynasty1 although no more can the ,sung people show sufficient reason for its continuance amongst themselves4 ,and why cannot they do so8 ,because they have not documents enough1 nor men learned enough4 ,if only they had such1 ,i could refer them to them in support of their usages4 ,when ,i am present at the great quinquennial sacrifice to the manes of the royal ancestors1 the ,master said1 from the pouring-out of the oblation onwards1 ,i have no heart to look on4 ,some one asked what was the purport of this great sacrifice1 and the ,master replied1 ,i cannot tell4 ,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 hand4 ,when he offered sacrifices to his ancestors1 he used to act as if they were present before him4 ,in offering to other spirits it was the same4 ,he would say1 ,if ,i do not myself take part in my offerings1 it is all the same as if ,i did not offer them4 ,wang-sun ,ki asked him once1 ,what says the proverb1 ',better to court favor in the kitchen than in the drawing-room'8 ,the ,master replied1 ,nay1 better say1 ,he who has sinned against ,heaven has none other to whom prayer may be addressed4 ,of the ,chow dynasty the ,master remarked1 ,it looks back upon two other dynasties2 and what a rich possession it has in its records of those times6 ,i follow ,chow6 ,on his first entry into the grand temple1 he inquired about every matter connected with its usages4 ,some one thereupon remarked1 ,who says that the son of the man of ,tsou #h understands about ceremonial8 ,on entering the grand temple he inquired about everything4 ,this remark coming to the ,master's ears1 he said1 ,what ,i did is part of the ceremonial6 ,in archery1 he said1 the great point to be observed is not simply the perforation of the leather2 for men have not all the same strength4 ,that was the fashion in the olden days4 ,once1 seeing that his disciple ,tsz-kung was desirous that the ceremonial observance of offering a sheep at the new moon might be dispensed with1 the ,master said1 ,ah6 you grudge the loss of the sheep2 ,i grudge the loss of the ceremony4 ,to serve one's ruler nowadays1 he remarked1 fully complying with the ,rules of ,propriety1 is regarded by others as toadyism6 ,when ,duke ,ting questioned him as to how a prince should deal with his ministers1 and how they in turn should serve their prince1 ,confucius said in reply1 ,in dealing with his ministers a prince should observe the proprieties2 in serving his prince a minister should observe the duty of loyalty4 ,referring to the ,first of the ,odes1 he remarked that it was mirthful without being lewd1 and sad also without being painful4 ,duke ,ngai asked the disciple ,tsai ,wo respecting the places for sacrificing to the ,earth4 ,the latter replied1 ,the ,family of the ,great ,yu1 of the ,hi dynasty1 chose a place of pine trees2 the ,yin founders chose cypresses2 and the ,chow founders chestnut trees1 solemn and majestic1 to inspire1 'tis said1 the people with feelings of awe4 ,the ,master on hearing of this exclaimed1 ,never an allusion to things that have been enacted in the past6 ,never a remonstrance against what is now going on6 ,he has gone away without a word of censure4 ,the ,master once said of ,kwan ,chung1 #i ,a small-minded man indeed6 ,was he miserly8 some one asked4 ,miserly1 indeed6 said he2 not that3 he married three rimes1 and he was not a man who restricted his official business to too few hands--how could he be miserly8 ,he knew the ,rules of ,propriety1 ,i suppose8 ,judge3--,seeing that the feudal lords planted a screen at their gates1 he too would have one at his6 ,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 drinking1 he must have the same6 ,if he knew the ,rules of ,propriety1 who is there that does not know them8 ,in a discourse to the ,chief ,preceptor of ,music at the court of ,lu1 the ,master said1 ,music is an intelligible thing4 ,when you begin a performance1 let all the various instruments produce as it were one sound 7inharmonious72 then1 as you go on1 bring out the harmony fully1 distinctly1 and with uninterrupted flow1 unto the end4 ,the warden of the border-town of ,i requested an interview with ,confucius1 and said1 ,when great men have come here1 ,i have never yet failed to obtain a sight of them4 ,the followers introduced him2 and1 on leaving1 he said to them1 ,sirs1 why grieve at his loss of office8 ,the empire has for long been without good government2 and ,heaven is about to use your master as its edict-announcer4 ,comparing the music of the emperor ,shun with the music of ,king ,wu1 the ,master said1 ,that of ,shun is beautiful throughout1 and also good throughout4 ,that of ,wu is all of it beautiful1 but scarcely all of it good4 ,high station1 said the ,master1 occupied by men who have no large and generous heart2 ceremonial performed with no reverence2 duties of mourning engaging the attention1 where there is absence of sorrow2--how should ,i look on1 where this is the state of things8 ,footnote #d3 ,the ,chief of the ,ki clan was virtually the ,duke of ,lu1 under whom ,confucius for a time held office4 ,footnote #e3 ,these posturers were mutes who took part in the ritual of the ancestral temple1 waving plumes1 flags1 etc4 ,each line or rank of these contained eight men4 ,only in the sovereign's household should there have been eight lines of them2 a ducal family like the ,ki should have had but six lines2 a great official had four1 and one of lower grade two4 ,these were the gradations marking the status of families1 and ,confucius's sense of propriety was offended at the ,ki's usurping in this way the appearance of royalty4 ,footnote #f3 ,three great families related to each other1 in whose hands the government of the ,state of ,lu then was1 and of which the ,ki was the chief4 ,footnote #g3 ,one of the five sacred mountains1 worshipped upon only by the sovereign4 ,footnote #h3 ,tsou was ,confucius's birthplace2 his father was governor of the town4 ,footnote #i3 ,a renowned statesman who flourished about two hundred years before ,confucius's time4 ,a philosophical work on law and government1 said to have been written by him1 is still extant4 ,he was regarded as a sage by the people1 but he lacked1 in ,confucius's eyes1 the one thing needful--propriety4 ,,book ,,iv ,social ,virtue--,superior and ,inferior ,man ,sayings of the ,master3-- ,it is social good feeling that gives charm to a neighborhood4 ,and where is the wisdom of those who choose an abode where it does not abide8 ,those who are without it cannot abide long1 either in straitened or in happy circumstances4 ,those who possess it find contentment in it4 ,those who are wise go after it as men go after gain4 ,only they in whom it exists can have right likings and dislikings for others4 ,where the will is set upon it1 there will be no room for malpractices4 ,riches and honor are what men desire2 but if they arrive at them by improper ways1 they should not continue to hold them4 ,poverty and low estate are what men dislike2 but if they arrive at such a condition by improper ways1 they should not refuse it4 ,if the 'superior man' make nought of social good feeling1 how shall he fully bear that name8 ,not even whilst he eats his meal will the 'superior man' forget what he owes to his fellow-men4 ,even in hurried leave-takings1 even in moments of frantic confusion1 he keeps true to this virtue4 ,i have not yet seen a lover of philanthropy1 nor a hater of misanthropy--such1 that the former did not take occasion to magnify that virtue in himself1 and that the latter1 in his positive practice of philanthropy1 did not1 at times1 allow in his presence something savoring of misanthropy4 ,say you1 is there any one who is able for one whole day to apply the energy of his mind to this virtue8 ,well1 ,i have not seen any one whose energy was not equal to it4 ,it may be there are such1 but ,i have never met with them4 ,the faults of individuals are peculiar to their particular class and surroundings2 and it is by observing their faults that one comes to understand the condition of their good feelings towards their fellows4 ,one may hear the right way in the morning1 and at evening die4 ,the scholar who is intent upon learning the right way1 and who is yet ashamed of poor attire and poor food1 is not worthy of being discoursed with4 ,the masterly man's attitude to the world is not exclusively this or that3 whatsoever is right1 to that he will be a party4 ,the masterly man has an eye to virtue1 the common man1 to earthly things2 the former has an eye to penalties for error--the latter1 to favor4 ,where there is habitual going after gain1 there is much ill-will4 ,when there is ability in a ruler to govern a country by adhering to the ,rules of ,propriety1 and by kindly condescension1 what is wanted more8 ,where the ability to govern thus is wanting1 what has such a ruler to do with the ,rules of ,propriety8 ,one should not be greatly concerned at not being in office2 but rather about the requirements in one's self for such a standing4 ,neither should one be so much concerned at being unknown2 but rather with seeking to become worthy of being known4 ,addressing his disciple ,tsang ,sin1 the ,master said1 ,tsang ,sin1 the principles which ,i inculcate have one main idea upon which they all hang4 ,aye1 surely1 he replied4 ,when the ,master was gone out the other disciples asked what was the purport of this remark4 ,tsang's answer was1 ,the principles of our ,master's teaching are these--whole-heartedness and kindly forbearance2 these and nothing more4 ,other observations of the ,master3-- ,men of loftier mind manifest themselves in their equitable dealings2 small-minded men in their going after gain4 ,when you meet with men of worth1 think how you may attain to their level2 when you see others of an opposite character1 look within1 and examine yourself4 ,a son1 in ministering to his parents1 may 7on occasion7 offer gentle remonstrances2 when he sees that their will is not to heed such1 he should nevertheless still continue to show them reverent respect1 never obstinacy2 and if he have to suffer1 let him do so without murmuring4 ,whilst the parents are still living1 he should not wander far2 or1 if a wanderer1 he should at least have some fixed address4 ,if for three years he do not veer from the principles of his father1 he may be called a dutiful son4 ,a son should not ignore the years of his parents4 ,on the one hand1 they may be a matter for rejoicing 7that they have been so many71 and on the other1 for apprehension 7that so few remain74 ,people in olden times were loth to speak out1 fearing the disgrace of not being themselves as good as their words4 ,those who keep within restraints are seldom losers4 ,to be slow to speak1 but prompt to act1 is the desire of the 'superior man4' ,virtue dwells not alone3 she must have neighbors4 ,an observation of ,tsz-yu3-- ,officiousness1 in the service of princes1 leads to disgrace3 among friends1 to estrangement4 ,,book ,v ,a ,disciple and the ,golden ,rule--,miscellaneous ,the ,master pronounced ,kung-ye ,ch'ang1 a disciple1 to be a marriageable person2 for although lying bound in criminal fetters he had committed no crime4 ,and he gave him his own daughter to wife4 ,of ,nan ,yung1 a disciple1 he observed1 that in a ,state where the government was well conducted he would not be passed over in its appointments1 and in one where the government was ill conducted he would evade punishment and disgrace4 ,and he caused his elder brother's daughter to be given in marriage to him4 ,of ,tsz-tsien1 a disciple1 he remarked1 ,a superior man indeed is the like of him6 ,but had there been none of superior quality in ,lu1 how should this man have attained to this excellence8 ,tsz-kung asked1 ,what of me1 then8 ,you1 replied the ,master--,you are a receptacle4 ,of what sort8 said he4 ,one for high and sacred use1 was the answer4 ,some one having observed of ,yen ,yung that he was good-natured towards others1 but that he lacked the gift of ready speech1 the ,master said1 ,what need of that gift8 ,to stand up before men and pour forth a stream of glib words is generally to make yourself obnoxious to them4 ,i know not about his good-naturedness2 but at any rate what need of that gift8 ,when the ,master proposed that ,tsi-tiau ,k'ai should enter the government service1 the latter replied1 ,i can scarcely credit it4 ,the ,master was gratified4 ,good principles are making no progress1 once exclaimed the ,master4 ,if ,i were to take a raft1 and drift about on the sea1 would ,tsz-lu1 ,i wonder1 be my follower there8 ,that disciple was delighted at hearing the suggestion2 whereupon the ,master continued1 ,he surpasses me in his love of deeds of daring4 ,but he does not in the least grasp the pith of my remark4 ,in reply to a question put to him by ,mang ,wu respecting ,tsz-lu--as to whether he might be called good-natured towards others1 the ,master said1 ,i cannot tell2 but1 on the question being put again1 he answered1 ,well1 in an important ,state #aj he might be intrusted with the management of the military levies2 but ,i cannot answer for his good nature4 ,what say you then of ,yen ,yu8 ,as for ,yen1 he replied1 in a city of a thousand families1 or in a secondary fief1 #aa he might be charged with the governorship2 but ,i cannot answer for his good-naturedness4 ,take ,tsz-hwa1 then2 what of him8 ,tsz-hwa1 said he1 with a cincture girt upon him1 standing as attendant at ,court1 might be charged with the addressing of visitors and guests2 but as to his good-naturedness ,i cannot answer4 ,addressing ,tsz-kung1 the ,master said1 ,which of the two is ahead of the other--yourself or ,hwi8 ,how shall ,i dare1 he replied1 even to look at ,hwi8 ,only let him hear one particular1 and from that he knows ten2 whereas ,i1 if ,i hear one1 may from it know two4 ,you are not a match for him1 ,i grant you1 said the ,master4 ,you are not his match4 ,tsai ,yu1 a disciple1 used to sleep in the daytime4 ,said the ,master1 ,one may hardly carve rotten wood1 or use a trowel to the wall of a manure-yard6 ,in his case1 what is the use of reprimand8 ,my attitude towards a man in my first dealings with him1 he added1 was to listen to his professions and to trust to his conduct4 ,my attitude now is to listen to his professions1 and to watch his conduct4 ,my experience with ,tsai ,yu has led to this change4 ,i have never seen1 said the ,master1 a man of inflexible firmness4 ,some one thereupon mentioned ,shin ,ch'ang1 a disciple4 ,ch'ang1 said he1 is wanton2 where do you get at his inflexibleness8 ,tsz-kung made the remark3 ,that which ,i do not wish others to put upon me1 ,i also wish not to put upon others4 ,nay1 said the ,master1 you have not got so far as that4 ,the same disciple once remarked1 ,there may be access so as to hear the ,master's literary discourses1 but when he is treating of human nature and the way of ,heaven1 there may not be such success4 ,tsz-lu1 after once hearing him upon some subject1 and feeling himself as yet incompetent to carry into practice what he had heard1 used to be apprehensive only lest he should hear the subject revived4 ,tsz-kung asked how it was that ,kung ,wan had come to be so styled ,wan 7the talented74 ,the ,master's answer was1 ,because1 though a man of an active nature1 he was yet fond of study1 and he was not ashamed to stoop to put questions to his inferiors4 ,respecting ,tsz-ch'an1#ab the ,master said that he had four of the essential qualities of the 'superior man'3--in his own private walk he was humble-minded2 in serving his superiors he was deferential2 in his looking after the material welfare of the people he was generously kind2 and in his exaction of public service from the latter he was just4 ,speaking of ,yen ,ping1 he said1 ,he was one who was happy in his mode of attaching men to him4 ,however long the intercourse1 he was always deferential to them4 ,referring to ,tsang ,wan1 he asked1 ,what is to be said of this man's discernment8--this man with his tortoise-house1 with the pillar-heads and posts bedizened with scenes of hill and mere6 ,tsz-chang put a question relative to the chief ,minister of ,tsu1 ,tsz-wan4 ,he said1 ,three times he became chief ,minister1 and on none of these occasions did he betray any sign of exultation4 ,three times his ministry came to an end1 and he showed no sign of chagrin4 ,he used without fail to inform the new ,minister as to the old mode of administration4 ,what say you of him8 ,that he was a loyal man1 said the ,master4 ,but was he a man of fellow-feeling8 said the disciple4 ,of that ,i am not sure1 he answered2 how am ,i to get at that8 ,the disciple went on to say3--,after the assassination of the prince of ,ts'i by the officer ,ts'ui1 the latter's fellow-official ,ch'in ,wan1 who had half a score teams of horses1 gave up all1 and turned his back upon him4 ,on coming to another ,state1 he observed1 ',there are here characters somewhat like that of our minister ,ts'ui1' and he turned his back upon them4 ,proceeding to a certain other ,state1 he had occasion to make the same remark1 and left4 ,what say you of him8 ,that he was a pure-minded man1 answered the ,master4 ,but was he a man of fellow-feeling8 urged the disciple4 ,of that ,i am not sure1 he replied2 how am ,i to get at that8 ,ki ,wan was one who thought three times over a thing before he acted4 ,the ,master hearing this of him1 observed1 ,twice would have been enough4 ,of ,ning ,wu1 the ,master said that when matters went well in the ,state he used to have his wits about him3 but when they went wrong1 he lost them4 ,his intelligence might be equalled1 but not his witlessness6 ,once1 when the ,master lived in the ,state of ,ch'in1 he exclaimed1 ,let me get home again6 ,let me get home6 ,my school-children #ac are wild and impetuous6 ,though they are somewhat accomplished1 and perfect in one sense in their attainments1 yet they know not how to make nice discriminations4 ,of ,peh-,i and ,shuh ,ts'i he said1 ,by the fact of their not remembering old grievances1 they gradually did away with resentment4 ,of ,wei-shang ,kau he said1 ,who calls him straightforward8 ,a person once begged some vinegar of him1 and he begged it from a neighbor1 and then presented him with it6 ,fine speech1 said he1 and studied mien1 and superfluous show of deference--of such things ,tso-k'iu ,ming was ashamed1 ,i too am ashamed of such things4 ,also of hiding resentment felt towards an opponent and treating him as a friend--of this kind of thing he was ashamed1 and so too am ,i4 ,attended once by the two disciples ,yen ,yuen and ,tsz-lu1 he said1 ,come now1 why not tell me1 each of you1 what in your hearts you are really after8 ,i should like1 said ,tsz-lu1 for myself and my friends and associates1 carriages and horses1 and to be clad in light furs6 nor would ,i mind much if they should become the worse for wear4 ,and ,i should like1 said ,yen ,yuen1 to live without boasting of my abilities1 and without display of meritorious deeds4 ,tsz-lu then said1 ,i should like1 sir1 to hear what your heart is set upon4 ,the ,master replied1 ,it is this3--in regard to old people1 to give them quiet and comfort2 in regard to friends and associates1 to be faithful to them2 in regard to the young1 to treat them with fostering affection and kindness4 ,on one occasion the ,master exclaimed1 ,ah1 'tis hopeless6 ,i have not yet seen the man who can see his errors1 so as inwardly to accuse himself4 ,in a small cluster of houses there may well be1 said he1 some whose integrity and sincerity may compare with mine2 but ,i yield to none in point of love of learning4 ,footnote #aj3 ,lit41 a ,state of #a1jjj war chariots4 ,footnote #aa3 ,lit41 a ,house of #ajj war chariots4 ,footnote #ab3 ,a great statesman of ,confucius's time4 ,footnote #ac3 ,a familiar way of speaking of his disciples in their hearing4 ,,book ,,vi ,more ,characteristics--,wisdom--,philanthropy ,of ,yen ,yung1 a disciple1 the ,master said1 ,yung might indeed do for a prince6 ,on being asked by this ,yen ,yung his opinion of a certain individual1 the ,master replied1 ,he is passable4 ,impetuous1 though4 ,but1 argued the disciple1 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 charge1 is he not passable8 ,if1 on the other hand1 he habituate himself to impetuosity of mind1 and show it also in his way of doing things1 is he not then over-impetuous8 ,you are right1 said the ,master4 ,when the ,duke ,ngai inquired which of the disciples were devoted to learning1 ,confucius answered him1 ,there was one ,yen ,hwi who loved it--a man whose angry feelings towards any particular person he did not suffer to visit upon another2 a man who would never fall into the same error twice4 ,unfortunately his allotted time was short1 and he died1 and now his like is not to be found2 ,i have never heard of one so devoted to learning4 ,while ,tsz-hwa1 a disciple1 was away on a mission to ,ts'i1 the disciple ,yen ,yu1 on behalf of his mother1 applied for some grain4 ,give her three pecks1 said the ,master4 ,he applied for more4 ,give her eight1 then4 ,yen gave her fifty times that amount4 ,the ,master said1 ,when ,tsz-hwa went on that journey to ,ts'i1 he had well-fed steeds yoked to his carriage1 and was arrayed in light furs4 ,i have learnt that the 'superior man' should help those whose needs are urgent1 not help the rich to be more rich4 ,when ,yuen ,sz became prefect under him1 he gave him nine hundred measures of grain1 but the prefect declined to accept them4#ad ,you must not1 said the ,master4 ,may they not be of use to the villages and hamlets around you8 ,speaking of ,yen ,yung again1 the ,master said1 ,if the offspring of a speckled ox be red in color1 and horned1 even though men may not wish to take it for sacrifice1 would the spirits of the hills and streams reject it8 ,adverting to ,hwi again1 he said1 ,for three months there would not be in his breast one thought recalcitrant against his feeling of good-will towards his fellow-men4 ,the others may attain to this for a day or for a month1 but there they end4 ,when asked by ,ki ,k'ang whether ,tsz-lu was fit to serve the government1 the ,master replied1 ,tsz-lu is a man of decision3 what should prevent him from serving the government8 ,asked the same question respecting ,tsz-kung and ,yen ,yu he answered similarly1 pronouncing ,tsz-kung to be a man of perspicacity1 and ,yen ,yu to be one versed in the polite arts4 ,when the head of the ,ki family sent for ,min ,tsz-k'ien to make him governor of the town of ,pi1 that disciple said1 ,politely decline for me4 ,if the offer is renewed1 then indeed ,i shall feel myself obliged to go and live on the further bank of the ,wan4 ,peh-niu had fallen ill1 and the ,master was inquiring after him4 ,taking hold of his hand held out from the window1 he said1 ,it is taking him off6 ,alas1 his appointed time has come6 ,such a man1 and to have such an illness6 ,of ,hwi1 again3 ,a right worthy man indeed was he6 ,with his simple wooden dish of rice1 and his one gourd-basin of drink1 away in his poor back lane1 in a condition too grievous for others to have endured1 he never allowed his cheery spirits to droop4 ,aye1 a right worthy soul was he6 ,it is not1 ,yen ,yu once apologized1 that ,i do not take pleasure in your doctrines2 it is that ,i am not strong enough4 ,the ,master rejoined1 ,it is when those who are not strong enough have made some moderate amount of progress that they fail and give up2 but you are now drawing your own line for yourself4 ,addressing ,tsz-hi1 the ,master said1 ,let your scholarship be that of gentlemen1 and not like that of common men4 ,when ,tsz-yu became governor of ,wu-shing1 the ,master said to him1 ,do you find good men about you8 ,the reply was1 ,there is ,tan-t'ai ,mieh-ming1 who when walking eschews by-paths1 and who1 unless there be some public function1 never approaches my private residence4 ,mang ,chi-fan1 said the ,master1 is no sounder of his own praises4 ,during a stampede he was in the rear1 and as they were about to enter the city gate he whipped up his horses1 and said1 ',twas not my daring made me lag behind4 ,my horses would not go4' ,obiter dicta of the ,master3-- ,whoever has not the glib utterance of the priest ,t'o1 as well as the handsomeness of ,prince ,chu of ,sung1 will find it hard to keep out of harm's way in the present age4 ,who can go out but by that door8 ,why walks no one by these guiding principles8 ,where plain naturalness is more in evidence than polish1 we have--the man from the country4 ,where polish is more in evidence than naturalness1 we have--the town scribe4 ,it is when naturalness and polish are equally evident that we have the ideal man4 ,the life of a man is--his rectitude4 ,life without it--such may you have the good fortune to avoid6 ,they who know it are not as those who love it1 nor they who love it as those who rejoice in it--that is1 have the fruition of their love for it4 ,to the average man1 and those above the average1 it is possible to discourse on higher subjects2 to those from the average downwards1 it is not possible4 ,fan ,ch'i put a query about wisdom4 ,the ,master replied1 ,to labor for the promoting of righteous conduct among the people of the land2 to be serious in regard to spiritual beings1 and to hold aloof from them2--this may be called wisdom4 ,to a further query1 about philanthropy1 he replied1 ,those who possess that virtue find difficulty with it at first1 success later4 ,men of practical knowledge1 he said1 find their gratification among the rivers of the lowland1 men of sympathetic social feeling find theirs among the hills4 ,the former are active and bustling1 the latter calm and quiet4 ,the former take their day of pleasure1 the latter look to length of days4 ,alluding to the ,states of ,ts'i and ,lu1 he observed1 that ,ts'i1 by one change1 might attain to the condition of ,lu2 and that ,lu1 by one change1 might attain to good government4 ,an exclamation of the ,master 7satirizing the times1 when old terms relating to government were still used while bereft of their old meaning73--,a quart1 and not a quart6 quart1 indeed6 quart1 indeed6 ,tsai ,wo1 a disciple1 put a query4 ,said he1 ,suppose a philanthropic person were told1 ',there's a fellow-creature down in the well6' ,would he go down after him8 ,why should he really do so8 answered the ,master4 ,the good man or1 a superior man might be induced to go1 but not to go down4 ,he may be misled1 but not befooled4 ,the superior man1 said he1 with his wide study of books1 and hedging himself round by the ,rules of ,propriety1 is not surely1 after all that1 capable of overstepping his bounds4 ,once when the ,master had had an interview with ,nan-tsz1 which had scandalized his disciple ,tsz-lu1 he uttered the solemn adjuration1 ,if ,i have done aught amiss1 may ,heaven reject me6 may ,heaven reject me6 ,how far-reaching1 said he1 is the moral excellence that flows from the ,constant ,mean6 #ae ,it has for a long time been rare among the people4 ,tsz-kung said1 ,suppose the case of one who confers benefits far and wide upon the people1 and who can1 in so doing1 make his bounty universally felt--how would you speak of him8 ,might he be called philanthropic8 ,the ,master exclaimed1 ,what a work for philanthropy6 ,he would require indeed to be a sage6 ,he would put into shade even ,yau and ,shun6--,well1 a philanthropic person1 desiring for himself a firm footing1 is led on to give one to others2 desiring for himself an enlightened perception of things1 he is led on to help others to be similarly enlightened4 ,if one could take an illustration coming closer home to us than yours1 that might be made the starting-point for speaking about philanthropy4 ,footnote #ad3 ,at this time ,confucius was ,criminal ,judge in his native ,state of ,lu4 ,yuen ,sz had been a disciple4 ,the commentators add that this was the officer's proper salary1 and that he did wrong to refuse it4 ,footnote #ae3 ,the doctrine afterwards known by that name1 and which gave its title to a ,confucian treatise4 ,,book ,,vii ,characteristics of ,confucius--,an ,incident ,said the ,master3-- ,i1 as a transmitter#af and not an originator1 and as one who believes in and loves the ancients1 venture to compare myself with our old ,p'ang4 ,what find you indeed in me8--a quiet brooder and memorizer2 a student never satiated with learning2 an unwearied monitor of others6 ,the things which weigh heavily upon my mind are these--failure to improve in the virtues1 failure in discussion of what is learnt1 inability to walk according to knowledge received as to what is right and just1 inability also to reform what has been amiss4 ,in his hours of recreation and refreshment the ,master's manner was easy and unconstrained1 affable and winning4 ,once he exclaimed1 ,alas6 ,i must be getting very feeble2 'tis long since ,i have had a repetition of the dreams in which ,i used to see the ,duke of ,chow4 #ag ,concentrate the mind1 said he1 upon the ,good ,way4 ,maintain firm hold upon ,virtue4 ,rely upon ,philanthropy4 ,find recreation in the ,arts4 #ah ,i have never withheld instruction from any1 even from those who have come for it with the smallest offering4 ,no subject do ,i broach1 however1 to those who have no eager desire to learn2 no encouraging hint do ,i give to those who show no anxiety to speak out their ideas2 nor have ,i anything more to say to those who1 after ,i have made clear one corner of the subject1 cannot from that give me the other three4 ,if the ,master was taking a meal1 and there were any in mourning beside him1 he would not eat to the full4 ,on one day on which he had wept1 on that day he would not sing4 ,addressing his favorite disciple1 he said1 ,to you only and myself it has been given to do this--to go when called to serve1 and to go back into quiet retirement when released from office4 ,tsz-lu1 hearing the remark said1 ,but if1 sir1 you had the handling of the army of one of the greater ,states1#ai whom would you have associated with you in that case8 ,the ,master answered3-- ,not the one 'who'll rouse the tiger1' ,not the one 'who'll wade the ,ho2' not the man who can die with no regret4 ,he must be one who should watch over affairs with apprehensive caution1 a man fond of strategy1 and of perfect skill and effectiveness in it4 ,as to wealth1 he remarked1 ,if wealth were an object that ,i could go in quest of1 ,i should do so even if ,i had to take a whip and do grooms' work4 ,but seeing that it is not1 ,i go after those objects for which ,i have a liking4 ,among matters over which he exercised great caution were times of fasting1 war1 and sickness4 ,when he was in the ,state of ,ts'i1 and had heard the ancient ,shau music1 he lost all perception of the taste of his meat4 ,i had no idea1 said he1 that music could have been brought to this pitch4 ,in the course of conversation ,yen ,yu said1 ,does the ,master take the part of the ,prince of ,wei8 ,ah yes6 said ,tsz-kung1 ,i will go and ask him that4 ,on going in to him1 that disciple began1 ,what sort of men were ,peh-,i and ,shuh ,ts'i8 ,worthies of the olden time1 the ,master replied4 ,had they any feelings of resentment8 was the next question4 ,their aim and object1 he answered1 was that of doing the duty which every man owes to his fellows1 and they succeeded in doing it2--what room further for feelings of resentment8 ,the questioner on coming out said1 ,the ,master does not take his part4 ,with a meal of coarse rice1 said the ,master1 and with water to drink1 and my bent arm for my pillow--even thus ,i can find happiness4 ,riches and honors without righteousness are to me as fleeting clouds4 ,give me several years more to live1 said he1 and after fifty years' study of the ',book of ,changes' ,i might come to be free from serious error4 ,the ,master's regular subjects of discourse were the ,books of the ,odes and ,history1 and the up-keeping of the ,rules of ,propriety4 ,on all of these he regularly discoursed4 ,the ,duke of ,shih questioned ,tsz-lu about ,confucius1 and the latter did not answer4 ,hearing of this1 the ,master said1 ,why did you not say1 ,he is a man with a mind so intent on his pursuits that he forgets his food1 and finds such pleasure in them that he forgets his troubles1 and does not know that old age is coming upon him8 ,as ,i came not into life with any knowledge of it1 he said1 and as my likings are for what is old1 ,i busy myself in seeking knowledge there4 ,strange occurrences1 exploits of strength1 deeds of lawlessness1 references to spiritual beings--such-like matters the ,master avoided in conversation4 ,let there1 he said1 be three men walking together3 from that number ,i should be sure to find my instructors2 for what is good in them ,i should choose out and follow1 and what is not good ,i should modify4 ,on one occasion he exclaimed1 ,heaven begat ,virtue in me2 what can man do unto me8 ,to his disciples he once said1 ,do you look upon me1 my sons1 as keeping anything secret from you8 ,i hide nothing from you4 ,i do nothing that is not manifest to your eyes1 my disciples4 ,that is so with me4 ,four things there were which he kept in view in his teaching--scholarliness1 conduct of life1 honesty1 faithfulness4 ,it is not given to me1 he said1 to meet with a sage2 let me but behold a man of superior mind1 and that will suffice4 ,neither is it given to me to meet with a good man2 let me but see a man of constancy1 and it will suffice4 ,it is difficult for persons to have constancy1 when they pretend to have that which they are destitute of1 to be full when they are empty1 to do things on a grand scale when their means are contracted6 ,when the ,master fished with hook and line1 he did not also use a net4 ,when out with his bow1 he would never shoot at game in cover4 ,some there may be1 said he1 who do things in ignorance of what they do4 ,i am not of these4 ,there is an alternative way of knowing things1 viz4--to sift out the good from the many things one hears1 and follow it2 and to keep in memory the many things one sees4 ,pupils from ,hu-hiang were difficult to speak with4 ,one youth came to interview the ,master1 and the disciples were in doubt whether he ought to have been seen4 ,why so much ado1 said the ,master1 at my merely permitting his approach1 and not rather at my allowing him to draw back8 ,if a man have cleansed himself in order to come and see me1 ,i receive him as such2 but ,i do not undertake for what he will do when he goes away4 ,is the philanthropic spirit far to seek1 indeed8 the ,master exclaimed2 ,i wish for it1 and it is with me6 ,the ,minister of ,crime in the ,state of ,ch'in asked ,confucius whether ,duke ,ch'an1 of ,lu was acquainted with the ,proprieties2 and he answered1 ,yes1 he knows them4 ,when ,confucius had withdrawn1 the minister bowed to ,wu-ma ,k'i1 a disciple1 and motioned to him to come forward4 ,he said1 ,i have heard that superior men show no partiality2 are they1 too1 then1 partial8 ,that prince took for his wife a lady of the ,wu family1 having the same surname as himself1 and had her named ',lady ,tsz of ,wu1 the elder1' ,if he knows the ,proprieties1 then who does not8 ,the disciple reported this to the ,master1 who thereupon remarked1 ,well for me6 ,if ,i err in any way1 others are sure to know of it4 ,when the ,master was in company with any one who sang1 and who sang well1 he must needs have the song over again1 and after that would join in it4 ,although in letters1 he said1 ,i may have none to compare with me1 yet in my personification of the 'superior man' ,i have not as yet been successful4 ',a ,sage and a ,philanthropist8' ,how should ,i have the ambition8 said he4 ,all that ,i can well be called is this--,an insatiable student1 an unwearied teacher2--this1 and no more4--,exactly what we1 your disciples1 cannot by any learning manage to be1 said ,kung-si ,hwa4 ,once when the ,master was seriously ill1 ,tsz-lu requested to be allowed to say prayers for him4 ,are such available8 asked the ,master4 ,yes1 said he2 and the ,manual of ,prayers says1 ',pray to the spirits above and to those here below1' ,my praying has been going on a long while1 said the ,master4 ,lavish living1 he said1 renders men disorderly2 miserliness makes them hard4 ,better1 however1 the hard than the disorderly4 ,again1 ,the man of superior mind is placidly composed2 the small-minded man is in a constant state of perturbation4 ,the ,master was gentle1 yet could be severe2 had an over-awing presence1 yet was not violent2 was deferential1 yet easy4 ,footnote #af3 ,in reference to his editing the six ,classics of his time4 ,footnote #ag3 ,this was one of his beloved ancients1 famous for what he did in helping to found the dynasty of ,chow1 a man of great political wisdom1 a scholar also1 and poet4 ,it was the dream of ,confucius's life to restore the country to the condition in which the ,duke of ,chow left it4 ,footnote #ah3 ,these were six in number1 viz43 ,ceremonial1 ,music1 ,archery1 ,horsemanship1 ,language1 and ,calculation4 ,footnote #ai3 ,lit41 three forces4 ,each force consisted of #ab1ejj men1 and three of such forces were the equipment of a greater ,state4 ,,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 excellence2 for he allowed the empire to pass by him onwards to a third heir2 while the people1 in their ignorance of his motives1 were unable to admire him for so doing4 ,without the ,proprieties1 said the ,master1 we have these results3 for deferential demeanor1 a worried one2 for calm attentiveness1 awkward bashfulness2 for manly conduct1 disorderliness2 for straightforwardness1 perversity4 ,when men of rank show genuine care for those nearest to them in blood1 the people rise to the duty of neighborliness and sociability4 ,and when old friendships among them are not allowed to fall off1 there will be a cessation of underhand practices among the people4 ,the ,scholar ,tsang was once unwell1 and calling his pupils to him he said to them1 ,disclose to view my feet and my hands4 ,what says the ,ode8-- ',act as from a sense of danger1 ,with precaution and with care1 ,as a yawning gulf o'erlooking1 ,as on ice that scarce will bear1' ,at all times1 my children1 ,i know how to keep myself free from bodily harm4 ,again1 during an illness of his1 ,mang ,king1 an official1 went to ask after him4 ,the ,scholar had some conversation with him1 in the course of which he said-- ',doleful the cries of a dying bird1 ,good the last words of a dying man1' ,there are three points which a man of rank in the management of his duties should set store upon3--,a lively manner and deportment1 banishing both severity and laxity2 a frank and open expression of countenance1 allied closely with sincerity2 and a tone in his utterances utterly free from any approach to vulgarity and impropriety4 ,as to matters of bowls and dishes1 leave such things to those who are charged with the care of them4 ,another saying of the ,scholar ,tsang3 ,i once had a friend who1 though he possessed ability1 would go questioning men of none1 and1 though surrounded by numbers1 would go with his questions to isolated individuals2 who also1 whatever he might have1 appeared as if he were without it1 and1 with all his substantial acquirements1 made as though his mind were a mere blank2 and when insulted would not retaliate2--this was ever his way4 ,again he said3 ,the man that is capable of being intrusted with the charge of a minor on the throne1 and given authority over a large territory1 and who1 during the important term of his superintendence cannot be forced out of his position1 is not such a 'superior man'8 ,that he is1 indeed4 ,again3--,the learned official must not be without breadth and power of endurance3 the burden is heavy1 and the way is long4 ,suppose that he take his duty to his fellow-men as his peculiar burden1 is that not indeed a heavy one8 ,and since only with death it is done with1 is not the way long8 ,sentences of the ,master3-- ,from the ',book of ,odes' we receive impulses2 from the ',book of the ,rules1' stability2 from the ',book on ,music1' refinement4 #bj ,the people may be put into the way they should go1 though they may not be put into the way of understanding it4 ,the man who likes bravery1 and yet groans under poverty1 has mischief in him4 ,so1 too1 has the misanthrope1 groaning at any severity shown towards him4 ,even if a person were adorned with the gifts of the ,duke of ,chow1 yet if he were proud and avaricious1 all the rest of his qualities would not indeed be worth looking at4 ,not easily found is the man who1 after three years' study1 has failed to come upon some fruit of his toil4 ,the really faithful lover of learning holds fast to the ,good ,way till death4 ,he will not go into a ,state in which a downfall is imminent1 nor take up his abode in one where disorder reigns4 ,when the empire is well ordered he will show himself2 when not1 he will hide himself away4 ,under a good government it will be a disgrace to him if he remain in poverty and low estate2 under a bad one1 it would be equally disgraceful to him to hold riches and honors4 ,if not occupying the office1 devise not the policy4 ,when the professor ,chi began his duties1 how grand the finale of the ,first of the ,odes used to be6 ,how it rang in one's ears6 ,i cannot understand persons who are enthusiastic and yet not straightforward2 nor those who are ignorant and yet not attentive2 nor again those folks who are simple-minded and yet untrue4 ,learn1 as if never overtaking your object1 and yet as if apprehensive of losing it4 ,how sublime was the handling of the empire by ,shun and ,yu6--it was as nothing to them6 ,how great was ,yau as a prince6 ,was he not sublime6 ,say that ,heaven only is great1 then was ,yau alone after its pattern6 ,how profound was he6 ,the people could not find a name for him4 ,how sublime in his achievements6 ,how brilliant in his scholarly productions6 ,shun had for his ministers five men1 by whom he ordered the empire4 ,king ,wu 7in his day7 stated that he had ten men as assistants for the promotion of order4 ,with reference to these facts ,confucius observed1 ,ability is hard to find4 ,is it not so indeed8 ,during the three years' interregnum between ,yau and ,shun there was more of it than in the interval before this present dynasty appeared4 ,there were1 at this latter period1 one woman1 and nine men only4 ,when two-thirds of the empire were held by ,king ,wan1 he served with that portion the ,house of ,yin4 ,we speak of the virtue of the ,house of ,chow2 we may say1 indeed1 that it reached the pinnacle of excellence4 ,as to ,yu1 added the ,master1 ,i can find no flaw in him4 ,living on meagre food and drink2 yet providing to the utmost in his filial offerings to the spirits of the dead6 ,dressing in coarse garments2 yet most elegant when vested in his sacrificial apron and coronet6 ,dwelling in a poor palace2 yet exhausting his energies over those boundary-ditches and watercourses6 ,i can find no flaw in ,yu4 ,footnote #bj3 ,comparison of three of the ,classics3 the ,shi-,king1 the ,li ,ki1 and the ,yoh4 ,the last is lost4 ,,book ,,ix ,his ,favorite ,disciple's ,opinion of ,him ,topics on which the ,master rarely spoke were--,advantage1 and ,destiny1 and ,duty of man to man4 ,a man of the village of ,tah-hiang exclaimed of him1 ,a great man is ,confucius6--a man of extensive learning1 and yet in nothing has he quite made himself a name6 ,the ,master heard of this1 and mentioning it to his disciples he said1 ,what then shall ,i take in hand8 ,shall ,i become a carriage driver1 or an archer8 ,let me be a driver6 ,the sacrificial cap1 he once said1 should1 according to the ,rules1 be of linen2 but in these days it is of pure silk4 ,however1 as it is economical1 ,i do as all do4 ,the ,rule says1 ',make your bow when at the lower end of the hall'2 but nowadays the bowing is done at the upper part4 ,this is great freedom2 and ,i1 though ,i go in opposition to the crowd1 bow when at the lower end4 ,the ,master barred four words3--he would have no shall's1 no must's1 no certainty's1 no ,i's4 ,once1 in the town of ,k'wang fearing that his life was going to be taken1 the ,master exclaimed1 ,king ,wan is dead and gone2 but is not 'wan' #ba with you here8 ,if ,heaven be about to allow this 'wan' to perish1 then they who survive its decease will get no benefit from it4 ,but so long as ,heaven does not allow it to perish1 what can the men of ,k'wang do to me8 ,a high ,state official1 after questioning ,tsz-kung1 said1 ,your ,master is a sage1 then8 ,how many and what varied abilities must be his6 ,the disciple replied1 ,certainly ,heaven is allowing him full opportunities of becoming a sage1 in addition to the fact that his abilities are many and varied4 ,when the ,master heard of this he remarked1 ,does that high official know me8 ,in my early years my position in life was low1 and hence my ability in many ways1 though exercised in trifling matters4 ,in the gentleman is there indeed such variety of ability8 ,no4 ,from this1 the disciple ,lau used to say1 ',twas a saying of the ,master3 ',at a time when ,i was not called upon to use them1 ,i acquired my proficiency in the polite arts4' ,am ,i1 indeed1 said the ,master1 possessed of knowledge8 ,i know nothing4 ,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 end1 and exhaust myself in doing it6 ,ah6 exclaimed he once1 the phoenix does not come6 and no symbols issue from the river6 ,may ,i not as well give up8 ,whenever the ,master met with a person in mourning1 or with one in full-dress cap and kirtle1 or with a blind person1 although they might be young persons1 he would make a point of rising on their appearance1 or1 if crossing their path1 would do so with quickened step6 ,once ,yen ,yuen exclaimed with a sigh 7with reference to the ,master's doctrines71 ,if ,i look up to them1 they are ever the higher2 if ,i try to penetrate them1 they are ever the harder2 if ,i gaze at them as if before my eyes1 lo1 they are behind me6--,gradually and gently the ,master with skill lures men on4 ,by literary lore he gave me breadth2 by the ,rules of ,propriety he narrowed me down4 ,when ,i desire a respite1 ,i find it impossible2 and after ,i have exhausted my powers1 there seems to be something standing straight up in front of me1 and though ,i have the mind to make towards it ,i make no advance at all4 ,once when the ,master was seriously ill1 ,tsz-lu induced the other disciples to feign they were high officials acting in his service4 ,during a respite from his malady the ,master exclaimed1 ,ah6 how long has ,tsz-lu's conduct been false8 ,whom should ,i delude1 if ,i were to pretend to have officials under me1 having none8 ,should ,i deceive ,heaven8 ,besides1 were ,i to die1 ,i would rather die in the hands of yourselves1 my disciples1 than in the hands of officials4 ,and though ,i should fail to have a grand funeral over me1 ,i should hardly be left on my death on the public highway1 should ,i8 ,tsz-kung once said to him1 ,here is a fine gem4 ,would you guard it carefully in a casket and store it away1 or seek a good price for it and sell it8 ,sell it1 indeed1 said the ,master--that would ,i2 but ,i should wait for the bidder4 ,the ,master protested he would go and live among the nine wild tribes4 ,a rude life1 said some one2--how could you put up with it8 ,what rudeness would there be1 he replied1 if a 'superior man' was living in their midst8 ,once he remarked1 ,after ,i came back from ,wei to ,lu the music was put right1 and each of the ,festal ,odes and ,hymns was given its appropriate place and use4 ,ah6 which one of these following1 he asked on one occasion1 are to be found exemplified in me--proper service rendered to superiors when abroad2 duty to father and elder brother when at home2 duty that shrinks from no exertion when dear ones die2 and keeping free from the confusing effects of wine8 ,standing once on the bank of a mountain stream1 he said 7musingly71 ,like this are those that pass away--no cessation1 day or night6 ,other sayings3-- ,take an illustration from the making of a hill4 ,a simple basketful is wanting to complete it1 and the work stops4 ,so ,i stop short4 ,take an illustration from the levelling of the ground4 ,suppose again just one basketful is left1 when the work has so progressed4 ,there ,i desist6 ,ah6 it was ,hwi1 was it not8 who1 when ,i had given him his lesson1 was the unflagging one6 ,alas for ,hwi6 ,i saw him ever making progress4 ,i never saw him stopping short4 ,blade1 but no bloom--or else bloom1 but no produce2 aye1 that is the way with some6 ,reverent regard is due to youth4 ,how know we what difference there may be in them in the future from what they are now8 ,yet when they have reached the age of forty or fifty1 and are still unknown in the world1 then indeed they are no more worthy of such regard4 ,can any do otherwise than assent to words said to them by way of correction8 ,only let them reform by such advice1 and it will then be reckoned valuable4 ,can any be other than pleased with words of gentle suasion8 ,only let them comply with them fully1 and such also will be accounted valuable4 ,with those who are pleased without so complying1 and those who assent but do not reform1 ,i can do nothing at all4 ,give prominent place to loyalty and sincerity4 ,have no associates in study who are not advanced somewhat like yourself4 ,when you have erred1 be not afraid to correct yourself4 ,it may be possible to seize and carry off the chief commander of a large army1 but not possible so to rob one poor fellow of his will4 ,one who stands--clad in hempen robe1 the worse for wear--among others clad in furs of fox and badger1 and yet unabashed--'tis ,tsz-lu1 that1 is it not8 ,tsz-lu used always to be humming over the lines-- ,from envy and enmity free1 ,what deed doth he other than good8 ,how should such a rule of life1 asked the ,master1 be sufficient to make any one good8 ,when the year grows chilly1 we know the pine and cypress are the last to fade4 ,the wise escape doubt2 the good-hearted1 trouble2 the bold1 apprehension4 ,some may study side by side1 and yet be asunder when they come to the logic of things4 ,some may go on together in this latter course1 but be wide apart in the standards they reach in it4 ,some1 again1 may together reach the same standard1 and yet be diverse in weight of character4 ,the blossom is out on the cherry tree1 ,with a flutter on every spray4 ,dost think that my thoughts go not out to thee8 ,ah1 why art thou far away6 ,commenting on these lines the ,master said1 ,there can hardly have been much 'thought going out1' ,what does distance signify8 ,footnote #ba3 ,wan was the honorary appellation of the great sage and ruler1 whose praise is in the ,shi-,king as one of the founders of the ,chow dynasty1 and the term represented civic talent and virtues1 as distinct from ,wu1 the martial talent--the latter being the honorary title of his son and successor4 ,wan also often stands for literature and polite accomplishments4 ,here ,confucius simply means1 ,if you kill me1 you kill a sage4 ,,book ,x ,confucius in ,private and ,official ,life ,in his own village1 ,confucius presented a somewhat plain and simple appearance1 and looked unlike a man who possessed ability of speech4 ,but in the ancestral temple1 and at ,court1 he spoke with the fluency and accuracy of a debater1 but ever guardedly4 ,at ,court1 conversing with the lower order of great officials1 he spoke somewhat firmly and directly2 with those of the higher order his tone was somewhat more affable4 ,when the prince was present he was constrainedly reverent in his movements1 and showed a proper degree of grave dignity in demeanor4 ,whenever the prince summoned him to act as usher to the ,court1 his look would change somewhat1 and he would make as though he were turning round to do obeisance4 ,he would salute those among whom he took up his position1 using the right hand or the left1 and holding the skirts of his robe in proper position before and behind4 ,he would make his approaches with quick step1 and with elbows evenly bent outwards4 ,when the visitor withdrew1 he would not fail to report the execution of his commands1 with the words1 ,the visitor no longer looks back4 ,when he entered the palace gate1 it was with the body somewhat bent forward1 almost as though he could not be admitted4 ,when he stood still1 this would never happen in the middle of the gateway2 nor when moving about would he ever tread on the threshold4 ,when passing the throne1 his look would change somewhat1 he would turn aside and make a sort of obeisance1 and the words he spoke seemed as though he were deficient in utterance4 ,on going up the steps to the audience chamber1 he would gather up with both hands the ends of his robe1 and walk with his body bent somewhat forward1 holding back his breath like one in whom respiration has ceased4 ,on coming out1 after descending one step his countenance would relax and assume an appearance of satisfaction4 ,arrived at the bottom1 he would go forward with quick step1 his elbows evenly bent outwards1 back to his position1 constrainedly reverent in every movement4 ,when holding the sceptre in his hand1 his body would be somewhat bent forward1 as if he were not equal to carrying it2 wielding it now higher1 as in a salutation1 now lower1 as in the presentation of a gift2 his look would also be changed and appear awestruck2 and his gait would seem retarded1 as if he were obeying some restraining hand behind4 ,when he presented the gifts of ceremony1 he would assume a placid expression of countenance4 ,at the private interview he would be cordial and affable4 ,the good man would use no purple or violet colors for the facings of his dress4 #bb ,nor would he have red or orange color for his undress4 #bc ,for the hot season he wore a singlet1 of either coarse or fine texture1 but would also feel bound to have an outer garment covering it4 ,for his black robe he had lamb's wool2 for his white one1 fawn's fur2 and for his yellow one1 fox fur4 ,his furred undress robe was longer1 but the right sleeve was shortened4 ,he would needs have his sleeping-dress one and a half times his own length4 ,for ordinary home wear he used thick substantial fox or badger furs4 ,when he left off mourning1 he would wear all his girdle trinkets4 ,his kirtle in front1 when it was not needed for full cover1 he must needs have cut down4 ,he would never wear his 7black7 lamb's-wool1 or a dark-colored cap1 when he went on visits of condolence to mourners4 #bd ,on the first day of the new moon1 he must have on his ,court dress and to ,court4 ,when observing his fasts1 he made a point of having bright1 shiny garments1 made of linen4 ,he must also at such times vary his food1 and move his seat to another part of his dwelling-room4 ,as to his food1 he never tired of rice so long as it was clean and pure1 nor of hashed meats when finely minced4 ,rice spoiled by damp1 and sour1 he would not touch1 nor tainted fish1 nor bad meat1 nor aught of a bad color or smell1 nor aught overdone in cooking1 nor aught out of season4 ,neither would he eat anything that was not properly cut1 or that lacked its proper seasonings4 ,although there might be an abundance of meat before him1 he would not allow a preponderance of it to rob the rice of its beneficial effect in nutrition4 ,only in the matter of wine did he set himself no limit1 yet he never drank so much as to confuse himself4 ,tradesmen's wines1 and dried meats from the market1 he would not touch4 ,ginger he would never have removed from the table during a meal4 ,he was not a great eater4 ,meat from the sacrifices at the prince's temple he would never put aside till the following day4 ,the meat of his own offerings he would never give out after three days' keeping1 for after that time none were to eat it4 ,at his meals he would not enter into discussions2 and when reposing 7afterwards7 he would not utter a word4 ,even should his meal consist only of coarse rice and vegetable broth or melons1 he would make an offering1 and never fail to do so religiously4 ,he would never sit on a mat that was not straight4 ,after a feast among his villagers1 he would wait before going away until the old men had left4 ,when the village people were exorcising the pests1 he would put on his ,court robes and stand on the steps of his hall to receive them4 ,when he was sending a message of inquiry to a person in another ,state1 he would bow twice on seeing the messenger off4 ,ki ,k'ang once sent him a present of some medicine4 ,he bowed1 and received it2 but remarked1 ,until ,i am quite sure of its properties ,i must not venture to taste it4 ,once when the stabling was destroyed by fire1 he withdrew from the ,court1 and asked1 ,is any person injured8 --without inquiring as to the horses4 ,whenever the prince sent him a present of food1 he was particular to set his mat in proper order1 and would be the first one to taste it4 ,if the prince's present was one of raw meat1 he must needs have it cooked1 and make an oblation of it4 ,if the gift were a live animal1 he would be sure to keep it and care for it4 ,when he was in waiting1 and at a meal with the prince1 the prince would make the offering1#be and he 7the ,master7 was the pregustator4 ,when unwell1 and the prince came to see him1 he would arrange his position so that his head inclined towards the east1 would put over him his ,court robes1 and draw his girdle across them4 ,when summoned by order of the prince1 he would start off without waiting for his horses to be put to4 ,on his entry into the ,grand ,temple1 he inquired about everything connected with its usages4 ,if a friend died1 and there were no near relatives to take him to1 he would say1 ,let him be buried from my house4 ,for a friend's gift--unless it consisted of meat that had been offered in sacrifice--he would not bow1 even if it were a carriage and horses4 ,in repose he did not lie like one dead4 ,in his home life he was not formal in his manner4 ,whenever he met with a person in mourning1 even though it were a familiar acquaintance1 he would be certain to change his manner2 and when he met with any one in full-dress cap1 or with any blind person1 he would also unfailingly put on a different look1 even though he were himself in undress at the time4 ,in saluting any person wearing mourning he would bow forwards towards the front bar of his carriage2 in the same manner he would also salute the bearer of a census-register4 ,when a sumptuous banquet was spread before him1 a different expression would be sure to appear in his features1 and he would rise up from his seat4 ,at a sudden thunder-clap1 or when the wind grew furious1 his look would also invariably be changed4 ,on getting into his car1 he would never fail 7first7 to stand up erect1 holding on by the strap4 ,when in the car1 he would never look about1 nor speak hastily1 nor bring one hand to the other4 ,let one but make a movement in his face1 ,and the bird will rise and seek some safer place4 ,apropos of this1 he said1 ,here is a hen-pheasant from ,shan ,liang--and in season6 and in season6 ,after ,tsz-lu had got it prepared1 he smelt it thrice1 and then rose up from his seat4 ,footnote #bb3 ,because1 it is said1 such colors were adopted in fasting and mourning4 ,footnote #bc3 ,because they did not belong to the five correct colors 7viz4 green1 yellow1 carnation1 white1 and black71 and were affected more by females4 ,footnote #bd3 ,since white was1 as it is still1 the mourning color4 ,footnote #be3 ,the act of grace1 before eating4 ,,book ,,xi ,comparative ,worth of ,his ,disciples ,the first to make progress in the ,proprieties and in ,music1 said the ,master1 are plain countrymen2 after them1 the men of higher standing4 ,if ,i had to employ any of them1 ,i should stand by the former4 ,of those1 said he1 who were about me when ,i was in the ,ch'in and ,ts'ai ,states1 not one now is left to approach my door4 ,as for ,hwui1 #bf said the ,master1 he is not one to help me on3 there is nothing ,i say but he is not well satisfied with4 ,what a dutiful son was ,min ,tsz-k'ien6 he exclaimed4 ,no one finds occasion to differ from what his parents and brothers have said of him4 ,nan ,yung used to repeat three times over the lines in the ,odes about the white sceptre4 ,confucius caused his own elder brother's daughter to be given in marriage to him4 ,when ,ki ,k'ang inquired which of the disciples were fond of learning1 ,confucius answered him1 ,there was one ,yen ,hwi who was fond of it2 but unfortunately his allotted time was short1 and he died2 and now his like is not to be found4 ,when ,yen ,yuen died1 his father1 ,yen ,lu1 begged for the ,master's carriage in order to get a shell for his coffin4 ,ability or no ability1 said the ,master1 every father still speaks of 'my son4' ,when my own son ,li died1 and the coffin for him had no shell to it1 ,i know ,i did not go on foot to get him one2 but that was because ,i was1 though retired1 in the wake of the ministers1 and could not therefore well do so4 ,on the death of ,yen ,yuen the ,master exclaimed1 ,ah me6 ,heaven is ruining me1 ,heaven is ruining me6 ,on the same occasion1 his wailing for that disciple becoming excessive1 those who were about him said1 ,sir1 this is too much6--,too much8 said he2 if ,i am not to do so for him1 then--for whom else8 ,the disciples then wished for the deceased a grand funeral4 ,the ,master could not on his part consent to this4 ,they nevertheless gave him one4 ,upon this he remarked1 ,he used to look upon me as if ,i were his father4 ,i could never1 however1 look on him as a son4 ,twas not my mistake1 but yours1 my children4 ,tsz-lu propounded a question about ministering to the spirits of the departed4 ,the ,master replied1 ,where there is scarcely the ability to minister to living men1 how shall there be ability to minister to the spirits8 ,on his venturing to put a question concerning death1 he answered1 ,where there is scarcely any knowledge about life1 how shall there be any about death8 ,the disciple ,min was by his side1 looking affable and bland2 ,tsz-lu also1 looking careless and intrepid2 and ,yen ,yu and ,tsz-kung1 firm and precise4 ,the ,master was cheery4 ,one like ,tsz-lu there1 said he1 does not come to a natural end4 ,some persons in ,lu were taking measures in regard to the ,long ,treasury ,house4 ,min ,tsz-k'ien observed1 ,how if it were repaired on the old lines8 ,the ,master upon this remarked1 ,this fellow is not a talker1 but when he does speak he is bound to hit the mark6 ,there is ,yu's harpsichord1 exclaimed the ,master--what is it doing at my door8 ,on seeing1 however1 some disrespect shown to him by the other disciples1 he added1 ,yu has got as far as the top of the hall2 only he has not yet entered the house4 ,tsz-kung asked which was the worthier of the two--,tsz-chang or ,tsz-hi4 ,the former1 answered the ,master1 goes beyond the mark2 the latter falls short of it4 ,so then ,tsz-chang is the better of the two1 is he8 said he4 ,to go too far1 he replied1 is about the same as to fall short4 ,the ,chief of the ,ki family was a wealthier man than the ,duke of ,chow had been1 and yet ,yen ,yu gathered and hoarded for him1 increasing his wealth more and more4 ,he is no follower of mine1 said the ,master4 ,it would serve him right1 my children1 to sound the drum1 and set upon him4 ,characteristics of four disciples3--,tsz-ku was simple-minded2 ,tsang ,si1 a dullard2 ,tsz-chang1 full of airs2 ,tsz-lu1 rough4 ,as to ,hwi1 said the ,master1 he comes near to perfection1 while frequently in great want4 ,tsz-kung does not submit to the appointments of ,heaven2 and yet his goods are increased2--he is often successful in his calculations4 ,tsz-chang wanted to know some marks of the naturally ,good ,man4 ,he does not walk in others' footprints1 said the ,master2 yet he does not get beyond the hall into the house4 ,once the ,master said1 ,because we allow that a man's words have something genuine in them1 are they necessarily those of a superior man8 or words carrying only an outward semblance and show of gravity8 ,tsz-lu put a question about the practice of precepts one has heard4 ,the ,master's reply was1 ,in a case where there is a father or elder brother still left with you1 how should you practise all you hear8 ,when1 however1 the same question was put to him by ,yen ,yu1 his reply was1 ,yes2 do so4 ,kung-si ,hwa animadverted upon this to the ,master4 ,tsz-lu asked you1 sir1 said he1 about the practice of what one has learnt1 and you said1 ',there may be a father or elder brother still alive'2 but when ,yen ,yu asked the same question1 you answered1 ',yes1 do so4' ,i am at a loss to understand you1 and venture to ask what you meant4 ,the ,master replied1 ,yen ,yu backs out of his duties2 therefore ,i push him on4 ,tsz-lu has forwardness enough for them both2 therefore ,i hold him back4 ,on the occasion of that time of fear in ,k'wang1 ,yen ,yuen having fallen behind1 the ,master said to him 7afterwards71 ,i took it for granted you were a dead man4 ,how should ,i dare to die1 said he1 while you1 sir1 still lived8 ,on ,ki ,tsz-jen putting to him a question anent ,tsz-lu and ,yen ,yu1 as to whether they might be called great ministers1 the ,master answered1 ,i had expected your question1 sir1 to be about something extraordinary1 and lo6 it is only about these two4 ,those whom we call 'great ministers' are such as serve their prince conscientiously1 and who1 when they cannot do so1 retire4 ,at present1 as regards the two you ask about1 they may be called 'qualified ministers4' ,well1 are they then1 he asked1 such as will follow their leader8 ,they would not follow him who should slay his father and his prince6 was the reply4 ,through the intervention of ,tsz-lu1 ,tsz-kau was being appointed governor of ,pi4 ,you are spoiling a good man's son1 said the ,master4 ,tsz-lu rejoined1 ,but he will have the people and their superiors to gain experience from1 and there will be the altars2 what need to read books8 ,he can become a student afterwards4 ,here is the reason for my hatred of glib-tongued people1 said the ,master4 ,on one occasion ,tsz-lu1 ,tsang ,sin1 ,yen ,yu1 and ,kung-si ,hwa were sitting near him4 ,he said to them1 ,though ,i may be a day older than you1 do not 7for the moment7 regard me as such4 ,while you are living this unoccupied life you are saying1 ',we do not become known4' ,now suppose some one got to know you1 what then8 ,tsz-lu--first to speak--at once answered1 ,give me a ,state of large size and armament1 hemmed in and hampered by other larger ,states1 the population augmented by armies and regiments1 causing a dearth in it of food of all kinds2 give me charge of that ,state1 and in three years' time ,i should make a brave country of it1 and let it know its place4 ,the ,master smiled at him4 ,yen1 said he1 how would it be with you8 ,give me1 said ,yen1 a territory of sixty or seventy li square1 or of fifty or sixty square2 put me in charge of that1 and in three years ,i should make the people sufficiently prosperous4 ,as regards their knowledge of ceremonial or music1 ,i should wait for superior men to teach them that4 ,and with you1 ,kung-si1 how would it be8 ,this disciple's reply was1 ,i have nothing to say about my capabilities for such matters2 my wish is to learn4 ,i should like to be a junior assistant1 in dark robe and cap1 at the services of the ancestral temple1 and at the ,grand ,receptions of the ,princes by the ,sovereign4 ,and with you1 ,tsang ,sin8 ,this disciple was strumming on his harpsichord1 but now the twanging ceased1 he turned from the instrument1 rose to his feet1 and answered thus3 ,something different from the choice of these three4 ,what harm8 said the ,master2 ,i want each one of you to tell me what his heart is set upon4 ,well1 then1 said he1 give me--in the latter part of spring--dressed in full spring-tide attire--in company with five or six young fellows of twenty1 #bg or six or seven lads under that age1 to do the ablutions in the ,i stream1 enjoy a breeze in the rain-dance1 #bh and finish up with songs on the road home4 ,the ,master drew in his breath1 sighed1 and exclaimed1 ,ah1 ,i take with you6 ,the three other disciples having gone out1 leaving ,tsang ,sin behind1 the latter said1 ,what think you of the answers of those three8--,well1 each told me what was uppermost in his mind1 said the ,master2--simply that4 ,why did you smile at ,tsz-lu1 sir8 ,i smiled at him because to have the charge of a ,state requires due regard to the ,rules of ,propriety1 and his words betrayed a lack of modesty4 ,but ,yen1 then--he had a ,state in view1 had he not8 ,i should like to be shown a territory such as he described which does not amount to a ,state4 ,but had not ,kung-si also a ,state in view8 ,what are ancestral temples and ,grand ,receptions1 but for the feudal lords to take part in8 ,if ,kung-si were to become an unimportant assistant at these functions1 who could become an important one8 ,footnote #bf3 ,the men of virtuous life were ,yen ,yuen 7,hwi71 ,min ,tsz-k'ien1 ,yen ,pihniu1 and ,chung-kung 7,yen ,yung72 the speakers and debaters were ,tsai ,wo and ,tsz-kung2 the 7capable7 government servants were ,yen ,yu and ,tsz-lu2 the literary students1 ,tsz-yu and ,tsz-hi4 ,footnote #bg3 ,lit41 capped ones4 ,at twenty they underwent the ceremony of capping1 and were considered men4 ,footnote #bh3 ,i4e41 before the altars1 where offerings were placed with prayer for rain4 ,a religious dance4 ,,book ,,xii ,the ,master's ,answers--,philanthropy--,friendships ,yen ,yuen was asking about man's proper regard for his fellow-man4 ,the ,master said to him1 ,self-control1 and a habit of falling back upon propriety1 virtually effect it4 ,let these conditions be fulfilled for one day1 and every one round will betake himself to the duty4 ,is it to begin in one's self1 or think you1 indeed6 it is to begin in others8 ,i wanted you to be good enough1 said ,yen ,yuen1 to give me a brief synopsis of it4 ,then said the ,master1 ,without ,propriety use not your eyes2 without it use not your ears1 nor your tongue1 nor a limb of your body4 ,i may be lacking in diligence1 said ,yen ,yuen1 but with your favor ,i will endeavor to carry out this advice4 ,chung-kung asked about man's proper regard for his fellows4 ,to him the ,master replied thus3 ,when you go forth from your door1 be as if you were meeting some guest of importance4 ,when you are making use of the common people 7for ,state purposes71 be as if you were taking part in a great religious function4 ,do not set before others what you do not desire yourself4 ,let there be no resentful feelings against you when you are away in the country1 and none when at home4 ,i may lack diligence1 said ,chung-kung1 but with your favor ,i will endeavor to carry out this advice4 ,sz-ma ,niu asked the like question4 ,the answer he received was this3 ,the words of the man who has a proper regard for his fellows are uttered with difficulty4 ',his words--uttered with difficulty8' he echoed1 in surprise4 ,is that what is meant by proper regard for one's fellow-creatures8 ,where there is difficulty in doing1 the ,master replied1 will there not be some difficulty in utterance8 ,the same disciple put a question about the superior man4 ,superior men1 he replied1 are free from trouble and apprehension4 ',free from trouble and apprehension6' said he4 ,does that make them 'superior men'8 ,the ,master added1 ,where there is found1 upon introspection1 to be no chronic disease1 how shall there be any trouble8 how shall there be any apprehension8 ,the same disciple1 being in trouble1 remarked1 ,i am alone in having no brother1 while all else have theirs--younger or elder4 ,tsz-hi said to him1 ,i have heard this3 ',death and life have destined times2 wealth and honors rest with ,heaven4 ,let the superior man keep watch over himself without ceasing1 showing deference to others1 with propriety of manners--and all within the four seas will be his brethren4 ,how should he be distressed for lack of brothers6' #bi ,tsz-chang asked what sort of man might be termed enlightened4 ,the ,master replied1 ,that man with whom drenching slander and cutting calumny gain no currency may well be called enlightened4 ,ay1 he with whom such things make no way may well be called enlightened in the extreme4 ,tsz-kung put a question relative to government4 ,in reply the ,master mentioned three essentials3--sufficient food1 sufficient armament1 and the people's confidence4 ,but1 said the disciple1 if you cannot really have all three1 and one has to be given up1 which would you give up first8 ,the armament1 he replied4 ,and if you are obliged to give up one of the remaining two1 which would it be8 ,the food1 said he4 ,death has been the portion of all men from of old4 ,without the people's trust nothing can stand4 ,kih ,tsz-shing once said1 ,give me the inborn qualities of a gentleman1 and ,i want no more4 ,how are such to come from book-learning8 ,tsz-kung exclaimed1 ,ah6 sir1 ,i regret to hear such words from you4 ,a gentleman6--,but 'a team of four can ne'er o'er-take the tongue6' ,literary accomplishments are much the same as inborn qualities1 and inborn qualities as literary accomplishments4 ,a tiger's or leopard's skin without the hair might be a dog's or sheep's when so made bare4 ,duke ,ngai was consulting ,yu ,joh4 ,said he1 ,it is a year of dearth1 and there is an insufficiency for ,ways and ,means--what am ,i to do8 ,why not apply the ,tithing ,statute8 said the minister4 ,but two tithings would not be enough for my purposes1 said the duke2 what would be the good of applying the ,statute8 ,the minister replied1 ,so long as the people have enough left for themselves1 who of them will allow their prince to be without enough8 ,but--when the people have not enough1 who will allow their prince all that he wants8 ,tsz-chang was asking how the standard of virtue was to be raised1 and how to discern what was illusory or misleading4 ,the ,master's answer was1 ,give a foremost place to honesty and faithfulness1 and tread the path of righteousness1 and you will raise the standard of virtue4 ,as to discerning what is illusory1 here is an example of an illusion3--,whom you love you wish to live2 whom you hate you wish to die4 ,to have wished the same person to live and also to be dead--there is an illusion for you4 ,duke ,king of ,ts'i consulted ,confucius about government4 ,his answer was1 ,let a prince be a prince1 and ministers be ministers2 let fathers be fathers1 and sons be sons4 ,good6 exclaimed the duke2 truly if a prince fail to be a prince1 and ministers to be ministers1 and if fathers be not fathers1 and sons not sons1 then1 even though ,i may have my allowance of grain1 should ,i ever be able to relish it8 ,the man to decide a cause with half a word1 exclaimed the ,master1 is ,tsz-lu6 ,tsz-lu never let a night pass between promise and performance4 ,in hearing causes1 ,i am like other men1 said the ,master4 ,the great point is--to prevent litigation4 ,tsz-chang having raised some question about government1 the ,master said to him1 ,in the settlement of its principles be unwearied2 in its administration--see to that loyally4 ,the man of wide research1 said he1 who also restrains himself by the ,rules of ,propriety1 is not likely to transgress4 ,again1 ,the noble-minded man makes the most of others' good qualities1 not the worst of their bad ones4 ,men of small mind do the reverse of this4 ,ki ,k'ang was consulting him about the direction of public affairs4 ,confucius answered him1 ,a director should be himself correct4 ,if you1 sir1 as a leader show correctness1 who will dare not to be correct8 ,ki ,k'ang1 being much troubled on account of robbers abroad1 consulted ,confucius on the matter4 ,he received this reply3 ,if you1 sir1 were not covetous1 neither would they steal1 even were you to bribe them to do so4 ,ki ,k'ang1 when consulting ,confucius about the government1 said1 ,suppose ,i were to put to death the disorderly for the better encouragement of the orderly--what say you to that8 ,sir1 replied ,confucius1 in the administration of government why resort to capital punishment8 ,covet what is good1 and the people will be good4 ,the virtue of the noble-minded man is as the wind1 and that of inferior men as grass2 the grass must bend1 when the wind blows upon it4 ,tsz-chang asked how otherwise he would describe the learned official who might be termed influential4 ,what1 ,i wonder1 do you mean by one who is influential8 said the ,master4 ,i mean1 replied the disciple1 one who is sure to have a reputation throughout the country1 as well as at home4 ,that1 said the ,master1 is reputation1 not influence4 ,the influential man1 then1 if he be one who is genuinely straightforward and loves what is just and right1 a discriminator of men's words1 and an observer of their looks1 and in honor careful to prefer others to himself--will certainly have influence1 both throughout the country and at home4 ,the man of mere reputation1 on the other hand1 who speciously affects philanthropy1 though in his way of procedure he acts contrary to it1 while yet quite evidently engrossed with that virtue--will certainly have reputation1 both in the country and at home4 ,fan ,ch'i1 strolling with him over the ground below the place of the rain-dance1 said to him1 ,i venture to ask how to raise the standard of virtue1 how to reform dissolute habits1 and how to discern what is illusory8 ,ah6 a good question indeed6 he exclaimed4 ,well1 is not putting duty first1 and success second1 a way of raising the standard of virtue8 ,and is not attacking the evil in one's self1 and not the evil which is in others1 a way of reforming dissolute habits8 ,and as to illusions1 is not one morning's fit of anger1 causing a man to forget himself1 and even involving in the consequences those who are near and dear to him--is not that an illusion8 ,the same disciple asked him what was meant by a right regard for one's fellow-creatures4 ,he replied1 ,it is love to man4 ,asked by him again what was meant by wisdom1 he replied1 ,it is knowledge of man4 ,fan ,ch'i did not quite grasp his meaning4 ,the ,master went on to say1 ,lift up the straight1 set aside the crooked1 so can you make the crooked straight4 ,fan ,ch'i left him1 and meeting with ,tsz-hi he said1 ,i had an interview just now with the ,master1 and ,i asked him what wisdom was4 ,in his answer he said1 ',lift up the straight1 set aside the crooked1 and so can you make the crooked straight4' ,what was his meaning8 ,ah6 words rich in meaning1 those1 said the other4 ,when ,shun was emperor1 and was selecting his men from among the multitude1 he 'lifted up' ,ku-yu2 and men devoid of right feelings towards their kind went far away4 ,and when ,t'ang was emperor1 and chose out his men from the crowd1 he 'lifted up' ,i-yin--with the same result4 ,tsz-kung was consulting him about a friend4 ,speak to him frankly1 and respectfully1 said the ,master1 and gently lead him on4 ,if you do not succeed1 then stop2 do not submit yourself to indignity4 ,the learned ,tsang observed1 ,in the society of books the 'superior man' collects his friends2 in the society of his friends he is furthering good-will among men4 ,footnote #bi3 ,from ,confucius1 it is generally thought4 ,,book ,,xiii ,answers on the ,art of ,governing--,consistency ,tsz-lu was asking about government4 ,lead the way in it1 said the ,master1 and work hard at it4 ,requested to say more1 he added1 ,and do not tire of it4 ,chung-kung1 on being made first minister to the ,chief of the ,ki family1 consulted the ,master about government1 and to him he said1 ,let the heads of offices be heads4 ,excuse small faults4 ,promote men of sagacity and talent4 ,but1 he asked1 how am ,i to know the sagacious and talented1 before promoting them8 ,promote those whom you do know1 said the ,master4 ,as to those of whom you are uncertain1 will others omit to notice them8 ,tsz-lu said to the ,master1 ,as the prince of ,wei1 sir1 has been waiting for you to act for him in his government1 what is it your intention to take in hand first8 ,one thing of necessity1 he answered--the rectification of terms4 ,that6 exclaimed ,tsz-lu4 ,how far away you are1 sir6 ,why such rectification8 ,what a rustic you are1 ,tsz-lu6 rejoined the ,master4 ,a gentleman would be a little reserved and reticent in matters which he does not understand4 ,if terms be incorrect1 language will be incongruous2 and if language be incongruous1 deeds will be imperfect4 ,so1 again1 when deeds are imperfect1 propriety and harmony cannot prevail1 and when this is the case laws relating to crime will fail in their aim2 and if these last so fail1 the people will not know where to set hand or foot4 ,hence1 a man of superior mind1 certain first of his terms1 is fitted to speak2 and being certain of what he says can proceed upon it4 ,in the language of such a person there is nothing heedlessly irregular--and that is the sum of the matter4 ,fan ,ch'i requested that he might learn something of husbandry4 ,for that4 said the ,master1 ,i am not equal to an old husbandman4 ,might he then learn something of gardening8 he asked4 ,i am not equal to an old gardener4 was the reply4 ,a man of little mind1 that6 said the ,master1 when ,fan ,ch'i had gone out4 ,let a man who is set over the people love propriety1 and they will not presume to be disrespectful4 ,let him be a lover of righteousness1 and they will not presume to be aught but submissive4 ,let him love faithfulness and truth1 and they will not presume not to lend him their hearty assistance4 ,ah1 if all this only were so1 the people from all sides would come to such a one1 carrying their children on their backs4 ,what need to turn his hand to husbandry8 ,though a man1 said he1 could hum through the ,odes--the three hundred--yet should show himself unskilled when given some administrative work to do for his country2 though he might know much of that other lore1 yet if1 when sent on a mission to any quarter1 he could answer no question personally and unaided1 what after all is he good for8 ,let a leader1 said he1 show rectitude in his own personal character1 and even without directions from him things will go well4 ,if he be not personally upright1 his directions will not be complied with4 ,once he made the remark1 ,the governments of ,lu and of ,wei are in brotherhood4 ,of ,king1 a son of the ,duke of ,wei1 he observed that he managed his household matters well4 ,on his coming into possession1 he thought1 ',what a strange conglomeration6'--,coming to possess a little more1 it was1 ',strange1 such a result6' ,and when he became wealthy1 ',strange1 such elegance6' ,the ,master was on a journey to ,wei1 and ,yen ,yu was driving him4 ,what multitudes of people6 he exclaimed4 ,yen ,yu asked him1 ,seeing they are so numerous1 what more would you do for them8 ,enrich them1 replied the ,master4 ,and after enriching them1 what more would you do for them8 ,instruct them4 ,were any one of our princes to employ me1 he said1 after a twelvemonth ,i might have made some tolerable progress2 ,again1 ,how true is that saying1 ',let good men have the management of a country for a century1 and they would be adequate to cope with evil-doers1 and thus do away with capital punishments1' ,again1 ,suppose the ruler to possess true kingly qualities1 then surely after one generation there would be good-will among men4 ,again1 ,let a ruler but see to his own rectitude1 and what trouble will he then have in the work before him8 ,if he be unable to rectify himself1 how is he to rectify others8 ,once when ,yen ,yu was leaving the ,court1 the ,master accosted him4 ,why so late8 he asked4 ,busy with legislation1 ,yen replied4 ,the details of it1 suggested the ,master2 had it been legislation1 ,i should have been there to hear it1 even though ,i am not in office4 ,duke ,ting asked if there were one sentence which1 if acted upon1 might have the effect of making a country prosperous4 ,confucius answered1 ,a sentence could hardly be supposed to do so much as that4 ,but there is a proverb people use which says1 ',to play the prince is hard1 to play the minister not easy4' ,assuming that it is understood that 'to play the prince is hard1' would it not be probable that with that one sentence the country should be made to prosper8 ,is there1 then1 he asked1 one sentence which1 if acted upon1 would have the effect of ruining a country8 ,confucius again replied1 ,a sentence could hardly be supposed to do so much as that4 ,but there is a proverb men have which says1 ',not gladly would ,i play the prince1 unless my words were ne'er withstood4' ,assuming that the words were good1 and that none withstood them1 would not that also be good8 ,but assuming that they were not good1 and yet none withstood them1 would it not be probable that with that one saying he would work his country's ruin8 ,when the ,duke of ,sheh consulted him about government1 he replied1 ,where the near are gratified1 the far will follow4 ,when ,tsz-hi became governor of ,k-fu1 and consulted him about government1 he answered1 ,do not wish for speedy results4 ,do not look at trivial advantages4 ,if you wish for speedy results1 they will not be far-reaching2 and if you regard trivial advantages you will not successfully deal with important affairs4 ,the ,duke of ,sheh in a conversation with ,confucius said1 ,there are some straightforward persons in my neighborhood4 ,if a father has stolen a sheep1 the son will give evidence against him4 ,straightforward people in my neighborhood are different from those1 said ,confucius4 ,the father will hold a thing secret on his son's behalf1 and the son does the same for his father4 ,they are on their way to becoming straightforward4 ,fan ,ch'i was asking him about duty to one's fellow-men4 ,be courteous1 he replied1 in your private sphere2 be serious in any duty you take in hand to do2 be leal-hearted in your intercourse with others4 ,even though you were to go amongst the wild tribes1 it would not be right for you to neglect these duties4 ,in answer to ,tsz-kung1 who asked1 how he would characterize one who could fitly be called 'learned official1' the ,master said1 ,he may be so-called who in his private life is affected with a sense of his own unworthiness1 and who1 when sent on a mission to any quarter of the empire1 would not disgrace his prince's commands4 ,may ,i presume1 said his questioner1 to ask what sort you would put next to such8 ,him who is spoken of by his kinsmen as a dutiful son1 and whom the folks of his neighborhood call' good brother4' ,may ,i still venture to ask whom you would place next in order8 ,such as are sure to be true to their word1 and effective in their work--who are given to hammering1 as it were1 upon one note--of inferior calibre indeed1 but fit enough1 ,i think1 to be ranked next4 ,how would you describe those who are at present in the government service8 ,ugh6 mere peck and panier men6--not worth taking into the reckoning4 ,once he remarked1 ,if ,i cannot get via media men to impart instruction to1 then ,i must of course take the impetuous and undisciplined6 ,the impetuous ones will at least go forward and lay hold on things2 and the undisciplined have at least something in them which needs to be brought out4 ,the ,southerners1 said he1 have the proverb1 ',the man who sticks not to rule will never make a charm-worker or a medical man1' ,good6--',whoever is intermittent in his practise of virtue will live to be ashamed of it4' ,without prognostication1 he added1 that will indeed be so4 ,the nobler-minded man1 he remarked1 will be agreeable even when he disagrees2 the small-minded man will agree and be disagreeable4 ,tsz-kung was consulting him1 and asked1 ,what say you of a person who was liked by all in his village8 ,that will scarcely do1 he answered4 ,what1 then1 if they all disliked him8 ,that1 too1 said he1 is scarcely enough4 ,better if he were liked by the good folk in the village1 and disliked by the bad4 ,the superior man1 he once observed1 is easy to serve1 but difficult to please4 ,try to please him by the adoption of wrong principles1 and you will fail4 ,also1 when such a one employs others1 he uses them according to their capacity4 ,the inferior man is1 on the other hand1 difficult to serve1 but easy to please4 ,try to please him by the adoption of wrong principles1 and you will succeed4 ,and when he employs others he requires them to be fully prepared for everything4 ,again1 ,the superior man can be high without being haughty4 ,the inferior man can be haughty if not high4 ,the firm1 the unflinching1 the plain and simple1 the slow to speak1 said he once1 are approximating towards their duty to their fellow-men4 ,tsz-lu asked how he would characterize one who might fitly be called an educated gentleman4 ,the master replied1 ,he who can properly be so-called will have in him a seriousness of purpose1 a habit of controlling himself1 and an agreeableness of manner3 among his friends and associates the seriousness and the self-control1 and among his brethren the agreeableness of manner4 ,let good and able men discipline the people for seven years1 said the ,master1 and after that they may do to go to war4 ,but1 said he1 ,to lead an undisciplined people to war--that ,i call throwing them away4 ,,book ,,xiv ,good and ,bad ,government--,miscellaneous ,sayings ,yuen ,sz asked what might be considered to bring shame on one4 ,pay1 said the ,master2 pay--ever looking to that1 whether the country be well or badly governed4 ,when imperiousness1 boastfulness1 resentments1 and covetousness cease to prevail among the people1 may it be considered that mutual good-will has been effected8 ,to this question the ,master replied1 ,a hard thing overcome1 it may be considered4 ,but as to the mutual good-will--,i cannot tell4 ,learned officials1 said he1 who hanker after a home life1 are not worthy of being esteemed as such4 ,again1 ,in a country under good government1 speak boldly1 act boldly4 ,when the land is ill-governed1 though you act boldly1 let your words be moderate4 ,again1 ,men of virtue will needs be men of words--will speak out--but men of words are not necessarily men of virtue4 ,they who care for their fellow-men will needs be bold1 but the bold may not necessarily be such as care for their fellow-men4 ,nan-kung ,kwoh1 who was consulting ,confucius1 observed respecting ,i1 the skilful archer1 and ,ngau1 who could propel a boat on dry land1 that neither of them died a natural death2 while ,yu and ,tsih1 who with their own hands had labored at husbandry1 came to wield imperial sway4 ,the ,master gave him no reply4 ,but when the speaker had gone out he exclaimed1 ,a superior man1 that6 ,a man who values virtue1 that6 ,there have been noble-minded men1 said he1 who yet were wanting in philanthropy2 but never has there been a small-minded man who had philanthropy in him4 ,he asked1 ,can any one refuse to toil for those he loves8 ,can any one refuse to exhort1 who is true-hearted8 ,speaking of the preparation of ,government ,notifications in his day he said1 ,p'i would draw up a rough sketch of what was to be said2 the ,shishuh then looked it carefully through and put it into proper shape2 ,tsz-yu next1 who was master of the ceremonial of ,state intercourse1 improved and adorned its phrases2 and ,tsz-ch'an of ,tung-li added his scholarly embellishments thereto4 ,to some one who asked his opinion of the last-named1 he said1 ,he was a kind-hearted man4 ,asked what he thought of ,tsz-si1 he exclaimed1 ,alas for him6 alas for him6--,asked again about ,kwan ,chung1 his answer was1 ,as to him1 he once seized the town of ,p'in with its three hundred families from the ,chief of the ,pih clan1 who1 afterwards reduced to living upon coarse rice1 with all his teeth gone1 never uttered a word of complaint4 ,it is no light thing1 said he1 to endure poverty uncomplainingly2 and a difficult thing to bear wealth without becoming arrogant4 ,respecting ,mang ,kung-ch'oh1 he said that1 while he was fitted for something better than the post of chief officer in the ,chu or ,wei families1 he was not competent to act as minister in small ,states like those of ,t'ang or ,sieh4 ,tsz-lu asked how he would describe a perfect man4 ,he replied1 ,let a man have the sagacity of ,tsang ,wu-chung1 the freedom from covetousness of ,kung-ch'oh1 the boldness of ,chwang of ,p'in1 and the attainments in polite arts of ,yen ,yu2 and gift him further with the graces taught by the ',books of ,rites' and ',music'--then he may be considered a perfect man4 ,but1 said he1 what need of such in these days8 ,the man that may be regarded as perfect now is the one who1 seeing some advantage to himself1 is mindful of righteousness2 who1 seeing danger1 risks his life2 and who1 if bound by some covenant of long standing1 never forgets its conditions as life goes on4 ,respecting ,kung-shuh ,wan1 the ,master inquired of ,kung-ming ,ki1 saying1 ,is it true that your master never speaks1 never laughs1 never takes aught from others8 ,those who told you that of him1 said he1 have gone too far4 ,my master speaks when there is occasion to do so1 and men are not surfeited with his speaking4 ,when there is occasion to be merry too1 he will laugh1 but men have never overmuch of his laughing4 ,and whenever it is just and right to take things from others1 he will take them1 but never so as to allow men to think him burdensome4 ,is that the case with him8 said the ,master4 ,can it be so8 ,respecting ,tsang ,wu-chung the ,master said1 ,when he sought from ,lu the appointment of a successor to him1 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 prince1 ,i must refuse to believe it4 ,duke ,wan of ,tsin he characterized as artful but not upright2 and ,duke ,hwan of ,ts'i as upright but not artful4 ,tsz-lu remarked1 ,when ,duke ,hwan caused his brother ,kiu to be put to death1 ,shau ,hwuh committed suicide1 but ,kwan ,chung did not4 ,i should say he was not a man who had much good-will in him--eh8 ,the ,master replied1 ,when ,duke ,hwan held a great gathering of the feudal lords1 dispensing with military equipage1 it was owing to ,kwan ,chung's energy that such an event was brought about4 ,match such good-will as that--match it if you can4 ,tsz-kung then spoke up4 ,but was not ,kwan ,chung wanting in good-will8 ,he could not give up his life when ,duke ,hwan caused his brother to be put to death4 ,besides1 he became the duke's counsellor4 ,and in acting as his counsellor put him at the head of all the feudal lords1 said the ,master1 and unified and reformed the whole empire2 and the people1 even to this day1 reap benefit from what he did4 ,had it not been for him we should have been going about with locks unkempt and buttoning our jackets 7like barbarians7 on the left4 ,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 sewer1 leaving no one the wiser8 ,kung-shuh ,wan's steward1 who became the high officer ,sien1 went up accompanied by ,wan to the prince's hall of audience4 ,when ,confucius heard of this he remarked1 ,he may well be esteemed a ',wan1' ,the ,master having made some reference to the lawless ways of ,duke ,ling of ,wei1 ,ki ,k'ang said to him1 ,if he be like that1 how is it he does not ruin his position8 ,confucius answered1 ,the ,chung-shuh1 ,yu1 is charged with the entertainment of visitors and strangers2 the priest ,t'o has charge of the ancestral temple2 and ,wang-sun ,ki has the control of the army and its divisions3--with men such as those1 how should he come to ruin8 ,he once remarked1 ,he who is unblushing in his words will with difficulty substantiate them4 ,ch'in ,shing had slain ,duke ,kien4 ,hearing of this1 ,confucius1 after performing his ablutions1 went to ,court and announced the news to ,duke ,ngai1 saying1 ,ch'in ,hang has slain his prince4 ,may ,i request that you proceed against him8 ,inform the ,chiefs of the ,three ,families1 said the duke4 ,soliloquizing upon this1 ,confucius said1 ,since he uses me to back his ministers1 #cj ,i did not dare not to announce the matter to him2 and now he says1 ',inform the ,three ,chiefs4' ,he went to the ,three ,chiefs and informed them1 but nothing could be done4 ,whereupon again he said1 ,since he uses me to back his ministers1 ,i did not dare not to announce the matter4 ,tsz-lu was questioning him as to how he should serve his prince4 ,deceive him not1 but reprove him1 he answered4 ,the minds of superior men1 he observed1 trend upwards2 those of inferior men trend downwards4 ,again1 ,students of old fixed their eyes upon themselves3 now they learn with their eyes upon others4 ,k ,pih-yuh despatched a man with a message to ,confucius4 ,confucius gave him a seat1 and among other inquiries he asked1 ,how is your master managing8 ,my master1 he replied1 has a great wish to be seldom at fault1 and as yet he cannot manage it4 ,what a messenger6 exclaimed he admiringly1 when the man went out4 ,what a messenger6 ,when not occupying the office1 was a remark of his1 devise not the policy4 ,the ,learned ,tsang used to say1 ,the thoughts of the 'superior man' do not wander from his own office4 ,superior men1 said the ,master1 are modest in their words1 profuse in their deeds4 ,again1 ,there are three attainments of the superior man which are beyond me--the being sympathetic without anxiety1 wise without scepticism1 brave without fear4 ,sir1 said ,tsz-kung1 that is what you say of yourself4 ,whenever ,tsz-kung drew comparisons from others1 the ,master would say1 ,ah1 how wise and great you must have become6 ,now ,i have no time to do that4 ,again1 ,my great concern is1 not that men do not know me1 but that they cannot4 ,again1 ,if a man refrain from making preparations against his being imposed upon1 and from counting upon others' want of good faith towards him1 while he is foremost to perceive what is passing--surely that is a wise and good man4 ,wi-shang ,mau accosted ,confucius1 saying1 ,kiu1 how comes it that you manage to go perching and roosting in this way8 ,is it not because you show yourself so smart a speaker1 now8 ,i should not dare do that1 said ,confucius4 ,tis that ,i am sick of men's immovableness and deafness to reason4 ,in a well-bred horse1 said he1 what one admires is not its speed1 but its good points4 ,some one asked1 ,what say you of the remark1 ',requite enmity with kindness'8 ,how then1 he answered1 would you requite kindness8 ,requite enmity with straightforwardness1 and kindness with kindness4 ,ah6 no one knows me6 he once exclaimed4 ,sir1 said ,tsz-kung1 how comes it to pass that no one knows you8 ,while ,i murmur not against ,heaven1 continued the ,master1 nor cavil at men2 while ,i stoop to learn and aspire to penetrate into things that are high2 yet 'tis ,heaven alone knows what ,i am4 ,liu1 a kinsman of the duke1 having laid a complaint against ,tsz-lu before ,ki ,k'ang1 an officer came to ,confucius to inform him of the fact1 and he added1 ,my lord is certainly having his mind poisoned by his kinsman ,liu1 but through my influence perhaps we may yet manage to see him exposed in the marketplace or the ,court4 ,if right principles are to have their course1 it is so destined1 said the ,master2 if they are not to have their course1 it is so destined4 ,what can ,liu do against ,destiny8 ,there are worthy men1 said the ,master1 fleeing from the world2 some from their district2 some from the sight of men's looks2 some from the language they hear4 ,the men who have risen from their posts and withdrawn in this manner are seven in number4 ,tsz-lu1 having lodged overnight in ,shih-mun1 was accosted by the gate-keeper in the morning4 ,where from8 he asked4 ,from ,confucius1 ,tsz-lu responded4 ,that is the man1 said he1 who knows things are not up to the mark1 and is making some ado about them1 is it not8 ,when the ,master was in ,wei1 he was once pounding on the musical stone1 when a man with a basket of straw crossed his threshold1 and exclaimed1 ,ah1 there is a heart that feels6 ,aye1 drub the stone6 ,after which he added1 ,how vulgar6 how he hammers away on one note6--and no one knows him1 and he gives up1 and all is over6 ,be it deep1 our skirts we'll raise to the waist1 --,or shallow1 then up to the knee1' ,what determination6 said the ,master4 ,yet it was not hard to do4 ,tsz-chang once said to him1 ,in the ',book of the ,annals' it is stated that while ,ku-tsung was in the ,mourning ,shed he spent the three years without speaking4 ,what is meant by that8 ,why must you name ,ku-tsung8 said the ,master4 ,it was so with all other ancient sovereigns3 when one of them died1 the heads of every department agreed between themselves that they should give ear for three years to the ,prime ,minister4 ,when their betters love the ,rules1 then the folk are easy tools1 was a saying of the ,master4 ,tsz-lu having asked what made a superior man1 he answered1 ,self-culture1 with a view to becoming seriously-minded4 ,nothing more than that8 said he4 ,self-culture with a view to the greater satisfaction of others1 added the ,master4 ,that1 and yet no more8 ,self-culture with a view to the greater satisfaction of all the clans and classes1 he again added4 ,self-culture for the sake of all--a result that1 that would almost put ,yau and ,shun into the shade6 ,to ,yuen ,jang1 #ca who was sitting waiting for him in a squatting 7disrespectful7 posture1 the ,master delivered himself as follows3 ,the man who in his youth could show no humility or subordination1 who in his prime misses his opportunity1 and who when old age comes upon him will not die--that man is a miscreant4 ,and he tapped him on the shin with his staff4 ,some one asked about his attendant--a youth from the village of ,kiueh--whether he was one who improved4 ,he replied1 ,i note that he seats himself in the places reserved for his betters1 and that when he is walking he keeps abreast with his seniors4 ,he is not one of those who care for improvement3 he wants to be a man all at once4 ,footnote #cj3 ,confucius had now retired from office1 and this incident occurred only two years before his death4 ,footnote #ca3 ,it is a habit with the ,chinese1 when a number are out walking together1 for the eldest to go first1 the others pairing off according to their age4 ,it is a custom much older than the time of ,confucius4 ,,book ,,xv ,practical ,wisdom--,reciprocity the ,rule of ,life ,duke ,ling of ,wei was consulting ,confucius about army arrangements4 ,his answer was1 ,had you asked me about such things as temple requisites1 ,i have learnt that business1 but ,i have not yet studied military matters4 ,and he followed up this reply by leaving on the following day4 ,after this1 during his residence in the ,state of ,ch'in1 his followers1 owing to a stoppage of food supply1 became so weak and ill that not one of them could stand4 ,tsz-lu1 with indignation pictured on his countenance1 exclaimed1 ,and is a gentleman to suffer starvation8 ,a gentleman1 replied the ,master1 will endure it unmoved1 but a common person breaks out into excesses under it4 ,addressing ,tsz-kung1 the ,master said1 ,you regard me as one who studies and stores up in his mind a multiplicity of things--do you not8--,i do1 he replied2 is it not so8--,not at all4 ,i have one idea--one cord on which to string all4 ,to ,tsz-lu he remarked1 ,they who know ,virtue are rare4 ,if you would know one who without effort ruled well1 was not ,shun such a one8 ,what did he indeed do8 ,he bore himself with reverent dignity and undeviatingly 'faced the south1' and that was all4 ,tsz-chang was consulting him about making way in life4 ,he answered1 ,be true and honest in all you say1 and seriously earnest in all you do1 and then1 even if your country be one inhabited by barbarians1 ,south or ,north1 you will make your way4 ,if you do not show yourself thus in word and deed how should you succeed1 even in your own district or neighborhood8--,when you are afoot1 let these two counsels be two companions preceding you1 yourself viewing them from behind2 when you drive1 have them in view as on the yoke of your carriage4 ,then may you make your way4 ,tsz-chang wrote them on the two ends of his cincture4 ,straight was the course of the ,annalist ,yu1 said the ,master--aye1 straight as an arrow flies2 were the country well governed or ill governed1 his was an arrow-like course4 ,a man of masterly mind1 too1 is ,k ,pih-yuh6 ,when the land is being rightly governed he will serve2 when it is under bad government he is apt to recoil1 and brood4 ,not to speak to a man4 said he1 to whom you ought to speak1 is to lose your man2 to speak to one to whom you ought not to speak is to lose your words4 ,those who are wise will not lose their man nor yet their words4 ,again1 ,the scholar whose heart is in his work1 and who is philanthropic1 seeks not to gain a livelihood by any means that will do harm to his philanthropy4 ,there have been men who have destroyed their own lives in the endeavor to bring that virtue in them to perfection4 ,tsz-kung asked how to become philanthropic4 ,the ,master answered him thus3 ,a workman who wants to do his work well must first sharpen his tools4 ,in whatever land you live1 serve under some wise and good man among those in high office1 and make friends with the more humane of its men of education4 ,yen ,yuen consulted him on the management of a country4 ,he answered3-- ,go by the ,hi ,calendar4 ,have the ,state carriages like those of the ,yin princes4 ,wear the ,chow cap4 ,for your music let that of ,shun be used for the posturers4 ,put away the songs of ,ch'ing1 and remove far from you men of artful speech3 the ,ch'ing songs are immodest1 and artful talkers are dangerous4 ,other sayings of the ,master3-- ,they who care not for the morrow will the sooner have their sorrow4 ,ah1 'tis hopeless6 ,i have not yet met with the man who loves ,virtue as he loves ,beauty4 ,was not ,tsang ,wan like one who surreptitiously came by the post he held8 ,he knew the worth of ,hwi of ,liu-hi1 and could not stand in his presence4 ,be generous yourself1 and exact little from others2 then you banish complaints4 ,with one who does not come to me inquiring ',what of this8' and ',what of that8' ,i never can ask ',what of this8' and give him up4 ,if a number of students are all day together1 and in their conversation never approach the subject of righteousness1 but are fond merely of giving currency to smart little sayings1 they are difficult indeed to manage4 ,when the 'superior man' regards righteousness as the thing material1 gives operation to it according to the ,rules of ,propriety1 lets it issue in humility1 and become complete in sincerity--there indeed is your superior man6 ,the trouble of the superior man will be his own want of ability3 it will be no trouble to him that others do not know him4 ,such a man thinks it hard to end his days and leave a name to be no longer named4 ,the superior man is exacting of himself2 the common man is exacting of others4 ,a superior man has self-respect1 and does not strive2 is sociable1 yet no party man4 ,he does not promote a man because of his words1 or pass over the words because of the man4 ,tsz-kung put to him the question1 ,is there one word upon which the whole life may proceed8 ,the ,master replied1 ,is not ,reciprocity such a word8--what you do not yourself desire1 do not put before others4 ,so far as ,i have to do with others1 whom do ,i over-censure8 whom do ,i over-praise8 ,if there be something in them that looks very praiseworthy1 that something ,i put to the test4 ,i would have the men of the present day to walk in the straight path whereby those of the ,three ,dynasties have walked4 ,i have arrived as it were at the annalist's blank page4--,once he who had a horse would lend it to another to mount2 now1 alas6 it is not so4 ,artful speech is the confusion of ,virtue4 ,impatience over little things introduces confusion into great schemes4 ,what is disliked by the masses needs inquiring into2 so also does that which they have a preference for4 ,a man may give breadth to his principles3 it is not principles 7in themselves7 that give breadth to the man4 ,not to retract after committing an error may itself be called error4 ,if ,i have passed the whole day without food and the whole night without sleep1 occupied with my thoughts1 it profits me nothing3 ,i were better engaged in learning4 ,the superior man deliberates upon how he may walk in truth1 not upon what he may eat4 ,the farmer may plough1 and be on the way to want3 the student learns1 and is on his way to emolument4 ,to live a right life is the concern of men of nobler minds3 poverty gives them none4 ,whatsoever the intellect may attain to1 unless the humanity within is powerful enough to keep guard over it1 is assuredly lost1 even though it be gained4 ,if there be intellectual attainments1 and the humanity within is powerful enough to keep guard over them1 yet1 unless 7in a ruler7 there be dignity in his rule1 the people will fail to show him respect4 ,again1 given the intellectual attainments1 and humanity sufficient to keep watch over them1 and also dignity in ruling1 yet if his movements be not in accordance with the ,rules of ,propriety1 he is not yet fully qualified4 ,the superior man may not be conversant with petty details1 and yet may have important matters put into his hands4 ,the inferior man may not be charged with important matters1 yet may be conversant with the petty details4 ,good-fellowship is more to men than fire and water4 ,i have seen men stepping into fire and into water1 and meeting with death thereby2 ,i have not yet seen a man die from planting his steps in the path of good-fellowship4 ,rely upon good nature4 ',twill not allow precedence even to a teacher4 ,the superior man is inflexibly upright1 and takes not things upon trust4 ,in serving your prince1 make your service the serious concern1 and let salary be a secondary matter4 ,where instruction is to be given1 there must be no distinction of persons4 ,where men's methods are not identical1 there can be no planning by one on behalf of another4 ,in speaking1 perspicuity is all that is needed4 ,when the blind music-master ,mien paid him a visit1 on his approaching the steps the ,master called out ,steps1 and on his coming to the mat1 said ,mat4 ,when all in the room were seated1 the ,master told him ,so-and-so is here1 so-and-so is here4 ,when the music-master had left1 ,tsz-chang said to him1 ,is that the way to speak to the music-master8 ,well1 he replied1 it is certainly the way to assist him4 ,,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 domain4 ,yen ,yu and ,tsz-lu in an interview with ,confucius told him1 ,the ,ki is about to have an affair with ,chuen-yu4 ,yen1 said ,confucius1 does not the fault lie with you8 ,the ,chief of ,chuen-yu in times past was appointed lord of the ,east ,mung 7mountain72 besides1 he dwells within the confines of your own ,state1 and is an official of the ,state-worship2 how can you think of making an onslaught upon him8 ,it is the wish of our ,chief1 said ,yen ,yu1 not the wish of either of us ministers4 ,confucius said1 ,yen1 there is a sentence of ,chu ,jin which runs thus3 ',having made manifest their powers and taken their place in the official list1 when they find themselves incompetent they resign2 if they cannot be firm when danger threatens the government1 nor lend support when it is reeling1 of what use then shall they be as ,assistants8'--,besides1 you are wrong in what you said4 ,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 it8 ,but1 said ,yen ,yu1 so far as ,chuen-yu is concerned1 it is now fortified1 and it is close to ,pi2 and if he does not now take it1 in another generation it will certainly be a trouble to his descendants4 ,yen6 exclaimed ,confucius1 it is a painful thing to a superior man to have to desist from saying1 ',my wish is so-and-so1' and to be obliged to make apologies4 ,for my part1 ,i have learnt this--that rulers of ,states and heads of ,houses are not greatly concerned about their small following1 but about the want of equilibrium in it--that they do not concern themselves about their becoming poor1 but about the best means of living quietly and contentedly2 for where equilibrium is preserved there will be no poverty1 where there is harmony their following will not be small1 and where there is quiet contentment there will be no decline nor fall4 ,now if that be the case1 it follows that if men in outlying districts are not submissive1 then a reform in education and morals will bring them to2 and when they have been so won1 then will you render them quiet and contented4 ,at the present time you two are ,assistants of your ,chief2 the people in the outlying districts are not submissive1 and cannot be brought round4 ,your dominion is divided1 prostrate1 dispersed1 cleft in pieces1 and you as its guardians are powerless4 ,and plans are being made for taking up arms against those who dwell within your own ,state4 ,i am apprehensive that the sorrow of the ,ki family is not to lie in ,chuen-yu1 but in those within their own screen4 ,when the empire is well-ordered1 said ,confucius1 it is from the emperor that edicts regarding ceremonial1 music1 and expeditions to quell rebellion go forth4 ,when it is being ill governed1 such edicts emanate from the feudal lords2 and when the latter is the case1 it will be strange if in ten generations there is not a collapse4 ,if they emanate merely from the high officials1 it will be strange if the collapse do not come in five generations4 ,when the ,state-edicts are in the hands of the subsidiary ministers1 it will be strange if in three generations there is no collapse4 ,when the empire is well-ordered1 government is not left in the hands of high officials4 ,when the empire is well-ordered1 the common people will cease to discuss public matters4 ,for five generations1 he said1 the revenue has departed from the ducal household4 ,four generations ago the government fell into the hands of the high officials4 ,hence1 alas6 the straitened means of the descendants of the three ,hwan families4 ,there are1 said he1 three kinds of friendships which are profitable1 and three which are detrimental4 ,to make friends with the upright1 with the trustworthy1 with the experienced1 is to gain benefit2 to make friends with the subtly perverse1 with the artfully pliant1 with the subtle in speech1 is detrimental4 ,again1 ,there are three kinds of pleasure which are profitable1 and three which are detrimental4 ,to take pleasure in going regularly through the various branches of ,ceremonial and ,music1 in speaking of others' goodness1 in having many worthy wise friends1 is profitable4 ,to take pleasure in wild bold pleasures1 in idling carelessly about1 in the too jovial accompaniments of feasting1 is detrimental4 ,again1 ,three errors there be1 into which they who wait upon their superior may fall3--7#a7 to speak before the opportunity comes to them to speak1 which ,i call heedless haste2 7#b7 refraining from speaking when the opportunity has come1 which ,i call concealment2 and 7#c7 speaking1 regardless of the mood he is in1 which ,i call blindness4 ,again1 ,three things a superior should guard against3--7#a7 against the lusts of the flesh in his earlier years while the vital powers are not fully developed and fixed2 7#b7 against the spirit of combativeness when he has come to the age of robust manhood and when the vital powers are matured and strong1 and 7#c7 against ambitiousness when old age has come on and the vital powers have become weak and decayed4 ,three things also such a man greatly reveres3--7#a7 the ordinances of ,heaven1 7#b7 great men1 7#c7 words of sages4 ,the inferior man knows not the ordinances of ,heaven and therefore reveres them not1 is unduly familiar in the presence of great men1 and scoffs at the words of sages4 ,they whose knowledge comes by birth are of all men the first in understanding2 they to whom it comes by study are next2 men of poor intellectual capacity1 who yet study1 may be added as a yet inferior class2 and lowest of all are they who are poor in intellect and never learn4 ,nine things there are of which the superior man should be mindful3--to be clear in vision1 quick in hearing1 genial in expression1 respectful in demeanor1 true in word1 serious in duty1 inquiring in doubt1 firmly self-controlled in anger1 just and fair when the way to success opens out before him4 ,some have spoken of 'looking upon goodness as upon something beyond their reach1' and of 'looking upon evil as like plunging one's hands into scalding liquid'2--,i have seen the men1 ,i have heard the sayings4 ,some1 again1 have talked of 'living in seclusion to work out their designs1' and of 'exercising themselves in righteous living in order to render their principles the more effective'2--,i have heard the sayings1 ,i have not seen the men4 ,duke ,king of ,ts'i had his thousand teams of four1 yet on the day of his death the people had nothing to say of his goodness4 ,peh-,i and ,shuh-,ts'i starved at the foot of ,shau-yang1 and the people make mention of them to this day4 ',e'en if not wealth thine object be1 ',tis all the same1 thou'rt changed to me4' ,is not this apropos in such cases8 ,tsz-k'in asked of ,pih-yu1 ,have you heard anything else peculiar from your father8 ,not yet1 said he4 ,once1 though1 he was standing alone when ,i was hurrying past him over the vestibule1 and he said1 ',are you studying the ,odes8' ',not yet1' ,i replied4 ',if you do not learn the ,odes1' said he1 'you will not have the wherewithal for conversing1' ,i turned away and studied the ,odes4 ,another day1 when he was again standing alone and ,i was hurrying past across the vestibule1 he said to me1 ',are you learning the ,rules of ,propriety8' ',not yet1' ,i replied4 ',if you have not studied the ,rules1 you have nothing to stand upon1' said he4 ,i turned away and studied the ,rules4--,these two things ,i have heard from him4 ,tsz-k'in turned away1 and in great glee exclaimed1 ,i asked one thing1 and have got three4 ,i have learnt something about the ,odes1 and about the ,rules1 and moreover ,i have learnt how the superior man will turn away his own son4 ,the wife of the ruler of a ,state is called by her husband ,my helpmeet4 ,she speaks of herself as ,your little handmaiden4 ,the people of that ,state call her ,the prince's helpmeet1 but addressing persons of another ,state they speak of her as ,our little princess4 ,when persons of another ,state name her they say also ,your prince's helpmeet4 ,,book ,,xvii ,the ,master ,induced to ,take ,office--,nature and ,habit ,yang ,ho was desirous of having an interview with ,confucius1 but on the latter's failing to go and see him1 he sent a present of a pig to his house4 ,confucius went to return his acknowledgments for it at a time when he was not at home4 ,they met1 however1 on the way4 ,he said to ,confucius1 ,come1 ,i want a word with you4 ,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 error8 ,he cannot1 was the reply4 ,and can he be said to be wise who1 with a liking for taking part in the public service1 is constantly letting slip his opportunities8 ,he cannot1 was the reply again4 ,and the days and months are passing2 and the years do not wait for us4 ,true1 said ,confucius2 ,i will take office4 ,it was a remark of the ,master that while by nature we approximate towards each other1 by experience we go far asunder4 ,again1 ,only the supremely wise and the most deeply ignorant do not alter4 ,the ,master once1 on his arrival at ,wu-shing1 heard the sound of stringed instruments and singing4 ,his face beamed with pleasure1 and he said laughingly1 ,to kill a cock--why use an ox-knife8 ,tsz-yu1 the governor1 replied1 ,in former days1 sir1 ,i heard you say1 ',let the superior man learn right principles1 and he will be loving to other men2 let the ordinary person learn right principles1 and he will be easily managed4' ,the ,master 7turning to his disciples7 said1 ,sirs1 what he says is right3 what ,i said just now was only in play4 ,having received an invitation from ,kung-shan ,fuh-jau1 who was in revolt against the government and was holding to his district of ,pi1 the ,master showed an inclination to go4 ,tsz-lu was averse to this1 and said1 ,you can never go1 that is certain2 how should you feel you must go to that person8 ,well1 said the ,master1 he who has invited me must surely not have done so without a sufficient reason6 ,and if it should happen that my services were enlisted1 ,i might create for him another ,east ,chow--don't you think so8 ,tsz-chang asked ,confucius about the virtue of philanthropy4 ,his answer was1 ,it is the being able to put in practice five qualities1 in any place under the sun4 ,may ,i ask1 please1 what these are8 said the disciple4 ,they are1 he said1 dignity1 indulgence1 faithfulness1 earnestness1 kindness4 ,if you show dignity you will not be mocked2 if you are indulgent you will win the multitude2 if faithful1 men will place their trust in you2 if earnest1 you will do something meritorious2 and if kind1 you will be enabled to avail yourself amply of men's services4 ,pih ,hih sent the ,master an invitation1 and he showed an inclination to go4 ,tsz-lu 7seeing this7 said to him1 ,in former days1 sir1 ,i have heard you say1 ',a superior man will not enter the society of one who does not that which is good in matters concerning himself'2 and this man is in revolt1 with ,chung-man in his possession2 if you go to him1 how will the case stand8 ,yes1 said the ,master1 those are indeed my words2 but is it not said1 ',what is hard may be rubbed without being made thin1' and ',white may be stained without being made black'8--,i am surely not a gourd6 ,how am ,i to be strung up like that kind of thing--and live without means8 ,tsz-lu1 said the ,master1 you have heard of the six words with their six obfuscations8 ,no1 said he1 not so far4 ,sit down1 and ,i will tell you them4 ,they are these six virtues1 cared for without care for any study about them3--philanthropy1 wisdom1 faithfulness1 straightforwardness1 courage1 firmness4 ,and the six obfuscations resulting from not liking to learn about them are1 respectively1 these3--fatuity1 mental dissipation1 mischievousness1 perversity1 insubordination1 impetuosity4 ,my children1 said he once1 why does no one of you study the ,odes8--,they are adapted to rouse the mind1 to assist observation1 to make people sociable1 to arouse virtuous indignation4 ,they speak of duties near and far--the duty of ministering to a parent1 the duty of serving one's prince2 and it is from them that one becomes conversant with the names of many birds1 and beasts1 and plants1 and trees4 ,to his son ,pih-yu he said1 ,study you the ,odes of ,chow and the ,south1 and those of ,shau and the ,south4 ,the man who studies not these is1 ,i should say1 somewhat in the position of one who stands facing a wall6 ',etiquette demands it4' ',etiquette demands it1' so people plead1 said he2 but do not these hankerings after jewels and silks indeed demand it8 ,or it is1 ',the study of ,music requires it'--',music requires it'2 but do not these predilections for bells and drums require it8 ,again1 ,they who assume an outward appearance of severity1 being inwardly weak1 may be likened to low common men2 nay1 are they not somewhat like thieves that break through walls and steal8 ,again1 ,the plebeian kind of respect for piety is the very pest of virtue4 ,again1 ,listening on the road1 and repeating in the lane--this is abandonment of virtue4 ,ah1 the low-minded creatures6 he exclaimed4 ,how is it possible indeed to serve one's prince in their company8 ,before they have got what they wanted they are all anxiety to get it1 and after they have got it they are all anxiety lest they should lose it2 and while they are thus full of concern lest they should lose it1 there is no length to which they will not go4 ,again1 ,in olden times people had three moral infirmities2 which1 it may be1 are now unknown4 ,ambitiousness in those olden days showed itself in momentary outburst2 the ambitiousness of to-day runs riot4 ,austerity in those days had its sharp angles2 in these it is irritable and perverse4 ,feebleness of intellect then was at least straightforward2 in our day it is never aught but deceitful4 ,again1 ,rarely do we find mutual good feeling where there is fine speech and studied mien4 ,again1 ,to me it is abhorrent that purple color should be made to detract from that of vermilion4 ,also that the ,odes of ,ch'ing should be allowed to introduce discord in connection with the music of the ,festal ,songs and ,hymns4 ,also that sharp-whetted tongues should be permitted to subvert governments4 ,once said he1 ,would that ,i could dispense with speech6 ,sir1 said ,tsz-kung1 if you were never to speak1 what should your pupils have to hand down from you8 ,does ,heaven ever speak8 said the ,master4 ,the four seasons come and go1 and all creatures live and grow4 ,does ,heaven indeed speak8 ,once ,ju ,pi desired an interview with ,confucius1 from which the latter excused himself on the score of ill-health2 but while the attendant was passing out through the doorway with the message he took his lute and sang1 in such a way as to let him hear him4 ,tsai ,wo questioned him respecting the three years' mourning1 saying that one full twelve-month was a long time--that1 if gentlemen were for three years to cease from observing rules of propriety1 propriety must certainly suffer1 and that if for three years they neglected music1 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#cb in procuring fire by friction have been gone through in the four seasons--surely a twelve-month might suffice4 ,the ,master asked him1 ,would it be a satisfaction to you--that returning to better food1 that putting on of fine clothes8 ,it would1 said he4 ,then if you can be satisfied in so doing1 do so4 ,but to a gentleman1 who is in mourning for a parent1 the choicest food will not be palatable1 nor will the listening to music be pleasant1 nor will comforts of home make him happy in mind4 ,hence he does not do as you suggest4 ,but if you are now happy in your mind1 then do so4 ,tsai ,wo went out4 ,and the ,master went on to say1 ,it is want of human feeling in this man4 ,after a child has lived three years it then breaks away from the tender nursing of its parents4 ,and this three years' mourning is the customary mourning prevalent all over the empire4 ,can this man have enjoyed the three years of loving care from his parents8 ,ah1 it is difficult1 said he1 to know what to make of those who are all day long cramming themselves with food and are without anything to apply their minds to6 ,are there no dice and chess players8 ,better1 perhaps1 join in that pursuit than do nothing at all6 ,does a gentleman1 asked ,tsz-lu1 make much account of bravery8 ,righteousness he counts higher1 said the ,master4 ,a gentleman who is brave without being just may become turbulent2 while a common person who is brave and not just may end in becoming a highwayman4 ,tsz-kung asked1 ,i suppose a gentleman will have his aversions as well as his likings8 ,yes1 replied the ,master1 he will dislike those who talk much about other people's ill-deeds4 ,he will dislike those who1 when occupying inferior places1 utter defamatory words against their superiors4 ,he will dislike those who1 though they may be brave1 have no regard for propriety4 ,and he will dislike those hastily decisive and venturesome spirits who are nevertheless so hampered by limited intellect4 ,and you1 too1 ,tsz-kung1 he continued1 have your aversions1 have you not8 ,i dislike1 said he1 those plagiarists who wish to pass for wise persons4 ,i dislike those people who wish their lack of humility to be taken for bravery4 ,i dislike also those divulgers of secrets who think to be accounted straightforward4 ,of all others1 said the ,master1 women-servants and men-servants are the most difficult people to have the care of4 ,approach them in a familiar manner1 and they take liberties2 keep them at a distance1 and they grumble4 ,again1 ,when a man meets with odium at forty1 he will do so to the end4 ,footnote #cb3 ,different woods were adopted for this purpose at the various seasons4 ,,book ,,xviii ,good ,men in ,seclusion--,duke of ,chow to ,his ,son ,in the reign of the last king of the ,yin dynasty1 ,confucius ,i said1 there were three men of philanthropic spirit3--the viscount of ,wei1 who withdrew from him2 the viscount of ,ki1 who became his bondsman2 and ,pi-kan1 who reproved him and suffered death4 ,hwi of ,liu-hi1 who filled the office of ,chief ,criminal ,judge1 was thrice dismissed4 ,a person remarked to him1 ,can you not yet bear to withdraw8 ,he replied1 ,if ,i act in a straightforward way in serving men1 whither in these days should ,i go1 where ,i should not be thrice dismissed8 ,were ,i to adopt crooked ways in their service1 why need ,i leave the land where my parents dwell8 ,duke ,king of ,ts'i remarked respecting his attitude towards ,confucius1 ,if he is to be treated like the ,chief of the ,ki family1 ,i cannot do it4 ,i should treat him as somewhere between the ,ki and ,mang ,chiefs4--,i am old1 he added1 and not competent to avail myself of him4 ,confucius1 hearing of this1 went away4 ,the ,ts'i officials presented to the ,court of ,lu a number of female musicians4 ,ki ,hwan accepted them1 and for three days no ,court was held4 ,confucius went away4 ,tsieh-yu1 the madman #cc of ,ts'u1 was once passing ,confucius1 singing as he went along4 ,he sang-- ,ha1 the phoenix6 ,ha1 the phoenix6 ,how is ,virtue lying prone6 ,vain to chide for what is o'er1 ,plan to meet what's yet in store4 ,let alone6 ,let alone6 ,risky now to serve a throne4 ,confucius alighted1 wishing to enter into conversation with him2 but the man hurried along and left him1 and he was therefore unable to get a word with him4 ,ch'ang-ts and ,kieh-nih #cd were working together on some ploughed land4 ,confucius was passing by them1 and sent ,tsz-lu to ask where the ford was4 ,ch'ang-ts said1 ,who is the person driving the carriage8 ,confucius1 answered ,tsz-lu4 ,he of ,lu8 he asked4 ,the same1 said ,tsz-lu4 ,he knows then where the ford is1 said he4 ,tsz-lu then put his question to ,kieh-nih2 and the latter asked1 ,who are you8 ,tsz-lu gave his name4 ,you are a follower of ,confucius of ,lu1 are you not8 ,you are right1 he answered4 ,ah1 as these waters rise and overflow their bounds1 said he1 'tis so with all throughout the empire2 and who is he that can alter the state of things8 ,and you are a follower of a learned man who withdraws from his chief2 had you not better be a follower of such as have forsaken the world8 ,and he went on with his harrowing1 without stopping4 ,tsz-lu went and informed his ,master of all this4 ,he was deeply touched1 and said1 ,one cannot herd on equal terms with beasts and birds3 if ,i am not to live among these human folk1 then with whom else should ,i live8 ,only when the empire is well ordered shall ,i cease to take part in the work of reformation4 ,tsz-lu was following the ,master1 but had dropped behind on the way1 when he encountered an old man with a weed-basket slung on a staff over his shoulder4 ,tsz-lu inquired of him1 ,have you seen my ,master1 sir8 ,said the old man1 ,who is your master8--you who never employ your four limbs in laborious work2 you who do not know one from another of the five sorts of grain6 ,and he stuck his staff in the ground1 and began his weeding4 ,tsz-lu brought his hands together on his breast and stood still4 ,the old man kept ,tsz-lu and lodged him for the night1 killed a fowl and prepared some millet1 entertained him1 and brought his two sons out to see him4 ,on the morrow ,tsz-lu went on his way1 and told all this to the ,master1 who said1 ,he is a recluse1 and sent ,tsz-lu back to see him again4 ,but by the time he got there he was gone4 ,tsz-lu remarked upon this1 ,it is not right he should evade official duties4 ,if he cannot allow any neglect of the terms on which elders and juniors should live together1 how is it that he neglects to conform to what is proper as between prince and public servant8 ,he wishes for himself personally a pure life1 yet creates disorder in that more important relationship4 ,when a gentleman undertakes public work1 he will carry out the duties proper to it2 and he knows beforehand that right principles may not win their way4 ,among those who have retired from public life have been ,peh-,i and ,shuh-,ts'i1 ,yu-chung1 ,i-yih1 ,chu-chang1 ,hwi of ,liuhia1 and ,shu-lien4 ,of these1 said the ,master1 ,peh-,i and ,shuh-,ts'i may be characterized1 ,i should say1 as men who never declined from their high resolve nor soiled themselves by aught of disgrace4 ,of ,hwi of ,liu-hi and ,shu-lien1 if one may say that they did decline from high resolve1 and that they did bring disgrace upon themselves1 yet their words were consonant with established principles1 and their action consonant with men's thoughts and wishes2 and this is all that may be said of them4 ,of ,yu-chung and ,i-yih1 if it be said that when they retired into privacy they let loose their tongues1 yet in their aim at personal purity of life they succeeded1 and their defection was also successful in its influence4 ,my own rule is different from any adopted by these3 ,i will take no liberties1 ,i will have no curtailing of my liberty4 ,the chief music-master went off to ,ts'i4 ,kan1 the conductor of the music at the second repast1 went over to ,ts'u4 ,liu1 conductor at the third repast1 went over to ,ts'ai4 ,and ,kiueh1 who conducted at the fourth1 went to ,ts'in4 ,fang-shuh1 the drummer1 withdrew into the neighborhood of the ,ho4 ,wu the tambourer went to the ,han4 ,and ,yang the junior music-master1 and ,siang who played on the musical stone1 went to the sea-coast4 ,anciently the ,duke of ,chow1 addressing his son the ,duke of ,lu1 said1 ,a good man in high place is not indifferent about the members of his own family1 and does not give occasion to the chief ministers to complain that they are not employed2 nor without great cause will he set aside old friendships2 nor does he seek for full equipment for every kind of service in any single man4 ,there were once eight officials during this ,chow dynasty1 who were four pairs of twins1 all brothers--the eldest pair ,tab and ,kwoh1 the next ,tub and ,hwuh1 the third ,y and ,hi1 the youngest ,sui and ,kwa4 ,footnote #cc3 ,he only pretended to be mad1 in order to escape being employed in the public service4 ,footnote #cd3 ,two worthies who had abandoned public life1 owing to the state of the times4 ,,book ,,xix ,teachings of ,various ,chief ,disciples ,the learned official1 said ,tsz-chang1 who when he sees danger ahead will risk his very life1 who when he sees a chance of success is mindful of what is just and proper1 who in his religious acts is mindful of the duty of reverence1 and when in mourning thinks of his loss1 is indeed a fit and proper person for his place4 ,again he said1 ,if a person hold to virtue but never advance in it1 and if he have faith in right principles and do not build himself up in them1 how can he be regarded either as having such1 or as being without them8 ,tsz-hi's disciples asked ,tsz-chang his views about intercourse with others4 ,what says your ,master8 he rejoined4 ,he says1 they replied1 ',associate with those who are qualified1 and repel from you such as are not1' ,tsz-chang then said1 ,that is different from what ,i have learnt4 ,a superior man esteems the worthy and wise1 and bears with all4 ,he makes much of the good and capable1 and pities the incapable4 ,am ,i eminently worthy and wise8--who is there then among men whom ,i will not bear with8 ,am ,i not worthy and wise8--others will be minded to repel me3 ,i have nothing to do with repelling them4 ,sayings of ,tsz-hi3-- ,even in inferior pursuits there must be something worthy of contemplation1 but if carried to an extreme there is danger of fanaticism2 hence the superior man does not engage in them4 ,the student who daily recognizes how much he yet lacks1 and as the months pass forgets not what he has succeeded in learning1 may undoubtedly be called a lover of learning4 ,wide research and steadfast purpose1 eager questioning and close reflection--all this tends to humanize a man4 ,as workmen spend their time in their workshops for the perfecting of their work1 so superior men apply their minds to study in order to make themselves thoroughly conversant with their subjects4 ,when an inferior man does a wrong thing1 he is sure to gloss it over4 ,the superior man is seen in three different aspects3--look at him from a distance1 he is imposing in appearance2 approach him1 he is gentle and warm-hearted2 hear him speak1 he is acute and strict4 ,let such a man have the people's confidence1 and he will get much work out of them2 so long1 however1 as he does not possess their confidence they will regard him as grinding them down4 ,when confidence is reposed in him1 he may then with impunity administer reproof2 so long as it is not1 he will be regarded as a detractor4 ,where there is no over-stepping of barriers in the practice of the higher virtues1 there may be freedom to pass in and out in the practice of the lower ones4 ,tsz-yu had said1 ,the pupils in the school of ,tsz-hi are good enough at such things as sprinkling and scrubbing floors1 answering calls and replying to questions from superiors1 and advancing and retiring to and from such2 but these things are only offshoots--as to the root of things they are nowhere4 ,what is the use of all that8 ,when this came to the ears of ,tsz-hi1 he said1 ,ah6 there he is mistaken4 ,what does a master1 in his methods of teaching1 consider first in his precepts8 ,and what does he account next1 as that about which he may be indifferent8 ,it is like as in the study of plants--classification by differentiae4 ,how may a master play fast and loose in his methods of instruction8 ,would they not indeed be sages1 who could take in at once the first principles and the final developments of things8 ,further observations of ,tsz-hi3-- ,in the public service devote what energy and time remain to study4 ,after study devote what energy and time remain to the public service4 ,as to the duties of mourning1 let them cease when the grief is past4 ,my friend ,tsz-chang1 although he has the ability to tackle hard things1 has not yet the virtue of philanthropy4 ,the learned ,tsang observed1 ,how loftily ,tsz-chang bears himself6 ,difficult indeed along with him to practise philanthropy6 ,again he said1 ,i have heard this said by the ,master1 that 'though men may not exert themselves to the utmost in other duties1 yet surely in the duty of mourning for their parents they will do so6' ,again1 ,this also ,i have heard said by the ,master3 ',the filial piety of ,mang ,chwang in other respects might be equalled1 but as manifested in his making no changes among his father's ministers1 nor in his father's mode of government--that aspect of it could not easily be equalled4' ,yang ,fu1 having been made senior ,criminal ,judge by the ,chief of the ,mang clan1 consulted with the learned ,tsang4 ,the latter advised him as follows3 ,for a long time the ,chiefs have failed in their government1 and the people have become unsettled4 ,when you arrive at the facts of their cases1 do not rejoice at your success in that1 but rather be sorry for them1 and have pity upon them4 ,tsz-kung once observed1 ,we speak of 'the iniquity of ,chu'--but 'twas not so great as this4 ,and so it is that the superior man is averse from settling in this sink1 into which everything runs that is foul in the empire4 ,again he said1 ,faults in a superior man are like eclipses of the sun or moon3 when he is guilty of a trespass men all see it2 and when he is himself again1 all look up to him4 ,kung-sun ,ch'an of ,wei inquired of ,tsz-kung how ,confucius acquired his learning4 ,tsz-kung replied1 ,the teachings of ,wan and ,wu have not yet fallen to the ground4 ,they exist in men4 ,worthy and wise men have the more important of these stored up in their minds2 and others1 who are not such1 store up the less important of them2 and as no one is thus without the teachings of ,wan and ,wu1 how should our ,master not have learned8 ,and moreover what permanent preceptor could he have8 ,shuh-sun ,wu-shuh1 addressing the high officials at the ,court1 remarked that ,tsz-kung was a greater worthy than ,confucius4 ,tsz-fuh ,king-pih went and informed ,tsz-kung of this remark4 ,tsz-kung said1 ,take by way of comparison the walls outside our houses4 ,my wall is shoulder-high1 and you may look over it and see what the house and its contents are worth4 ,my ,master's wall is tens of feet high1 and unless you should effect an entrance by the door1 you would fail to behold the beauty of the ancestral hall and the rich array of all its officers4 ,and they who effect an entrance by the door1 methinks1 are few6 ,was it not1 however1 just like him--that remark of the ,chief8 ,shuh-sun ,wu-shuh had been casting a slur on the character of ,confucius4 ,no use doing that1 said ,tsz-kung2 he is irreproachable4 ,the wisdom and worth of other men are little hills and mounds of earth3 traversible4 ,he is the sun1 or the moon1 impossible to reach and pass4 ,and what harm1 ,i ask1 can a man do to the sun or the moon1 by wishing to intercept himself from either8 ,it all shows that he knows not how to gauge capacity4 ,tsz-k'in1 addressing ,tsz-kung1 said1 ,you depreciate yourself4 ,confucius is surely not a greater worthy than yourself4 ,tsz-kung replied1 ,in the use of words one ought never to be incautious2 because a gentleman for one single utterance of his is apt to be considered a wise man1 and for a single utterance may be accounted unwise4 ,no more might one think of attaining to the ,master's perfections than think of going upstairs to ,heaven6 ,were it ever his fortune to be at the head of the government of a country1 then that which is spoken of as 'establishing the country' would be establishment indeed2 he would be its guide and it would follow him1 he would tranquillize it and it would render its willing homage3 he would give forward impulses to it to which it would harmoniously respond4 ,in his life he would be its glory1 at his death there would be great lamentation4 ,how indeed could such as he be equalled8 ,,book ,,xx ,extracts from the ,book of ,history ,the ,emperor ,yau said to ,shun1 ,ah1 upon you1 upon your person1 lies the ,heaven-appointed order of succession6 ,faithfully hold to it1 without any deflection2 for if within the four seas necessity and want befall the people1 your own revenue will forever come to an end4 ,shun also used the same language in handing down the appointment to ,yu4 ,the ,emperor ,t'ang in his prayer1 said1 ,i1 the child ,li1 presume to avail me of an ox of dusky hue1 and presume to manifestly announce to ,thee1 ,o ,god1 the most high and ,sovereign ,potentate1 that to the transgressor ,i dare not grant forgiveness1 nor yet keep in abeyance ,thy ministers4 ,judgment rests in ,thine heart1 ,o ,god4 ,should we ourself transgress1 may the guilt not be visited everywhere upon all4 ,should the people all transgress1 be the guilt upon ourself6 ,chow possessed great gifts1 by which the able and good were richly endowed4 ,although1 said ,king ,wu1 he is surrounded by his near relatives1 they are not to be compared with men of humane spirit4 ,the people are suffering wrongs1 and the remedy rests with me--the one man4 ,after ,wu had given diligent attention to the various weights and measures1 examined the laws and regulations1 and restored the degraded officials1 good government everywhere ensued4 ,he caused ruined ,states to flourish again1 reinstated intercepted heirs1 and promoted to office men who had gone into retirement2 and the hearts of the people throughout the empire drew towards him4 ,among matters of prime consideration with him were these--food for the people1 the duty of mourning1 and sacrificial offerings to the departed4 ,he was liberal and large-hearted1 and so won all hearts2 true1 and so was trusted by the people2 energetic1 and thus became a man of great achievements2 just in his rule1 and all were well content4 ,tsz-chang in a conversation with ,confucius asked1 ,what say you is essential for the proper conduct of government8 ,the ,master replied1 ,let the ruler hold in high estimation the five excellences1 and eschew the four evils2 then may he conduct his government properly4 ,and what call you the five excellences8 he was asked4 ,they are1 he said1 ,bounty without extravagance2 burdening without exciting discontent2 desire without covetousness2 dignity without haughtiness2 show of majesty without fierceness4 ,what mean you1 asked ,tsz-chang1 by bounty without extravagance8 ,is it not this1 he replied--to make that which is of benefit to the people still more beneficial8 ,when he selects for them such labors as it is possible for them to do1 and exacts them1 who will then complain8 ,so when his desire is the virtue of humaneness1 and he attains it1 how shall he then be covetous8 ,and if--whether he have to do with few or with many1 with small or with great--he do not venture ever to be careless1 is not this also to have dignity without haughtiness8 ,and if--when properly vested in robe and cap1 and showing dignity in his every look--his appearance be so imposing that the people look up to and stand in awe of him1 is not this moreover to show majesty without fierceness8 ,what1 then1 do you call the four evils8 said ,tsz-chang4 ,the answer here was1 ,omitting to instruct the people and then inflicting capital punishment on them--which means cruel tyranny4 ,omitting to give them warning and yet looking for perfection in them--which means oppression4 ,being slow and late in issuing requisitions1 and exacting strict punctuality in the returns--which means robbery4 ,and likewise1 in intercourse with men1 to expend and to receive in a stingy manner--which is to act the part of a mere commissioner4 ,none can be a superior man1 said the ,master1 who does not recognize the decrees of ,heaven4 ,none can have stability in him without a knowledge of the proprieties4 ,none can know a man without knowing his utterances4 ,,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 oppression4 ,the ,king's power and authority was laughed to scorn1 the people were pillaged by the feudal nobility1 and famine reigned in many districts4 ,the foundations of truth and social order seemed to be overthrown4 ,there were teachers of immorality abroad1 who published the old ,epicurean doctrine1 ,let us eat and drink1 for to-morrow we die4 ,this teaching was accompanied by a spirit of cold-blooded egotism which extinguished every spark of ,confucian altruism4 ,even the pretended disciples of ,confucius confused the precepts of the ,master1 and by stripping them of their narrow significance rendered them nugatory4 ,it was at this point that ,mang-tsze1 ,mang the philosopher1 arose4 ,he was sturdy in bodily frame1 vigorous in mind1 profound in political sagacity and utterly fearless in denouncing the errors of his countrymen4 ,he had been brought up among the disciples of ,confucius1 in whose province he was born ,b4,c4 #cgb1 but he was much more active and aggressive1 less a ,mystic than a fanatic1 in comparison6 with his ,master4 ,he resolved on active measures in stemming the tendency of his day4 ,he did indeed surround himself with a school of disciples1 but instead of making a series of desultory travels1 teaching in remote places and along the high-road1 he went to the heart of the evil4 ,he presented himself like a second ,john the ,baptist at the courts of kings and princes1 and there boldly denounced vice and misrule4 ,it was not difficult for a ,chinese scholar and teacher to find access to the highest of the land4 ,the ,chinese believed in the divine right of learning1 just as they believed in the divine right of kings4 ,mang employed every weapon of persuasion in trying to combat heresy and oppression2 alternately ridiculing and reproving3 now appealing in a burst of moral enthusiasm1 and now denouncing in terms of cutting sarcasm the abuses which after all he failed to check4 ,the last prince whom he successfully confronted was the ,marquis of ,lu1 who turned him carelessly away4 ,he accepted this as the ,divine sentence of his failure1 ,that ,i have not found in this marquis1 a ruler who would hearken to me is an intimation of heaven4 ,henceforth he lived in retirement until his ninety-seventh year2 but from his apparent failure sprang a practical success4 ,his written teachings are amongst the most lively and epigrammatic works of ,chinese literature1 have done much to keep alive amongst his countrymen the spirit of ,confucianism1 and even ,western readers may drink wisdom from this spring of ,oriental lore4 ,the following selections from his sayings well exhibit the spirit of his system of philosophy and morality4 ,e4,w4 ,,the ,,sayings ,,of ,,mencius ,,book ,i ,,king ,,hwuy ,,of ,l,,ang ,part ,i ,mencius went to see ,king ,hwuy of ,lang4 #a ,the king said1 ,venerable ,sir1 since you have not counted it far to come here a distance of a thousand li1 may ,i presume that you are likewise provided with counsels to profit my kingdom8 ,mencius replied1 ,why must your ,majesty used that word 'profit'8 ,what ,i am likewise provided with are counsels to benevolence and righteousness2 and these are my only topics4 ,if your ,majesty say1 ',what is to be done to profit my kingdom8' the great officers will say1 ',what is to be done to profit our families8' and the inferior officers and the common people will say1 ',what is to be done to profit our persons8' ,superiors and inferiors will try to take the profit the one from the other1 and the kingdom will be endangered4 ,in the kingdom of ten thousand chariots1 the murderer of his ruler will be the chief of a family of a thousand chariots4 ,in the ,state of a thousand chariots1 the murderer of his ruler will be the chief of a family of a hundred chariots4 ,to have a thousand in ten thousand1 and a hundred in a thousand1 cannot be regarded as not a large allowance2 but if righteousness be put last and profit first1 they will not be satisfied without snatching all4 ,there never was a man trained to benevolence who neglected his parents4 ,there never was a man trained to righteousness who made his ruler an after consideration4 ,let your ,majesty likewise make benevolence and righteousness your only themes--,why must you speak of profit8 ,when ,mencius1 another day1 was seeing ,king ,hwuy of ,lang1 the ,king went and stood with him by a pond1 and1 looking round on the wild geese and deer1 large and small1 said1 ,do wise and good princes also take pleasure in these things8 ,mencius replied1 ,being wise and good1 they then have pleasure in these things4 ,if they are not wise and good1 though they have these things1 they do not find pleasure4 ,it is said in the ',book of ,poetry'3-- ',when he planned the commencement of the ,marvellous tower1 ,he planned it1 and defined it1 ,and the people in crowds undertook the work1 ,and in no time completed it4 ,when he planned the commencement1 he said1 ,be not in a hurry4 ,but the people came as if they were his children4 ,the king was in the ,marvellous park1 ,where the does were lying down-- ,the does so sleek and fat2 ,with the white birds glistening4 ,the king was by the ,marvellous pond2-- ,how full was it of fishes leaping about6' ,king ,wan used the strength of the people to make his tower and pond1 and the people rejoiced to do the work1 calling the tower 'the ,marvellous ,tower1' and the pond 'the ,marvellous ,pond1' and being glad that he had his deer1 his fishes and turtles4 ,the ancients caused their people to have pleasure as well as themselves1 and therefore they could enjoy it4 ,in the ,declaration of ,t'ang it is said1 ',o ,sun1 when wilt thou expire8 ,we will die together with thee4' ,the people wished for ,keh's death1 though they should die with him4 ,although he had his tower1 his pond1 birds and animals1 how could he have pleasure alone8 ,king ,hwuy of ,lang said1 ,small as my virtue is1 in the government of my kingdom1 ,i do indeed exert my mind to the utmost4 ,if the year be bad inside the ,ho1 ,i remove as many of the people as ,i can to the east of it1 and convey grain to the country inside4 ,if the year be bad on the east of the river1 ,i act on the same plan4 ,on examining the governmental methods of the neighboring kingdoms1 ,i do not find there is any ruler who exerts his mind as ,i do4 ,and yet the people of the neighboring kings do not decrease1 nor do my people increase--how is this8 ,mencius replied1 ,your ,majesty loves war2 allow me to take an illustration from war4 ,the soldiers move forward at the sound of the drum2 and when the edges of their weapons have been crossed1 on one side1 they throw away their buff coats1 trail their weapons behind them1 and run4 ,some run a hundred paces and then stop2 some run fifty paces and stop4 ,what would you think if these1 because they had run but fifty paces1 should laugh at those who ran a hundred paces8 ,the king said1 ,they cannot do so4 ,they only did not run a hundred paces2 but they also ran4 ,mencius said1 ,since your ,majesty knows this you have no ground to expect that your people will become more numerous than those of the neighboring kingdoms4 ,if the seasons of husbandry be not interfered with1 the grain will be more than can be eaten4 ,if close nets are not allowed to enter the pools and ponds1 the fish and turtles will be more than can be consumed4 ,if the axes and bills enter the hill-forests only at the proper times1 the wood will be more than can be used4 ,when the grain and fish and turtles are more than can be eaten1 and there is more wood than can be used1 this enables the people to nourish their living and do all offices for their dead1 without any feeling against any4 ,but this condition1 in which the people nourish their living1 and do all offices to their dead without having any feeling against any1 is the first step in the ,royal way4 ,let mulberry trees be planted about the homesteads with their five acres1 and persons of fifty years will be able to wear silk4 ,in keeping fowls1 pigs1 dogs1 and swine1 let not their time of breeding be neglected1 and persons of seventy years will be able to eat flesh4 ,let there not be taken away the time that is proper for the cultivation of the field allotment of a hundred acres1 and the family of several mouths will not suffer from hunger4 ,let careful attention be paid to the teaching in the various schools1 with repeated inculcation of the filial and fraternal duties1 and gray-haired men will not be seen upon the roads1 carrying burdens on their backs or on their heads4 ,it has never been that the ruler of a ,state where these results were seen1 persons of seventy wearing silk and eating flesh1 and the black-haired people suffering neither from hunger nor cold1 did not attain to the ,royal dignity4 ,your dogs and swine eat the food of men1 and you do not know to store up of the abundance4 ,there are people dying from famine on the roads1 and you do not know to issue your stores for their relief4 ,when men die1 you say1 ',it is not owing to me2 it is owing to the year1' ,in what does this differ from stabbing a man and killing him1 and then saying1 ',it was not ,i2 it was the weapon'8 ,let your ,majesty cease to lay the blame on the year and instantly the people1 all under the sky1 will come to you4 ,king ,hwuy of ,lang said1 ,i wish quietly to receive your instructions4 ,mencius replied1 ,is there any difference between killing a man with a stick and with a sword8 ,there is no difference1 was the answer4 ,mencius continued1 ,is there any difference between doing it with a sword and with governmental measures8 ,there is not1 was the answer again4 ,mencius then said1 ,in your stalls there are fat beasts2 in your stables there are fat horses4 ,but your people have the look of hunger1 and in the fields there are those who have died of famine4 ,this is leading on beasts to devour men4 ,beasts devour one another1 and men hate them for doing so4 ,when he who is called the parent of the people conducts his government so as to be chargeable with leading on beasts to devour men1 where is that parental relation to the people8 ,chung-ne said1 ',was he not without posterity who first made wooden images to bury with the dead8' ,so he said1 because that man made the semblances of men and used them for that purpose2 what shall be thought of him who causes his people to die of hunger8 ,king ,hwuy of ,lang said1 ,there was not in the kingdom a stronger ,state than ,ts'in1 as you1 venerable ,sir1 know4 ,but since it descended to me1 on the east we were defeated by ,ts'e1 and then my eldest son perished2 on the west we lost seven hundred li of territory to ,ts'in2 and on the south we have sustained disgrace at the hands of ,ts'oo4 ,i have brought shame on my departed predecessors1 and wish on their account to wipe it away once for all4 ,what course is to be pursued to accomplish this8 ,mencius replied1 ,with a territory only a hundred li square it has been possible to obtain the ,royal dignity4 ,if your ,majesty will indeed dispense a benevolent government to the people1 being sparing in the use of punishments and fines1 and making the taxes and levies of produce light1 so causing that the fields shall be ploughed deep1 and the weeding well attended to1 and that the able-bodied1 during their days of leisure1 shall cultivate their filial piety1 fraternal duty1 faithfulness1 and truth1 serving thereby1 at home1 their fathers and elder brothers1 and1 abroad1 their elders and superiors1 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'oo4 ,the rulers of those ,states rob their people of their time1 so that they cannot plough and weed their fields in order to support their parents4 ,parents suffer from cold and hunger2 elder and younger brothers1 wives and children1 are separated and scattered abroad4 ,those rulers drive their people into pitfalls or into the water2 and your ,majesty will go to punish them4 ,in such a case1 who will oppose your ,majesty8 ,in accordance with this is the saying1 ',the benevolent has no enemy6' ,i beg your ,majesty not to doubt what ,i said4 ,mencius had an interview with ,king ,sang#b of ,lang4 ,when he came out he said to some persons1 ,when ,i looked at him from a distance1 he did not appear like a ruler2 when ,i drew near to him1 ,i saw nothing venerable about him4 ,abruptly he asked me1 ',how can the kingdom1 all under the sky1 be settled8' ,i replied1 ',it will be settled by being united under one sway1' ',who can so unite it8' he asked4 ,i replied1 ',he who has no pleasure in killing men can so unite it4' ',who can give it to him8' he asked4 ,i replied1 ',all under heaven will give it to him4 ,does your ,majesty know the way of the growing grain8 ,during the seventh and eighth months1 when drought prevails1 the plants become dry4 ,then the clouds collect densely in the heavens1 and send down torrents of rain1 so that the grain erects itself as if by a shoot4 ,when it does so1 who can keep it back8 ,now among those who are shepherds of men throughout the kingdom1 there is not one who does not find pleasure in killing men4 ,if there were one who did not find pleasure in killing men1 all the people under the sky would be looking towards him with outstretched necks4 ,such being indeed the case1 the people would go to him as water flows downwards with a rush1 which no one can repress4 ,king ,seuen of ,ts'e asked1 saying1 ,may ,i be informed by you of the transactions of ,hwan of ,ts'e and ,wan of ,ts'in8 ,mencius replied1 ,there were none of the disciples of ,chung-ne who spoke about the affairs of ,hwan and ,wan1 and therefore they have not been transmitted to these after-ages2 your servant has not heard of them4 ,if you will have me speak1 let it be about the principles of attaining to the ,royal sway4 ,the king said1 ,of what kind must his virtue be who can attain to the ,royal sway8 ,mencius said1 ,if he loves and protects the people1 it is impossible to prevent him from attaining it4 ,the king said1 ,is such an one as poor ,i competent to love and protect the people8 ,yes1 was the reply4 ,from what do you know that ,i am competent to that8 ,i have heard1 said ,mencius1 from ,hoo ,heih the following incident3--',the king1' said he1 'was sitting aloft in the hall1 when some people appeared leading a bull past below it4 ,the king saw it1 and asked where the bull was going1 and being answered that they were going to consecrate a bell with its blood1 he said1 ,let it go1 ,i cannot bear its frightened appearance--as if it were an innocent person going to the place of death4 ,they asked in reply whether1 if they did so1 they should omit the consecration of the bell1 but the king said1 ,how can that be omitted8 ,change it for a sheep4' ,i do not know whether this incident occurred4 ,it did1 said the king1 and ,mencius replied1 ,the heart seen in this is sufficient to carry you to the ,royal sway4 ,the people all supposed that your ,majesty grudged the animal1 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 did4 ,the king said1 ,you are right2 and yet there really was an appearance of what the people imagined4 ,but though ,ts'e be narrow and small1 how should ,i grudge a bull8 ,indeed it was because ,i could not bear its frightened appearance1 as if it were an innocent person going to the place of death1 that therefore ,i changed it for a sheep4 ,mencius said1 ,let not your ,majesty deem it strange that the people should think you grudged the animal4 ,when you changed a large one for a small1 how should they know the true reason8 ,if you felt pained by its being led without any guilt to the place of death1 what was there to choose between a bull and a sheep8 ,the king laughed and said1 ,what really was my mind in the matter8 ,i did not grudge the value of the bull1 and yet ,i changed it for a sheep6 ,there was reason in the people's saying that ,i grudged the creature4 ,mencius said1 ,there is no harm in their saying so4 ,it was an artifice of benevolence4 ,you saw the bull1 and had not seen the sheep4 ,so is the superior man affected towards animals1 that1 having seen them alive1 he cannot bear to see them die1 and1 having heard their dying cries1 he cannot bear to eat their flesh4 ,on this account he keeps away from his stalls and kitchen4 ,the king was pleased and said1 ,the ,ode says1 ',what other men have in their minds1 ,i can measure by reflection1' ,this might be spoken of you1 my ,master4 ,i indeed did the thing1 but when ,i turned my thoughts inward and sought for it1 ,i could not discover my own mind4 ,when you1 ,master1 spoke those words1 the movements of compassion began to work in my mind4 ,but how is it that this heart has in it what is equal to the attainment of the ,royal sway8 ,mencius said1 ,suppose a man were to make this statement to your ,majesty1 ',my strength is sufficient to lift three thousand catties1 but is not sufficient to lift one feather2 my eyesight is sharp enough to examine the point of an autumn hair1 but ,i do not see a wagon-load of fagots1' would your ,majesty allow what he said8 ,no1 was the king's remark1 and ,mencius proceeded1 ,now here is kindness sufficient to reach to animals1 and yet no benefits are extended from it to the people--how is this8 is an exception to be made here8 ,the truth is1 the feather's not being lifted is because the strength was not used2 the wagon-load of firewood's not being seen is because the eyesight was not used2 and the people's not being loved and protected is because the kindness is not used4 ,therefore your ,majesty's not attaining to the ,royal sway is because you do not do it1 and not because you are not able to do it4 ,the king asked1 ,how may the difference between him who does not do a thing and him who is not able to do it be graphically set forth8 ,mencius replied1 ,in such a thing as taking the ,t'ae mountain under your arm1 and leaping with it over the ,north ,sea1 if you say to people1 ',i am not able to do it1' that is a real case of not being able4 ,in such a matter as breaking off a branch from a tree at the order of a superior1 if you say to people1 ',i am not able to do it1' it is not a case of not being able to do it4 ,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 it2 but it is a case like that of breaking off a branch from a tree4 ,treat with reverence due to age the elders in your own family1 so that those in the families of others shall be similarly treated2 treat with the kindness due to youth the young in your own family1 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 palm4 ,it is said in the ',book of ,poetry1' ',his example acted on his wife1 ,extended to his brethren1 ,and was felt by all the clans and ,states2' ,telling us how ,king ,wan simply took this kindly heart1 and exercised it towards those parties4 ,therefore the carrying out of the feeling of kindness by a ruler will suffice for the love and protection of all within the four seas2 and if he do not carry it out1 he will not be able to protect his wife and children4 ,the way in which the ancients came greatly to surpass other men was no other than this1 that they carried out well what they did1 so as to affect others4 ,now your kindness is sufficient to reach to animals1 and yet no benefits are extended from it to the people4 ,how is this8 ,is an exception to be made here8 ,by weighing we know what things are light1 and what heavy4 ,by measuring we know what things are long1 and what short4 ,all things are so dealt with1 and the mind requires specially to be so4 ,i beg your ,majesty to measure it4--,your ,majesty collects your equipments of war1 endangers your soldiers and officers and excites the resentment of the various princes--do these things cause you pleasure in your mind8 ,the king said1 ,no4 ,how should ,i derive pleasure from these things8 ,my object in them is to seek for what ,i greatly desire4 ,mencius said1 ,may ,i hear from you what it is that your ,majesty greatly desires8 ,the king laughed1 and did not speak4 ,mencius resumed1 ,are you led to desire it because you have not enough of rich and sweet food for your mouth8 or because you have not enough of light and warm clothing for your body8 or because you have not enough of beautifully colored objects to satisfy your eyes8 or because there are not voices and sounds enough to fill your ears8 or because you have not enough of attendants and favorites to stand before you and receive your orders8 ,your ,majesty's various officers are sufficient to supply you with all these things4 ,how can your ,majesty have such a desire on account of them8 ,no1 said the king1 my desire is not on account of them4 ,mencius observed1 ,then what your ,majesty greatly desires can be known4 ,you desire to enlarge your territories1 to have ,ts'in and ,ts'oo coming to your court1 to rule the ,middle ,states1 and to attract to you the barbarous tribes that surround them4 ,but to do what you do in order to seek for what you desire is like climbing a tree to seek for fish4 ,is it so bad as that8 said the king4 ,i apprehend it is worse1 was the reply4 ,if you climb a tree to seek for fish1 although you do not get the fish1 you have no subsequent calamity4 ,but if you do what you do in order to seek for what you desire1 doing it even with all your heart1 you will assuredly afterwards meet with calamities4 ,the king said1 ,may ,i hear what they will be8 ,mencius replied1 ,if the people of ,tsow were fighting with the people of ,ts'oo1 which of them does your ,majesty think would conquer8 ,the people of ,ts'oo would conquer1 was the answer1 and ,mencius pursued1 ,so then1 a small ,state cannot contend with a great1 few cannot contend with many1 nor can the weak contend with the strong4 ,the territory within the seas would embrace nine divisions1 each of a thousand li square4 ,all ,ts'e together is one of them4 ,if with one part you try to subdue the other eight1 what is the difference between that and ,tsow's contending with ,ts'oo8 ,with the desire which you have1 you must turn back to the proper course for its attainment4 ,now1 if your ,majesty will institute a government whose action shall all be benevolent1 this will cause all the officers in the kingdom to wish to stand in your ,majesty's court1 the farmers all to wish to plough in your ,majesty's fields1 the merchants1 both travelling and stationary1 all to wish to store their goods in your ,majesty's market-places1 travellers and visitors all to wish to travel on your ,majesty's roads1 and all under heaven who feel aggrieved by their rulers to wish to come and complain to your ,majesty4 ,when they are so bent1 who will be able to keep them back8 ,the king said1 ,i am stupid and cannot advance to this4 ,but ,i wish you1 my ,master1 to assist my intentions4 ,teach me clearly1 and although ,i am deficient in intelligence and vigor1 ,i should like to try at least to institute such a government4 ,mencius replied1 ,they are only men of education1 who1 without a certain livelihood1 are able to maintain a fixed heart4 ,as to the people1 if they have not a certain livelihood1 they will be found not to have a fixed heart4 ,and if they have not a fixed heart1 there is nothing which they will not do in the way of self-abandonment1 of moral deflection1 of depravity1 and of wild license4 ,when they have thus been involved in crime1 to follow them up and punish them1 is to entrap the people4 ,how can such a thing as entrapping the people be done under the rule of a benevolent man8 ,therefore1 an intelligent ruler will regulate the livelihood of the people1 so as to make sure that1 above1 they shall have sufficient wherewith to serve their parents1 and below1 sufficient wherewith to support their wives and children2 that in good years they shall always be abundantly satisfied1 and that in bad years they shall not be in danger of perishing4 ,after this he may urge them1 and they will proceed to what is good1 for in this case the people will follow after that with readiness4 ,but now the livelihood of the people is so regulated1 that1 above1 they have not sufficient wherewith to serve their parents1 and1 below1 they have not sufficient wherewith to support their wives and children2 even in good years their lives are always embittered1 and in bad years they are in danger of perishing4 ,in such circumstances their only object is to escape from death1 and they are afraid they will not succeed in doing so--what leisure have they to cultivate propriety and righteousness8 ,if your ,majesty wishes to carry out a benevolent government1 why not turn back to what is the essential step to its attainment8 ,let mulberry trees be planted about the homesteads with their five acres1 and persons of fifty years will be able to wear silk4 ,in keeping fowls1 pigs1 dogs1 and swine1 let not their times of breeding be neglected1 and persons of seventy years will be able to eat flesh4 ,let there not be taken away the time that is proper for the cultivation of the field-allotment of a hundred acres1 and the family of eight mouths will not suffer from hunger4 ,let careful attention be paid to the teaching in the various schools1 with repeated inculcation of the filial and fraternal duties1 and gray-haired men will not be seen upon the roads1 carrying burdens on their backs or on their heads4 ,it has never been that the ruler of a ,state1 where these results were seen1 the old wearing silk and eating flesh1 and the black-haired people suffering neither from hunger nor cold1 did not attain to the ,royal dignity4 ,,note3 ,books ,,ii1 ,,iii1 and ,,iv are omitted ,footnote #a3 ,the title of this book in ,chinese is--,king ,hwuy of ,lang2 in chapters and sentences4 ,like the ,books of the ,confucian ,analects1 those of this work are headed by two or three words at or near the commencement of them4 ,each ,book is divided into two parts4 ,this arrangement was made by ,chaou ,k'e1 and to him are due also the divisions into chapters1 and sentences1 or paragraphs1 containing1 it may be1 many sentences4 ,footnote #b3 ,sang was the son of ,king ,hwuy4 ,the first year of his reign is supposed to be ,b4,c4 #cag4 ,sang's name was ,hih4 ,as a posthumous epithet1 ,sang has various meanings3 ,land-enlarger and ,virtuous2 ,successful in ,arms4 ,the interview here recorded seems to have taken place immediately after ,hih's accession1 and ,mencius1 it is said1 was so disappointed by it that he soon after left the country4 ,,the ,,shi-,,king ,metrical translation by ,james ,legge ,,introduction ,the wisdom of ,confucius as a social reformer1 as a teacher and guide of the ,chinese people1 is shown in many ways4 ,he not only gave them a code of personal deportment1 providing them with rules for the etiquette and ceremony of life1 but he instilled into them that profound spirit of domestic piety which is one of the strongest features in the ,chinese character4 ,he took measures to secure also the intellectual cultivation of his followers1 and his ,five ,canons contain all the most ancient works of ,chinese literature1 in the departments of poetry1 history1 philosophy1 and legislation4 ,the ,shi-,king is a collection of ,chinese poetry made by ,confucius himself4 ,this great anthology consists of more than three hundred pieces1 covering the whole range of ,chinese lyric poetry1 the oldest of which dates some eighteen centuries before ,christ1 while the latest of the selections must have been written at the beginning of the sixth century before ,christ4 ,these poems are of the highest interest1 and even nowadays may be read with delight by ,europeans4 ,the ballad and the hymn are among the earliest forms of national poetry1 and the contents of the ,shi-,king naturally show specimens of lyric poetry of this sort4 ,we find there not only hymns1 but also ballads of a really fine and spirited character4 ,sometimes the poems celebrate the common pursuits1 occupations1 and incidents of life4 ,they rise to the exaltation of the epithalamium1 or of the vintage song2 at other times they deal with sentiment and human conduct1 being in the highest degree sententious and epigrammatic4 ,we must give the credit to ,confucius of having saved for us the literature of ,china1 and of having set his people an example in preserving the monuments of a remote antiquity4 ,while the literatures of ancient ,greece and ,rome have largely perished in the convulsions that followed the breaking up of the ,roman empire in ,europe1 when the kingdom of ,china fell into disorder and decrepitude this one great teacher stepped forward to save the precious record of historic fact1 philosophical thought1 and of legislation as well as poetry1 from being swept away by the deluge of revolution4 ,confucius showed his wisdom by the high value he set upon the poetry of his native land1 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 world4 ,confucius has given us his opinion with regard to the poems of the ,shi-,king4 ,no man1 he says1 is worth speaking to who has not mastered the poems of an anthology1 the perusal of which elevates the mind and purifies it from all corrupt thoughts4 ,thanks to the work of modern scholarship1 ,english readers can now verify this dictum for themselves4 ,e4 ,w4 ,,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 ,hark6 from the islet in the stream the voice ,of the fish-hawks that o'er their nests rejoice6 ,from them our thoughts to that young lady go1 ,modest and virtuous1 loth herself to show4 ,where could be found to share our prince's state1 ,so fair1 so virtuous1 and so fit a mate8 ,see how the duckweed's stalks1 or short or long1 ,sway left and right1 as moves the current strong6 ,so hard it was for him the maid to find6 ,by day1 by night1 our prince with constant mind ,sought for her long1 but all his search was vain4 ,awake1 asleep1 he ever felt the pain ,of longing thought1 as when on restless bed1 ,tossing about1 one turns his fevered head4 ,here long1 there short1 afloat the duckweed lies2 ,but caught at last1 we seize the longed-for prize4 ,the maiden modest1 virtuous1 coy1 is found2 ,strike every lute1 and joyous welcome sound4 ,ours now1 the duckweed from the stream we bear1 ,and cook to use with other viands rare4 ,he has the maiden1 modest1 virtuous1 bright2 ,let bells and drums proclaim our great delight ,celebrating the ,industry of ,king ,wan's ,queen ,sweet was the scene4 ,the spreading dolichos ,extended far1 down to the valley's depths1 ,with leaves luxuriant4 ,the orioles ,fluttered around1 and on the bushy trees ,in throngs collected--whence their pleasant notes ,resounded far in richest melody4 ,the spreading dolichos extended far1 ,covering the valley's sides1 down to its depths1 ,with leaves luxuriant and dense4 ,i cut ,it down1 then boiled1 and from the fibres spun ,of cloth1 both fine and coarse1 large store1 ,to wear1 unwearied of such simple dress4 ,now back to my old home1 my parents dear ,to see1 ,i go4 ,the matron ,i have told1 ,who will announcement make4 ,meanwhile my clothes1 ,my private clothes ,i wash1 and rinse my robes4 ,which of them need be rinsed8 and which need not8 ,my parents dear to visit1 back ,i go4 ,in ,praise of a ,bride ,graceful and young the peach-tree stands2 ,how rich its flowers1 all gleaming bright6 ,this bride to her new home repairs2 ,chamber and house she'll order right4 ,graceful and young the peach-tree stands2 ,large crops of fruit it soon will show4 ,this bride to her new home repairs2 ,chamber and house her sway shall know4 ,graceful and young the peach-tree stands1 ,its foliage clustering green and full4 ,this bride to her new home repairs2 ,her household will attest her rule4 ,celebrating ,t'ae-,sze's ,freedom from ,jealousy ,in the ,south are the trees whose branches are bent1 ,and droop in such fashion that o'er their extent ,all the dolichos' creepers fast cling4 ,see our princely lady1 from whom we have got ,rejoicing that's endless6 ,may her happy lot ,and her honors repose ever bring6 ,in the ,south are the trees whose branches are bent1 ,and droop in such fashion that o'er their extent ,all the dolichos' creepers are spread4 ,see our princely lady1 from whom we have got ,rejoicing that's endless6 ,of her happy lot ,and her honors the greatness ne'er fade6 ,in the ,south are the trees whose branches are bent1 ,and droop in such fashion that o'er their extent ,all the dolichos' creepers entwine4 ,see our princely lady1 from whom we have got ,rejoicing that's endless6 ,may her happy lot ,and her honors complete ever shine6 ,the ,fruitfulness of the ,locust ,ye locusts1 wingd tribes1 ,gather in concord fine2 ,well your descendants may ,in numerous bright hosts shine6 ,ye locusts1 wingd tribes1 ,your wings in flight resound2 ,well your descendants may ,in endless lines be found6 ,ye locusts1 wingd tribes1 ,together cluster strong2 ,well your descendants may ,in swarms forever throng6 ,lamenting the ,absence of a ,cherished ,friend ,though small my basket1 all my toil ,filled it with mouse-ears but in part4 ,i set it on the path1 and sighed ,for the dear master of my heart4 ,my steeds1 o'er-tasked1 their progress stayed1 ,when midway up that rocky height4 ,give me a cup from that gilt vase-- ,when shall this longing end in sight8 ,to mount that lofty ridge ,i drove1 ,until my steeds all changed their hue4 ,a cup from that rhinoceros's horn ,may help my longing to subdue4 ,striving to reach that flat-topped hill1 ,my steeds1 worn out1 relaxed their strain2 ,my driver also sank oppressed3-- ,i'll never see my lord again6 ,celebrating the ,goodness of the ,descendants of ,king ,wan ,as the feet of the lin1 which avoid each living thing1 ,so our prince's noble sons no harm to men will bring4 ,they are the lin6 ,as the front of the lin1 never forward thrust in wrath1 ,so our prince's noble grandsons of love tread the path4 ,they are the lin6 ,as the horn of the lin1 flesh-tipped1 no wound to give1 ,so our prince's noble kindred kindly with all live4 ,they are the lin6 ,,note4--,the lin is the female of ,k'e--a fabulous animal--the symbol of all goodness and benevolence2 having the body of a deer1 the tail of an ox1 the hoofs of a horse1 one horn1 the scales of a fish1 etc4 ,its feet do not tread on any living thing--not even on live grass2 it does not butt with its forehead2 and the end of its horn is covered with flesh--to show that1 while able for war1 it wills to have peace4 ,the lin was supposed to appear inaugurating a golden age1 but the poet finds a better auspice of that in the character of ,wan's family and kindred4 ,the ,virtuous ,manners of the ,young ,women ,high and compressed1 the ,southern trees ,no shelter from the sun afford4 ,the girls free ramble by the ,han1 ,but will not hear enticing word4 ,like the broad ,han are they1 ,through which one cannot dive2 ,and like the ,keang's long stream1 ,wherewith no raft can strive4 ,many the fagots bound and piled2 ,the thorns ,i'd hew still more to make4 ,as brides1 those girls their new homes seek2 ,their colts to feed ,i'd undertake4 ,like the broad ,han are they1 ,through which one cannot dive2 ,and like the ,keang's long stream1 ,wherewith no raft can strive4 ,many the fagots bound and piled2 ,the ,southern-wood ,i'd cut for more4 ,as brides1 those girls their new homes seek2 ,food for their colts ,i'd bring large store4 ,like the broad ,han are they1 ,through which one cannot dive2 ,and like the ,keang's long stream1 ,wherewith no raft can strive4 ,praise of a ,rabbit-,catcher ,careful he sets his rabbit-nets all round2 ,chang-chang his blows upon the pegs resound4 ,stalwart the man and bold6 his bearing all ,shows he might be his prince's shield and wall4 ,careful he is his rabbit-nets to place ,where many paths of rabbits' feet bear trace4 ,stalwart the man and bold6 'tis plain to see ,he to his prince companion good would be4 ,careful he is his rabbit-nets to spread1 ,where in the forest's depth the trees give shade4 ,stalwart the man and bold6 fit his the part ,guide to his prince to be1 and faithful heart4 ,the ,song of the ,plantain-,gatherers ,we gather and gather the plantains2 ,come gather them anyhow4 ,yes1 gather and gather the plantains1 ,and here we have got them now4 ,we gather and gather the plantains2 ,now off the ears we must tear4 ,yes1 gather and gather the plantains1 ,and now the seeds are laid bare4 ,we gather and gather the plantains1 ,the seeds in our skirts are placed4 ,yes1 gather and gather the plantains4 ,ho6 safe in the girdled waist6 ,the ,affection of the ,wives on the ,joo ,along the raised banks of the ,joo1 ,to hew slim stem and branch ,i wrought1 ,my lord away1 my husband true1 ,like hunger-pang my troubled thought6 ,along the raised banks of the ,joo1 ,branch and fresh shoot confessed my art4 ,i've seen my lord1 my husband true1 ,and still he folds me in his heart4 ,as the toiled bream makes red its tail1 ,toil you1 ,sir1 for the ,royal ,house2 ,amidst its blazing fires1 nor quail3-- ,your parents see you pay your vows4 ,,book ,,ii ,,the ,,odes ,,of ,,shaou ,,and ,,the ,,south ,the ,marriage of a ,princess ,in the magpie's nest ,dwells the dove at rest4 ,this young bride goes to her future home2 ,to meet her a hundred chariots come4 ,of the magpie's nest ,is the dove possessed4 ,this bride goes to her new home to live2 ,and escort a hundred chariots give4 ,the nest magpie wove ,now filled by the dove4 ,this bride now takes to her home her way2 ,and these numerous cars her state display4 ,the ,industry and ,reverence of a ,prince's ,wife ,around the pools1 the islets o'er1 ,fast she plucks white ,southern-wood1 ,to help the sacrificial store2 ,and for our prince does service good4 ,where streams among the valleys shine1 ,of ,southern-woods she plucks the white2 ,and brings it to the sacred shrine1 ,to aid our prince in solemn rite4 ,in head-dress high1 most reverent1 she ,the temple seeks at early dawn4 ,the service o'er1 the head-dress see ,to her own chamber slow withdrawn4 ,the ,wife of ,some ,great ,officer ,bewails ,his ,absence ,shrill chirp the insects in the grass2 ,all about the hoppers spring4 ,while ,i my husband do not see1 ,sorrow must my bosom wring4 ,o to meet him6 ,o to greet him6 ,then my heart would rest and sing4 ,ascending high that ,southern hill1 ,turtle ferns ,i strove to get4 ,while ,i my husband do not see1 ,sorrow must my heart beset4 ,o to meet him6 ,o to greet him6 ,then my heart would cease to fret4 ,ascending high that ,southern hill1 ,spinous ferns ,i sought to find4 ,while ,i my husband do not see1 ,rankles sorrow in my mind4 ,o to meet him6 ,o to greet him6 ,in my heart would peace be shrined4 ,the ,diligence of the ,young ,wife of an ,officer ,she gathers fast the large duckweed1 ,from valley stream that southward flows2 ,and for the pondweed to the pools ,left on the plains by floods she goes4 ,the plants1 when closed her toil1 she puts ,in baskets round and baskets square4 ,then home she hies to cook her spoil1 ,in pans and tripods ready there4 ,in sacred chamber this she sets1 ,where the light falls down through the wall4 ',tis she1 our lord's young reverent wife1 ,who manages this service all4 ,the ,love of the ,people for the ,duke of ,shaou ,o fell not that sweet pear-tree6 ,see how its branches spread4 ,spoil not its shade1 ,for ,shaou's chief laid ,beneath it his weary head4 ,o clip not that sweet pear-tree6 ,each twig and leaflet spare4 ',tis sacred now1 ,since the lord of ,shaou1 ,when weary1 rested him there4 ,o touch not that sweet pear-tree6 ,bend not a twig of it now4 ,there long ago1 ,as the stories show1 ,oft halted the chief of ,shaou4 ,the ,easy ,dignity of the ,officers at ,some ,court ,arrayed in skins of lamb or sheep1 ,with five silk braidings all of white1 ,from court they go1 to take their meal1 ,all self-possessed1 with spirits light4 ,how on their skins of lamb or sheep ,the five seams wrought with white silk show6 ,with easy steps1 and self-possessed1 ,from court to take their meal1 they go4 ,upon their skins of lamb or sheep ,shines the white silk the seams to link4 ,with easy steps and self-possessed1 ,they go from court to eat and drink4 ,anxiety of a ,young ,lady to ,get ,married ,ripe1 the plums fall from the bough2 ,only seven-tenths left there now6 ,ye whose hearts on me are set1 ,now the time is fortunate6 ,ripe1 the plums fall from the bough2 ,only three-tenths left there now6 ,ye who wish my love to gain1 ,will not now apply in vain6 ,no more plums upon the bough6 ,all are in my basket now6 ,ye who me with ardor seek1 ,need the word but freely speak6 ,,book ,,iii ,,the ,,odes ,,of ,p',,ei ,an ,officer ,bewails the ,neglect with which ,he is ,treated ,it floats about1 that boat of cypress wood1 ,now here1 now there1 as by the current borne4 ,nor rest nor sleep comes in my troubled mood2 ,i suffer as when painful wound has torn ,the shrinking body4 ,thus ,i dwell forlorn1 ,and aimless muse1 my thoughts of sorrow full4 ,i might with wine refresh my spirit worn2 ,i might go forth1 and1 sauntering try to cool ,the fever of my heart2 but grief holds sullen rule4 ,my mind resembles not a mirror plate1 ,reflecting all the impressions it receives4 ,the good ,i love1 the bad regard with hate2 ,i only cherish whom my heart believes4 ,colleagues ,i have1 but yet my spirit grieves1 ,that on their honor ,i cannot depend4 ,i speak1 but my complaint no influence leaves ,upon their hearts2 with mine no feelings blend2 ,with me in anger they1 and fierce disdain contend4 ,my mind is fixed1 and cannot1 like a stone1 ,be turned at will indifferently about2 ,and what ,i think1 to that1 and that alone1 ,i utterance give1 alike within1 without2 ,nor can like mat be rolled and carried out4 ,with dignity in presence of them all1 ,my conduct marked1 my goodness who shall scout8 ,my foes ,i boldly challenge1 great and small1 ,if there be aught in me they can in question call4 ,how full of trouble is my anxious heart6 ,with hate the blatant herd of creatures mean ,ceaseless pursue4 ,of their attacks the smart ,keeps my mind in distress4 ,their venomed spleen ,aye vents itself2 and with insulting mien ,they vex my soul2 and no one on my side ,a word will speak4 ,silent1 alone1 unseen1 ,i think of my sad case2 then opening wide ,my eyes1 as if from sleep1 ,i beat my breast1 sore-tried4 ,thy disc1 ,o sun1 should ever be complete1 ,while thine1 ,o changing moon1 doth wax and wane4 ,but now our sun hath waned1 weak and effete1 ,and moons are ever full4 ,my heart with pain ,is firmly bound1 and held in sorrow's chain1 ,as to the body cleaves an unwashed dress4 ,silent ,i think of my sad case2 in vain ,i try to find relief from my distress4 ,would ,i had wings to fly where ills no longer press6 ,a ,wife ,deplores the ,absence of ,her ,husband ,away the startled pheasant flies1 ,with lazy movement of his wings4 ,borne was my heart's lord from my eyes2-- ,what pain the separation brings6 ,the pheasant1 though no more in view1 ,his cry1 below1 above1 forth sends4 ,alas6 my princely lord1 'tis you-- ,your absence1 that my bosom rends4 ,at sun and moon ,i sit and gaze1 ,in converse with my troubled heart4 ,far1 far from me my husband stays6 ,when will he come to heal its smart8 ,ye princely men who with him mate1 ,say1 mark ye not his virtuous way4 ,his rule is--covet nought1 none hate2-- ,how can his steps from goodness stray8 ,the ,plaint of a ,rejected ,wife ,the east wind gently blows1 ,with cloudy skies and rain4 ',twixt man and wife should ne'er be strife1 ,but harmony obtain4 ,radish and mustard plants ,are used1 though some be poor2 ,while my good name is free from blame1 ,don't thrust me from your door4 ,i go along the road1 ,slow1 with reluctant heart4 ,your escort lame to door but came1 ,there glad from me to part4 ,sow-thistle1 bitter called1 ,as shepherd's purse is sweet2 ,with your new mate you feast elate1 ,as joyous brothers meet4 ,part clear1 the stream of ,king ,is foul beside the ,wei4 ,you feast elate with your new mate1 ,and take no heed of me4 ,loose mate1 avoid my dam1 ,nor dare my basket move6 ,person slighted1 life all blighted1 ,what can the future prove8 ,the water deep1 in boat1 ,or raft-sustained1 ,i'd go2 ,and where the stream did narrow seem1 ,i dived or breasted through4 ,i labored to increase ,our means1 or great or small2 ,when 'mong friends near death did appear1 ,on knees to help ,i'd crawl4 ,no cherishing you give1 ,i'm hostile in your eyes4 ,as pedler's wares for which none cares1 ,my virtues you despise4 ,when poverty was nigh1 ,i strove our means to spare2 ,you1 now rich grown1 me scorn to own2 ,to poison me compare4 ,the stores for winter piled ,are all unprized in spring4 ,so now1 elate with your new mate1 ,myself away you fling4 ,your cool disdain for me ,a bitter anguish hath4 ,the early time1 our love's sweet prime1 ,in you wakes only wrath4 ,soldiers of ,wei ,bewail ,separation from ,their ,families ,list to the thunder and roll of the drum6 ,see how we spring and brandish the dart6 ,some raise ,ts'aou's walls2 some do field work at home2 ,but we to the southward lonely depart4 ,our chief1 ,sun ,tsze-chung1 agreement has made1 ,our forces to join with ,ch'in and with ,sung4 ,when shall we back from this service be led8 ,our hearts are all sad1 our courage unstrung4 ,here we are halting1 and there we delay2 ,anon we soon lose our high-mettled steeds4 ,the forest's gloom makes our steps go astray2 ,each thicket of trees our searching misleads4 ,for death as for life1 at home or abroad1 ,we pledged to our wives our faithfulest word4 ,their hands clasped in ours1 together we vowed1 ,we'd live to old age in sweetest accord4 ,this march to the ,south can end but in ill2 ,oh6 never shall we our wives again meet4 ,the word that we pledged we cannot fulfil2 ,us home returning they never will greet4 ,an ,officer ,tells of ,his ,mean ,employment ,with mind indifferent1 things ,i easy take2 ,in every dance ,i prompt appearance make3-- ,then1 when the sun is at his topmost height1 ,there1 in the place that courts the public sight4 ,with figure large ,i in the courtyard dance1 ,and the duke smiles1 when he beholds me prance4 ,a tiger's strength ,i have2 the steeds swift bound2 ,the reins as ribbons in my hands are found4 ,see how ,i hold the flute in my left hand2 ,in right the pheasant's plume1 waved like a wand2 ,with visage red1 where rouge you think to trace1 ,while the duke pleased1 sends down the cup of grace6 ,hazel on hills2 the ling in meadow damp2-- ,each has its place1 while ,i'm a slighted scamp4 ,my thoughts go back to th' early days of ,chow1 ,and muse upon its chiefs1 not equalled now4 ,o noble chiefs1 who then the ,west adorned1 ,would ye have thus neglected me and scorned8 ,an ,officer ,sets ,forth ,his ,hard ,lot ,my way leads forth by the gate on the north2 ,my heart is full of woe4 ,i hav'n't a cent1 begged1 stolen1 or lent1 ,and friends forget me so4 ,so let it be6 'tis ,heaven's decree4 ,what can ,i say--a poor fellow like me8 ,the ,king has his throne1 sans sorrow or moan2 ,on me fall all his cares1 ,and when ,i come home1 resolved not to roam1 ,each one indignant stares4 ,so let it be6 'tis ,heaven's decree4 ,what can ,i say--a poor fellow like me8 ,each thing of the ,king1 and the fate of the ,state1 ,on me come more and more4 ,and when1 sad and worn1 ,i come back forlorn1 ,they thrust me from the door4 ,so let it be6 'tis ,heaven's decree4 ,what can ,i say--a poor fellow like me8 ,the ,complaint of a ,neglected ,wife ,when the upper robe is green1 ,with a yellow lining seen1 ,there we have a certain token1 ,right is wronged and order broken4 ,how can sorrow from my heart ,in a case like this depart8 ,color green the robe displays2 ,lower garment yellow's blaze4 ,thus it is that favorite mean ,in the place of wife is seen4 ,vain the conflict with my grief2 ,memory denies relief4 ,yes1 'twas you the green who dyed1 ,you who fed the favorite's pride4 ,anger rises in my heart1 ,pierces it as with a dart4 ,but on ancient rules lean ,i1 ,lest to wrong my thoughts should fly4 ,fine or coarse1 if thin the dress1 ,cold winds always cause distress4 ,hard my lot1 my sorrow deep1 ,but my thoughts in check ,i keep4 ,ancient story brings to mind ,sufferers who were resigned4 ,,note4--,yellow is one of the five correct colors of the ,chinese1 while green is one of the intermediate colors that are less esteemed4 ,here we have the yellow used merely as a lining to the green1 or employed in the lower1 or less honorable1 part of the dress2--an inversion of propriety1 and intimating how a favorite had usurped the place of the rightful wife and thrust her down4 ,in ,praise of a ,maiden ,o sweet maiden1 so fair and retiring1 ,at the corner ,i'm waiting for you2 ,and ,i'm scratching my head1 and inquiring ,what on earth it were best ,i should do4 ,oh6 the maiden1 so handsome and coy1 ,for a pledge gave a slim rosy reed4 ,than the reed is she brighter1 my joy2 ,on her loveliness how my thoughts feed6 ,in the pastures a t'e blade she sought1 ,and she gave it1 so elegant1 rare4 ,oh6 the grass does not dwell in my thought1 ,but the donor1 more elegant1 fair4 ,discontent ,as when the north winds keenly blow1 ,and all around fast falls the snow1 ,the source of pain and suffering great1 ,so now it is in ,wei's poor state4 ,let us join hands and haste away1 ,my friends and lovers all4 ',tis not a time will brook delay2 ,things for prompt action call4 ,as when the north winds whistle shrill1 ,and drifting snows each hollow fill1 ,the source of pain and suffering great1 ,so now it is in ,wei's poor state1 ,let us join hands1 and leave for aye1 ,my friends and lovers all1 ',tis not a time will brook delay2 ,things for prompt action call4 ,we look for red1 and foxes meet2 ,for black1 and crows our vision greet4 ,the creatures1 both of omen bad1 ,well suit the state of ,wei so sad4 ,let us join hands and mount our cars1 ,my friends and lovers all4 ,no time remains for wordy jars2 ,things for prompt action call4 ,chwang ,keang ,bemoans ,her ,husband's ,cruelty ,fierce is the wind and cold2 ,and such is he4 ,smiling he looks1 and bold ,speaks mockingly4 ,scornful and lewd his words1 ,haughty his smile4 ,bound is my heart with cords ,in sorrow's coil4 ,as cloud of dust wind-blown1 ,just such is he4 ,ready he seems to own1 ,and come to me4 ,but he comes not nor goes1 ,stands in his pride4 ,long1 long1 with painful throes1 ,grieved ,i abide4 ,strong blew the wind2 the cloud ,hastened away4 ,soon dark again1 the shroud ,covers the day4 ,i wake1 and sleep no more ,visits my eyes4 ,his course ,i sad deplore1 ,with heavy sighs4 ,cloudy the sky1 and dark2 ,the thunders roll4 ,such outward signs well mark ,my troubled soul4 ,i wake1 and sleep no more ,comes to give rest4 ,his course ,i sad deplore1 ,in anguished breast4 ,,note3 ,selections from ,books ,,iv41 ,v41 and ,,vi41 have been omitted4--,,editor4 ,,book ,,vii ,,the ,,odes ,,of ,,ch',,ing ,the ,people's ,admiration for ,duke ,woo ,the black robes well your form befit2 ,when they are worn we'll make you new4 ,now for your court6 oh6 there we'll sit1 ,and watch how you your duties do4 ,and when we to our homes repair1 ,we'll send to you our richest fare1 ,such is the love to you we bear6 ,those robes well with your virtue match2 ,when they are worn we'll make you new4 ,now for your court6 ,there will we watch1 ,well pleased1 how you your duties do4 ,and when we to our homes repair1 ,we'll send to you our richest fare1 ,such is the love to you we bear6 ,those robes your character beseem2 ,when they are worn we'll make you new4 ,now for your court6 oh6 there we deem ,it pleasure great your form to view4 ,and when we to our homes repair1 ,we'll send to you our richest fare1 ,such is the love to you we bear6 ,a ,wife ,consoled by ,her ,husband's ,arrival ,cold is the wind1 fast falls the rain1 ,the cock aye shrilly crows4 ,but ,i have seen my lord again2-- ,now must my heart repose4 ,whistles the wind1 patters the rain1 ,the cock's crow far resounds4 ,but ,i have seen my lord again1 ,and healed are my heart's wounds4 ,all's dark amid the wind and rain1 ,ceaseless the cock's clear voice6 ,but ,i have seen my lord again2-- ,should not my heart rejoice8 ,in ,praise of ,some ,lady ,there by his side in chariot rideth she1 ,as lovely flower of the hibiscus tree1 ,so fair her face2 and when about they wheel1 ,her girdle gems of ,ken themselves reveal4 ,for beauty all the ,house of ,kang have fame2 ,its eldest daughter--she beseems her name4 ,there on the path1 close by him1 walketh she1 ,bright as the blossom of hibiscus tree1 ,and fair her face2 and when around they flit1 ,her girdle gems a tinkling sound emit4 ,among the ,keang she has distinguished place1 ,for virtuous fame renowned1 and peerless grace4 ,a ,man's ,praise of ,his ,wife ,my path forth from the east gate lay1 ,where cloud-like moved the girls at play4 ,numerous are they1 as clouds so bright1 ,but not on them my heart's thoughts light4 ,dressed in a thin white silk1 with coiffure gray ,is she1 my wife1 my joy in life's low way4 ,forth by the covering wall's high tower1 ,i went1 and saw1 like rush in flower1 ,each flaunting girl4 ,brilliant are they1 ,but not with them my heart's thoughts stay4 ,in thin white silk1 with head-dress madder-dyed1 ,is she1 my sole delight1 'foretime my bride4 ,an ,entreaty ,along the great highway1 ,i hold you by the cuff4 ,o spurn me not1 ,i pray1 ,nor break old friendship off4 ,along the highway worn1 ,i hold your hand in mine4 ,do not as vile me scorn2 ,your love ,i can't resign4 ,a ,woman ,scorning ,her ,lover ,o dear6 that artful boy ,refuses me a word6 ,but1 ,sir1 ,i shall enjoy ,my food1 though you're absurd6 ,o dear6 that artful boy ,my table will not share6 ,but1 ,sir1 ,i shall enjoy ,my rest1 though you're not there6 ,a ,lady ,mourns the ,absence of ,her ,student ,lover ,you student1 with the collar blue1 ,long pines my heart with anxious pain4 ,although ,i do not go to you1 ,why from all word do you refrain8 ,o you1 with girdle strings of blue1 ,my thoughts to you forever roam6 ,although ,i do not go to you1 ,yet why to me should you not come8 ,how reckless you1 how light and wild1 ,there by the tower upon the wall6 ,one day1 from sight of you exiled1 ,as long as three long months ,i call4 ,,note3 ,selections from ,books ,,iv41 ,v41 and ,,vi41 have been omitted4--,,editor4 ,,book ,,viii ,,the ,,odes ,,of ,,ts',e ,a ,wife ,urging ,her ,husband to ,action ,his lady to the marquis says1 ,the cock has crowed2 'tis late4 ,get up1 my lord1 and haste to court4 ',tis full2 for you they wait4 ,she did not hear the cock's shrill sound1 ,only the blueflies buzzing round4 ,again she wakes him with the words1 ,the east1 my lord1 is bright4 ,a crowded court your presence seeks2 ,get up and hail the light4 ',twas not the dawning light which shone1 ,but that which by the moon was thrown4 ,he sleeping still1 once more she says1 ,the flies are buzzing loud4 ,to lie and dream here by your side ,were pleasant1 but the crowd ,of officers will soon retire2 ,draw not on you and me their ire6 ,the ,folly of ,useless ,effort ,the weeds will but the ranker grow1 ,if fields too large you seek to till4 ,to try to gain men far away ,with grief your toiling heart will fill1 ,if fields too large you seek to till1 ,the weeds will only rise more strong4 ,to try to gain men far away ,will but your heart's distress prolong4 ,things grow the best when to themselves ,left1 and to nature's vigor rare4 ,how young and tender is the child1 ,with his twin tufts of falling hair6 ,but when you him ere long behold1 ,that child shall cap of manhood wear6 ,the ,prince of ,loo ,a grand man is the prince of ,loo1 ,with person large and high4 ,lofty his front and suited to ,the fine glance of his eye6 ,swift are his feet4 ,in archery ,what man with him can vie8 ,with all these goodly qualities1 ,we see him and we sigh6 ,renowned through all the land is he1 ,the nephew of our lord4 ,with clear and lovely eyes1 his grace ,may not be told by word4 ,all day at target practice1 ,he'll never miss the bird4 ,such is the prince of ,loo1 and yet ,with grief for him we're stirred6 ,all grace and beauty he displays1 ,high forehead and eyes bright4 ,and dancing choice6 ,his arrows all ,the target hit aright4 ,straight through they go1 and every one ,lights on the self-same spot4 ,rebellion he could well withstand1 ,and yet we mourn his lot6 ,,book ,,ix ,,the ,,odes ,,of ,,wei ,on the ,misgovernment of the ,state ,a fruit1 small as the garden peach1 ,may still be used for food4 ,a ,state1 though poor as ours1 might thrive1 ,if but its rule were good4 ,our rule is bad1 our ,state is sad1 ,with mournful heart ,i grieve4 ,all can from instrument and voice ,my mood of mind perceive4 ,who know me not1 with scornful thought1 ,deem me a scholar proud4 ,those men are right1 they fiercely say1 ,what mean your words so loud8 ,deep in my heart my sorrows lie1 ,and none the cause may know4 ,how should they know who never try ,to learn whence comes our woe8 ,the garden jujube1 although small1 ,may still be used for food4 ,a ,state1 though poor as ours1 might thrive1 ,if but its rule were good4 ,our rule is bad1 our ,state is sad1 ,with mournful heart ,i grieve4 ,methinks ,i'll wander through the land1 ,my misery to relieve4 ,who know me not1 with scornful thought1 ,deem that wild views ,i hold4 ,those men are right1 they fiercely say1 ,what mean your words so bold8 ,deep in my heart my sorrows lie1 ,and none the cause may know4 ,how can they know1 who never try ,to learn whence comes our woe8 ,the ,mean ,husband ,thin cloth of dolichos supplies the shoes1 ,in which some have to brave the frost and cold4 ,a bride1 when poor1 her tender hands must use1 ,her dress to make1 and the sharp needle hold4 ,this man is wealthy1 yet he makes his bride ,collars and waistbands for his robes provide4 ,conscious of wealth1 he moves with easy mien2 ,politely on the left he takes his place2 ,the ivory pin is at his girdle seen3-- ,his dress and gait show gentlemanly grace4 ,why do we brand him in our satire here8 ',tis this---his niggard soul provokes the sneer4 ,a ,young ,soldier on ,service ,to the top of that tree-clad hill ,i go1 ,and towards my father ,i gaze1 ,till with my mind's eye his form ,i espy1 ,and my mind's ear hears how he says3-- ,alas for my son on service abroad6 ,he rests not from morning till eve4 ,may he careful be and come back to me6 ,while he is away1 how ,i grieve6 ,to the top of that barren hill ,i climb1 ,and towards my mother ,i gaze1 ,till with my mind's eye her form ,i espy1 ,and my mind's ear hears how she says3-- ,alas for my child on service abroad6 ,he never in sleep shuts an eye4 ,may he careful be1 and come back to me6 ,in the wild may his body not lie6 ,up the lofty ridge ,i1 toiling1 ascend1 ,and towards my brother ,i gaze1 ,till with my mind's eye his form ,i espy1 ,and my mind's ear hears how he says3-- ,alas6 my young brother1 serving abroad1 ,all day with his comrades must roam4 ,may he careful be1 and come back to me1 ,and die not away from his home4 ,,book ,x ,,the ,,odes ,,of ,,tang ,the ,king ,goes to ,war ,the wild geese fly the bushy oaks around1 ,with clamor loud4 ,suh-suh their wings resound1 ,as for their feet poor resting-place is found4 ,the ,king's affairs admit of no delay4 ,our millet still unsown1 we haste away4 ,no food is left our parents to supply2 ,when we are gone1 on whom can they rely8 ,o azure ,heaven1 that shinest there afar1 ,when shall our homes receive us from the war8 ,the wild geese on the bushy jujube-trees ,attempt to settle and are ill at ease2-- ,suh-suh their wings go flapping in the breeze4 ,the ,king's affairs admit of no delay2 ,our millet still unsown1 we haste away4 ,how shall our parents their requirements get8 ,how in our absence shall their wants be met8 ,o azure ,heaven1 that shinest there afar1 ,when shall our homes receive us from the war8 ,the bushy mulberry-trees the geese in rows ,seek eager and to rest around them close-- ,with rustling loud1 as disappointment grows4 ,the ,king's affairs admit of no delay2 ,to plant our rice and maize we cannot stay4 ,how shall our parents find their wonted food8 ,when we are gone1 who will to them be good8 ,o azure ,heaven1 that shinest there afar1 ,when shall our homes receive us from the war8 ,lament of a ,bereaved ,person ,a russet pear-tree rises all alone1 ,but rich the growth of leaves upon it shown6 ,i walk alone1 without one brother left1 ,and thus of natural aid am ,i bereft4 ,plenty of people there are all around1 ,but none like my own father's sons are found4 ,ye travellers1 who forever hurry by1 ,why on me turn the unsympathizing eye8 ,no brother lives with whom my cause to plead2-- ,why not perform for me the helping deed8 ,a russet pear-tree rises all alone1 ,but rich with verdant foliage o'ergrown4 ,i walk alone1 without one brother's care1 ,to whom ,i might1 amid my straits repair4 ,plenty of people there are all around1 ,but none like those of my own name are found4 ,ye travellers1 who forever hurry by1 ,why on me turn the unsympathizing eye8 ,no brother lives with whom my cause to plead2-- ,why not perform for me the helping deed8 ,the ,drawbacks of ,poverty ,on the left of the way1 a russet pear-tree ,stands there all alone--a fit image of me4 ,there is that princely man6 ,o that he would come1 ,and in my poor dwelling with me be at home6 ,in the core of my heart do ,i love him1 but say1 ,whence shall ,i procure him the wants of the day8 ,at the bend in the way a russet pear-tree ,stands there all alone--a fit image of me4 ,there is that princely man6 ,o that he would come1 ,and rambling with me be himself here at home6 ,in the core of my heart ,i love him1 but say1 ,whence shall ,i procure him the wants of the day8 ,a ,wife ,mourns for ,her ,husband ,the dolichos grows and covers the thorn1 ,o'er the waste is the dragon-plant creeping4 ,the man of my heart is away and ,i mourn-- ,what home have ,i1 lonely and weeping8 ,covering the jujubes the dolichos grows1 ,the graves many dragon-plants cover2 ,but where is the man on whose breast ,i'd repose8 ,no home have ,i1 having no lover6 ,fair to see was the pillow of horn1 ,and fair the bed-chamber's adorning2 ,but the man of my heart is not here1 and ,i mourn ,all alone1 and wait for the morning4 ,while the long days of summer pass over my head1 ,and long winter nights leave their traces1 ,i'm alone6 ,till a hundred of years shall have fled1 ,and then ,i shall meet his embraces4 ,through the long winter nights ,i am burdened with fears1 ,through the long summer days ,i am lonely2 ,but when time shall have counted its hundreds of years ,i then shall be his--and his only6 ,,book ,,xi ,,the ,,odes ,,of ,,ts',,in ,celebrating the ,opulence of the ,lords of ,ts'in ,our ruler to the hunt proceeds2 ,and black as iron are his steeds ,that heed the charioteer's command1 ,who holds the six reins in his hand4 ,his favorites follow to the chase1 ,rejoicing in his special grace4 ,the season's males1 alarmed1 arise-- ,the season's males1 of wondrous size4 ,driven by the beaters1 forth they spring1 ,soon caught within the hunters' ring4 ,drive on their left1 the ruler cries2 ,and to its mark his arrow flies4 ,the hunting done1 northward he goes2 ,and in the park the driver shows ,the horses' points1 and his own skill ,that rules and guides them at his will4 ,light cars whose teams small bells display1 ,the long-and short-mouthed dogs convey4 ,a ,complaint ,he lodged us in a spacious house1 ,and plenteous was our fare4 ,but now at every frugal meal ,there's not a scrap to spare4 ,alas6 alas that this good man ,could not go on as he began6 ,a ,wife's ,grief ,because of ,her ,husband's ,absence ,the falcon swiftly seeks the north1 ,and forest gloom that sent it forth4 ,since ,i no more my husband see1 ,my heart from grief is never free4 ,o how is it1 ,i long to know1 ,that he1 my lord1 forgets me so8 ,bushy oaks on the mountain grow1 ,and six elms where the ground is low4 ,but ,i1 my husband seen no more1 ,my sad and joyless fate deplore4 ,o how is it1 ,i long to know1 ,that he1 my lord1 forgets me so8 ,the hills the bushy wild plums show1 ,and pear-trees grace the ground below4 ,but1 with my husband from me gone1 ,as drunk with grief1 ,i dwell alone4 ,o how is it1 ,i long to know1 ,that he1 my lord1 forgets me so8 ,lament for ,three ,brothers ,they flit about1 the yellow birds1 ,and rest upon the jujubes find4 ,who buried were in duke ,muh's grave1 ,alive to awful death consigned8 ',mong brothers three1 who met that fate1 ',twas sad the first1 ,yen-seih to see4 ,he stood alone2 a hundred men ,could show no other such as he4 ,when to the yawning grave he came1 ,terror unnerved and shook his frame4 ,why thus destroy our noblest men1 ,to thee we cry1 ,o azure ,heaven6 ,to save ,yen-seih from death1 we would ,a hundred lives have freely given4 ,they flit about1 the yellow birds1 ,and on the mulberry-trees rest find4 ,who buried were in duke ,muh's grave1 ,alive to awful death consigned8 ',mong brothers three1 who met that fate1 ',twas sad the next1 ,chung-hang to see4 ,when on him pressed a hundred men1 ,a match for all of them was he4 ,when to the yawning grave he came1 ,terror unnerved and shook his frame4 ,why thus destroy our noblest men1 ,to thee we cry1 ,o azure ,heaven6 ,to save ,chung-hang from death1 we would ,a hundred lives have freely given4 ,they flit about1 the yellow birds1 ,and rest upon the thorn-trees find4 ,who buried were in duke ,muh's grave1 ,alive to awful death consigned8 ',mong brothers three1 who met that fate1 ',twas sad the third1 ,k'en-foo1 to see4 ,a hundred men in desperate fight ,successfully withstand could he4 ,when to the yawning grave he came1 ,terror unnerved and shook his frame4 ,why thus destroy our noblest men1 ,to thee we cry1 ,o azure ,heaven6 ,to save ,k'en-foo from death1 we would ,a hundred lives have freely given4 ,,note4--,the incident related in this poem occurred in the year ,b4,c4 #fbj1 when the duke of ,muh died after playing an important part in the affairs of ,northwest ,china4 ,muh required the three officers here celebrated1 to be buried with him1 and according to the ,historical ,records this barbarous practice began with duke ,ching1 ,muh's predecessor4 ,in all1 #agj individuals were buried with ,muh4 ,the death of the last distinguished man of the ,ts'in dynasty1 the ,emperor ,i1 was subsequently celebrated by the entombment with him of all the inmates of his harem4 ,in ,praise of a ,ruler of ,ts'in ,what trees grow on the ,chung-nan hill8 ,the white fir and the plum4 ,in fur of fox1 'neath 'broidered robe1 ,thither our prince is come4 ,his face glows with vermilion hue4 ,o may he prove a ruler true6 ,what find we on the ,chung-nan hill8 ,deep nook and open glade4 ,our prince shows there the double ,ke ,on lower robe displayed4 ,his pendant holds each tinkling gem1 ,long life be his1 and deathless fame6 ,the ,generous ,nephew ,i escorted my uncle to ,tsin1 ,till the ,wei we crossed on the way4 ,then ,i gave as ,i left ,for his carriage a gift ,four steeds1 and each steed was a bay4 ,i escorted my uncle to ,tsin1 ,and ,i thought of him much in my heart4 ,pendent stones1 and with them ,of fine jasper a gem1 ,i gave1 and then saw him depart4 ,,book ,,xii ,,the ,,odes ,,of ,,ch',,in ,the ,contentment of a ,poor ,recluse ,my only door some pieces of crossed wood1 ,within it ,i can rest enjoy4 ,i drink the water wimpling from the spring2 ,nor hunger can my peace destroy4 ,purged from ambition's aims ,i say1 ,for fish4 ,we need not bream caught in the ,ho2 ,nor1 to possess the sweets of love1 require ,to ,ts'e1 to find a ,keang1 to go4 ,the man contented with his lot1 a meal ,of fish without ,ho carp can make2 ,nor needs1 to rest in his domestic joy1 ,a ,tsze of ,sung as wife to take4 ,the ,disappointed ,lover ,where grow the willows near the eastern gate1 ,and 'neath their leafy shade we could recline1 ,she said at evening she would me await1 ,and brightly now ,i see the day-star shine6 ,here where the willows near the eastern gate ,grow1 and their dense leaves make a shady gloom1 ,she said at evening she would me await4 ,see now the morning star the sky illume6 ,a ,love-,song ,the moon comes forth1 bright in the sky2 ,a lovelier sight to draw my eye ,is she1 that lady fair4 ,she round my heart has fixed love's chain1 ,but all my longings are in vain4 ',tis hard the grief to bear4 ,the moon comes forth1 a splendid sight2 ,more winning far that lady bright1 ,object of my desire6 ,deep-seated is my anxious grief2 ,in vain ,i seek to find relief2 ,while glows the secret fire4 ,the rising moon shines mild and fair2 ,more bright is she1 whose beauty rare ,my heart with longing fills4 ,with eager wish ,i pine in vain2 ,o for relief from constant pain1 ,which through my bosom thrills6 ,the ,lament of a ,lover ,there where its shores the marsh surround1 ,rushes and lotus plants abound4 ,their loveliness brings to my mind ,the lovelier one that ,i would find4 ,in vain ,i try to ease the smart ,of wounded love that wrings my heart4 ,in waking thought and nightly dreams1 ,from every pore the water streams4 ,all round the marsh's shores are seen ,valerian flowers and rushes green4 ,but lovelier is that ,beauty rare1 ,handsome and large1 and tall and fair1 ,i wish and long to call her mine1 ,doomed with the longing still to pine4 ,nor day nor night e'er brings relief2 ,my inmost heart is full of grief4 ,around the marsh1 in rich display1 ,grow rush and lotus flowers1 all gay4 ,but not with her do they compare1 ,so tall and large1 majestic1 fair4 ,both day and night1 ,i nothing speed2 ,still clings to me the aching need4 ,on side1 on back1 on face1 ,i lie1 ,but vain each change of posture4 ,,the ,,odes ,,of ,,kwei ,the ,wish of an ,unhappy ,man ,where the grounds are wet and low1 ,there the trees of goat-peach grow1 ,with their branches small and smooth1 ,glossy in their tender youth4 ,joy it were to me1 ,o tree1 ,consciousness to want like thee4 ,where the grounds are wet and low1 ,there the trees of goat-peach grow4 ,soft and fragrant are their flowers1 ,glossy from the vernal showers4 ,joy it were to me1 ,o tree1 ,ties of home to want like thee4 ,where the grounds are wet and low1 ,there the trees of goat-peach grow1 ,what delicious fruits they bear1 ,glossy1 soft1 of beauty rare6 ,joy it were to me1 ,o tree1 ,household cares to want like thee4 ,,book ,,xiv ,,the ,,odes ,,of ,,ts',,aou ,against ,frivolous ,pursuits ,like splendid robes appear the wings ,of the ephemeral fly2 ,and such the pomp of those great men1 ,which soon in death shall lie6 ,i grieve6 ,would they but come to me6 ,to teach them ,i should try4 ,the wings of the ephemeral fly ,are robes of colors gay2 ,and such the glory of those men1 ,soon crumbling to decay6 ,i grieve6 ,would they but rest with me1 ,they'd learn a better way6 ,the ephemeral fly bursts from its hole1 ,with gauzy wings like snow2 ,so quick the rise1 so quick the fall1 ,of those great men we know6 ,i grieve6 ,would they but lodge with me1 ,forth they would wiser go4 ,,book ,,xv ,,the ,,odes ,,of ,,pin ,the ,duke of ,chow ,tells of ,his ,soldiers ,to the hills of the east we went1 ,and long had we there to remain4 ,when the word of recall was sent1 ,thick and fast came the drizzling rain4 ,when told our return we should take1 ,our hearts in the ,west were and sore2 ,but there did they clothes for us make3-- ,they knew our hard service was o'er4 ,on the mulberry grounds in our sight ,the large caterpillars were creeping2 ,lonely and still we passed the night1 ,all under our carriages sleeping4 ,to the hills of the ,east we went1 ,and long had we there to remain4 ,when the word of recall was sent1 ,thick and fast came the drizzling rain4 ,the heavenly gourds rise to the eye1 ,with their fruit hanging under the eave4 ,in our chambers the sow-bug we spy2 ,their webs on our doors spiders weave4 ,our paddocks seem crowded with deer1 ,with the glow-worm's light all about4 ,such thoughts1 while they filled us with fear1 ,we tried1 but in vain1 to keep out4 ,to the hills of the ,east we went1 ,and long had we there to remain4 ,when the word of recall was sent1 ,thick and fast came the drizzling rain4 ,on ant-hills screamed cranes with delight2 ,in their rooms were our wives sighing sore4 ,our homes they had swept and made tight3-- ,all at once we arrived at the door4 ,the bitter gourds hanging are seen1 ,from branches of chestnut-trees high4 ,three years of toil away we had been1 ,since such a sight greeted the eye4 ,to the hills of the ,east we went1 ,and long had we there to remain4 ,when the word of recall was sent1 ,thick and fast came the drizzling rain4 ,with its wings now here1 and now there1 ,is the oriole sporting in flight4 ,those brides to their husbands repair1 ,their steeds red and bay1 flecked with white4 ,each mother has fitted each sash2 ,their equipments are full and complete2 ,but fresh unions1 whatever their dash1 ,can ne'er with reunions compete4 ,there is a ,proper ,way for ,doing ,everything ,in hewing an axe-shaft1 how must you act8 ,another axe take1 or you'll never succeed4 ,in taking a wife1 be sure 'tis a fact1 ,that with no go-between you never can speed4 ,in hewing an axe-shaft1 hewing a shaft1 ,for a copy you have the axe in your hand4 ,in choosing a wife1 you follow the craft1 ,and forthwith on the mats the feast-vessels stand4 ,,part ,,ii4--,,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 meads4 ,a nobler feast is furnished here1 ,with guests renowned for noble deeds4 ,the lutes are struck2 the organ blows1 ,till all its tongues in movement heave4 ,each basket loaded stands1 and shows ,the precious gifts the guests receive4 ,they love me and my mind will teach1 ,how duty's highest aim to reach4 ,with sounds of happiness the deer ,the southern-wood crop in the meads1 ,what noble guests surround me here1 ,distinguished for their worthy deeds6 ,from them my people learn to fly ,whate'er is mean2 to chiefs they give ,a model and a pattern high2-- ,they show the life they ought to live4 ,then fill their cups with spirits rare1 ,till each the banquet's joy shall share4 ,with sounds of happiness the deer ,the salsola crop in the fields4 ,what noble guests surround me here6 ,each lute for them its music yields4 ,sound1 sound the lutes1 or great or small4 ,the joy harmonious to prolong2-- ,and with my spirits rich crown all ,the cups to cheer the festive throng4 ,let each retire with gladdened heart1 ,in his own sphere to play his part4 ,a ,festal ,ode ,complimenting an ,officer ,on dashed my four steeds1 without halt1 without stay1 ,though toilsome and winding from ,chow was the way4 ,i wished to return--but the monarch's command ,forbade that his business be done with slack hand2 ,and my heart was with sadness oppressed4 ,on dashed my four steeds2 ,i ne'er slackened the reins4 ,they snorted and panted--all white1 with black manes4 ,i wished to return1 but our sovereign's command ,forbade that his business be done with slack hand2-- ,and ,i dared not to pause or to rest4 ,unresting the ,filial doves speed in their flight1 ,ascending1 then sweeping swift down from the height1 ,now grouped on the oaks4 ,the king's high command ,forbade that his business be done with slack hand2-- ,and my father ,i left1 sore distressed4 ,unresting the ,filial doves speed in their flight1 ,now fanning the air and anon they alight ,on the medlars thick grouped4 ,but our monarch's command ,forbade that his business be done with slack hand2-- ,of my mother ,i thought with sad breast4 ,my four steeds ,i harnessed1 all white and black-maned1 ,which straight on their way1 fleet and emulous strained4 ,i wished to return2 and now venture in song ,the wish to express1 and announce how ,i long ,for my mother my care to attest4 ,,note4--,both ,maou and ,choo agree that this ode was composed in honor of the officer who narrates the story in it1 although they say it was not written by the officer himself1 but was put into his mouth1 as it were1 to express the sympathy of his entertainer with him1 and the appreciation of his devotion to duty4 ,the ,value of ,friendship ,the woodmen's blows responsive ring1 ,as on the trees they fall2 ,and when the birds their sweet notes sing1 ,they to each other call4 ,from the dark valley comes a bird1 ,and seeks the lofty tree4 ,ying goes its voice1 and thus it cries1 ,companion1 come to me4 ,the bird1 although a creature small1 ,upon its mate depends2 ,and shall we men1 who rank o'er all1 ,not seek to have our friends8 ,all spirits love the friendly man1 ,and hearken to his prayer4 ,what harmony and peace they can ,bestow1 his lot shall share4 ,hoo-hoo the woodmen all unite ,to shout1 as trees they fell4 ,they do their work with all their might2-- ,what ,i have done ,i'll tell4 ,i've strained and made my spirits clear1 ,the fatted lambs ,i've killed4 ,with friends who my own surname bear1 ,my hall ,i've largely filled4 ,some may be absent1 casually1 ,and leave a broken line2 ,but better this than absence by ,an oversight of mine4 ,my court ,i've sprinkled and swept clean1 ,viands in order set4 ,eight dishes loaded stand with grain2 ,there's store of fatted meat4 ,my mother's kith and kin ,i'm sure ,i've widely called by name4 ,that some be hindered better is ,than ,i give cause for blame4 ,on the hill-side the trees they fell1 ,all working with good-will ,i labor too1 with equal zeal4 ,and the host's part fulfil4 ,spirits ,i've set in order meet1 ,the dishes stand in rows4 ,the guests are here2 no vacant seat ,a brother absent shows4 ,the loss of kindly feeling oft ,from slightest things shall grow1 ,where all the fare is dry and spare1 ,resentments fierce may glow4 ,my store of spirits is well strained1 ,if short prove the supply1 ,my messengers ,i straightway send1 ,and what is needed buy4 ,i beat the drums1 and in the dance ,lead joyously the train4 ,oh6 good it is1 when falls the chance ,the sparkling cup to drain4 ,the ,response to a ,festal ,ode ,heaven shields and sets thee fast4 ,it round thee fair has cast ,thy virtue pure4 ,thus richest joy is thine2-- ,increase of corn and wine1 ,and every gift divine1 ,abundant1 sure4 ,heaven shields and sets thee fast4 ,from it thou goodness hast2 ,right are thy ways4 ,its choicest gifts 'twill pour1 ,that last for evermore1 ,nor time exhaust the store ,through endless days4 ,heaven shields and sets thee fast1 ,makes thine endeavor last ,and prosper well4 ,like hills and mountains high1 ,whose masses touch the sky2 ,like streams aye surging by2 ,thine increase swell6 ,with rite and auspice fair1 ,thine offerings thou dost bear1 ,and son-like give1 ,the season's round from spring1 ,to olden duke and king1 ,whose words to thee we bring3-- ,forever live1 ,the spirits of thy dead ,pour blessings on thy head1 ,unnumbered sweet4 ,thy subjects1 simple1 good1 ,enjoy their drink and food4 ,our tribes of every blood ,follow thy feet4 ,like moons that wax in light2 ,or suns that scale the height2 ,or ageless hill2 ,nor change1 nor autumn know2 ,as pine and cypress grow2 ,the sons that from thee flow ,be lasting still6 ,an ,ode of ,congratulation ,the russet pear-tree stands there all alone2 ,how bright the growth of fruit upon it shown6 ,the ,king's affairs no stinting hands require1 ,and days prolonged still mock our fond desire4 ,but time has brought the tenth month of the year2 ,my woman's heart is torn with wound severe4 ,surely my warrior lord might now appear6 ,the russet pear-tree stands there all alone2 ,how dense the leafy shade all o'er it thrown6 ,the ,king's affairs require no slackening hand1 ,and our sad hearts their feelings can't command4 ,the plants and trees in beauty shine2 'tis spring4 ,from off my heart its gloom ,i fain would fling4 ,this season well my warrior home may bring6 ,i climbed that northern hill1 and medlars sought2 ,the spring nigh o'er1 to ripeness they were brought4 ,the ,king's affairs cannot be slackly done2-- ',tis thus our parents mourn their absent son4 ,but now his sandal car must broken be2 ,i seem his powerful steeds worn out to see4 ,relief has gone6 ,he can't be far from me6 ,alas6 they can't have marched2 they don't arrive6 ,more hard it grows with my distress to strive4 ,the time is passed1 and still he is not here6 ,my sorrows multiply2 great is my fear4 ,but lo6 by reeds and shell ,i have divined1 ,that he is near1 they both assure my mind2-- ,soon at my side my warrior ,i shall find6 ,an ,ode on the ,return of the ,troops ,forth from the city in our cars we drove1 ,until we halted at the pasture ground4 ,the general came1 and there with ardor strove ,a note of zeal throughout the host to sound4 ,direct from court ,i come1 by orders bound ,the march to hasten2--it was thus he spake4 ,then with the carriage-officers around1 ,he strictly charged them quick despatch to make3-- ,urgent the ,king's affairs1 forthwith the field we take4 ,while there we stopped1 the second corps appeared1 ,and 'twixt ,us and the city took its place4 ,the guiding standard was on high upreared1 ,where twining snakes the tortoises embrace1 ,while oxtails1 crest-like1 did the staff's top grace4 ,we watched the sheet unfolding grandly wave2 ,each flag around showed falcons on its face4 ,with anxious care looked on our leader brave2 ,watchful the carriage-officers appeared and grave4 ,nan ,chung1 our chief1 had heard the royal call ,to go where inroad by ,heen-yuns was made1 ,and 'cross the frontier build a barrier wall4 ,numerous his chariots1 splendidly arrayed6 ,the standards--this where dragons were displayed1 ,and that where snakes round tortoises were coiled-- ,terrific flew4 ,northward our host1 he said1 ,heaven's son sends forth to tame the ,heen-yun wild4 ,soon by this awful chief would all their tribes be foiled4 ,when first we took the field1 and northward went1 ,the millet was in flower2--a prospect sweet4 ,now when our weary steps are homeward bent1 ,the snow falls fast1 the mire impedes our feet4 ,many the hardships we were called to meet1 ,ere the ,king's orders we had all fulfilled4 ,no rest we had2 often our friends to greet ,the longing came2 but vain regrets we stilled2 ,by tablets stern our hearts with fresh resolve were thrilled4 ,incessant chirp the insects in the grass2 ,all round about the nimble hoppers spring4 ,from them our thoughts quick to our husbands pass8 ,although those thoughts our hearts with anguish wring4 ,oh6 could we see them1 what relief 'twould bring6 ,our hearts1 rejoiced1 at once would feel at rest4 ,thus did our wives1 their case deploring1 sing2 ,the while our leader farther on had pressed1 ,and smitten with his power the wild ,jung of the west4 ,the spring days now are lengthening out their light2 ,the plants and trees are dressed in living green2 ,the orioles resting sing1 or wing their flight2 ,our wives amid the southern-wood are seen1 ,which white they bring1 to feed their silkworms keen4 ,our host1 returned1 sweeps onwards to the hall1 ,where chiefs are questioned1 shown the captives mean ,nan ,chung1 majestic1 draws the gaze of all1 ,proud o'er the barbarous foe his victories to recall4 ,,book ,,ii ,,the ,,decade ,,of ,,pih ,h',,wa ,an ,ode ,appropriate to a ,festivity ,the dew lies heavy all around1 ,nor1 till the sun shines1 leaves the ground4 ,far into night we feasting sit2 ,we drink1 and none his place may quit4 ,the dew lies heavy1 and its gems ,stud the luxuriant1 grassy stems4 ,the happy night with wassail rings2 ,so feasted here the former kings4 ,the jujube and the willow-tree ,all fretted with the dew we see4 ,each guest's a prince of noble line1 ,in whom the virtues all combine4 ,the t'ung and e their fruits display1 ,pendant from every graceful spray4 ,my guests are joyous and serene1 ,no haggard eye1 no ruffled mien4 ,,book ,,iii ,,the ,,decade ,,of ,,tung ,,rung ,celebrating a ,hunting ,expedition ,our chariots were well-built and firm1 ,well-matched our steeds1 and fleet and strong4 ,four1 sleek and large1 each chariot drew1 ,and eastward thus we drove along4 ,our hunting cars were light and good1 ,each with its team of noble steeds4 ,still further east we took the way ,to ,foo-mere's grassy plains that leads4 ,loud-voiced1 the masters of the chase ,arranged the huntsmen1 high and low4 ,while banners streamed1 and ox-tails flew1 ,we sought the prey on distant ,gaou4 ,each with full team1 the princes came1 ,a lengthened train in bright array4 ,in gold-wrought slippers1 knee-caps red1 ,they looked as on an audience day4 ,each right thumb wore the metal guard2 ,on the left arm its shield was bound4 ,in unison the arrows flew2 ,the game lay piled upon the ground4 ,the leaders of the tawny teams ,sped on their course1 direct and true4 ,the drivers perfect skill displayed2 ,like blow well aimed each arrow flew4 ,neighing and pleased1 the steeds returned2 ,the bannered lines back slowly came4 ,no jostling rude disgraced the crowd2 ,the king declined large share of game4 ,so did this famous hunt proceed6 ,so free it was from clamorous sound6 ,well does our ,king become his place1 ,and high the deeds his reign have crowned6 ,the ,king's ,anxiety for ,his ,morning ,leve ,how goes the night8 ,for heavy morning sleep ,ill suits the king who men would loyal keep4 ,the courtyard1 ruddy with the torch's light1 ,proclaims unspent the deepest hour of night4 ,already near the gate my lords appear2 ,their tinkling bells salute my wakeful ear4 ,how goes the night8 ,i may not slumber on4 ,although not yet the night is wholly gone1 ,the paling torch-light in the court below ,gives token that the hours swift-footed go4 ,already at the gate my lords appear2 ,their tinkling bells with measured sound draw near4 ,how goes the night8 ,i may not slumber now4 ,the darkness smiles with morning on its brow4 ,the courtyard torch no more gives forth its ray1 ,but heralds with its smoke the coming day4 ,my princes pass the gate1 and gather there2 ,i see their banners floating in the air4 ,moral ,lessons from ,natural ,facts ,all true words fly1 as from yon reedy marsh ,the crane rings o'er the wild its screaming harsh4 ,vainly you try reason in chains to keep2-- ,freely it moves as fish sweeps through the deep4 ,hate follows love1 as 'neath those sandal-trees ,the withered leaves the eager searcher sees4 ,the hurtful ne'er without some good was born2-- ,the stones that mar the hill will grind the corn4 ,all true words spread1 as from the marsh's eye ,the crane's sonorous note ascends the sky4 ,goodness throughout the widest sphere abides1 ,as fish round isle and through the ocean glides4 ,and lesser good near greater you shall see1 ,as grows the paper shrub 'neath sandal-tree4 ,and good emerges from what man condemns2-- ,those stones that mar the hill will polish gems4 ,,book ,,iv ,,the ,,decade ,,of ,k',e-,,foo ,on the ,completion of a ,royal ,palace ,on yonder banks a palace1 lo6 upshoots1 ,the tender blue of southern hill behind2 ,firm-founded1 like the bamboo's clamping roots2 ,its roof made pine-like1 to a point defined4 ,fraternal love here bears its precious fruits1 ,and unfraternal schemes be ne'er designed6 ,ancestral sway is his4 ,the walls they rear1 ,five thousand cubits long2 and south and west ,the doors are placed4 ,here will the king appear1 ,here laugh1 here talk1 here sit him down and rest4 ,to mould the walls1 the frames they firmly tie2 ,the toiling builders beat the earth and lime4 ,the walls shall vermin1 storm1 and bird defy2-- ,fit dwelling is it for his lordly prime4 ,grand is the hall the noble lord ascends2-- ,in height1 like human form most reverent1 grand2 ,and straight1 as flies the shaft when bow unbends2 ,its tints1 like hues when pheasant's wings expand4 ,high pillars rise the level court around2 ,the pleasant light the open chamber steeps2 ,and deep recesses1 wide alcoves1 are found1 ,where our good king in perfect quiet sleeps4 ,laid is the bamboo mat on rush mat square2-- ,here shall he sleep1 and1 waking1 say1 ,divine ,what dreams are good8 ,for bear and grizzly bear1 ,and snakes and cobras1 haunt this couch of mine4 ,then shall the chief diviner glad reply1 ,the bears foreshow that ,heaven will send you sons4 ,the snakes and cobras daughters prophesy4 ,these auguries are all auspicious ones4 ,sons shall be his--on couches lulled to rest4 ,the little ones1 enrobed1 with sceptres play2 ,their infant cries are loud as stern behest2 ,their knees the vermeil covers shall display4 ,as king hereafter one shall be addressed2 ,the rest1 our princes1 all the ,states shall sway4 ,and daughters also to him shall be born4 ,they shall be placed upon the ground to sleep2 ,their playthings tiles1 their dress the simplest worn2 ,their part alike from good and ill to keep1 ,and ne'er their parents' hearts to cause to mourn2 ,to cook the food1 and spirit-malt to steep4 ,the ,condition of ,king ,seuen's ,flocks ,who dares to say your sheep are few8 ,the flocks are all three hundred strong4 ,who dares despise your cattle too8 ,there ninety1 black-lipped1 press along4 ,though horned the sheep1 yet peaceful each appears2 ,the cattle come with moist and flapping ears4 ,these climb the heights1 those drink the pool2 ,some lie at rest1 while others roam4 ,with rain-coats1 and thin splint hats cool1 ,and bearing food1 your herdsmen come4 ,in thirties1 ranged by hues1 the creatures stand2 ,fit victims they will yield at your command4 ,your herdsmen twigs and fagots bring1 ,with prey of birds and beasts for food4 ,your sheep1 untouched by evil thing1 ,approach1 their health and vigor good4 ,the herdsman's waving hand they all behold1 ,and docile come1 and pass into the fold4 ,your herdsmen dream2--fish take the place ,of men2 on banners falcons fly1 ,displacing snakes and tortoises4 ,the augur tells his prophecy3-- ,the first betoken plenteous years2 the change ,of banners shows of homes a widening range4 ,,book ,v ,,the ,,decade ,,of ,,seaou ,,min ,a ,eunuch ,complains of ,his ,fate ,a few fine lines1 at random drawn1 ,like the shell-pattern wrought in lawn ,to hasty glance will seem4 ,my trivial faults base slander's slime ,distorted into foulest crime1 ,and men me worthless deem4 ,a few small points1 pricked down on wood1 ,may be made out a picture good ,of the bright ,southern ,sieve4 ,who planned1 and helped those slanderers vile1 ,my name with base lies to defile8 ,unpitied1 here ,i grieve4 ,with babbling tongues you go about1 ,and only scheme how to make out ,the lies you scatter round4 ,hear me--,be careful what you say2 ,people ere long your words will weigh1 ,and liars you'll be found4 ,clever you are with changeful schemes6 ,how else could all your evil dreams ,and slanders work their way8 ,men now believe you2 by and by1 ,the truth found out1 each vicious lie ,will ill for ill repay4 ,the proud rejoice2 the sufferer weeps4 ,o azure ,heaven1 from out thy deeps ,why look in silence down8 ,behold those proud men and rebuke2 ,with pity on the sufferers look1 ,and on the evil frown4 ,those slanderers ,i would gladly take1 ,with all who help their schemes to make1 ,and to the tigers throw4 ,if wolves and tigers such should spare1 ,td hurl them 'midst the freezing air1 ,where the keen north winds blow4 ,and should the ,north compassion feel ,i'd fling them to great ,heaven1 to deal ,on them its direst woe4 ,as on the sacred heights you dwell1 ,my place is in the willow dell1 ,one is the other near4 ,before you1 officers1 ,i spread ,these lines by me1 poor eunuch1 made4 ,think not ,mang-tsze severe4 ,an ,officer ,deplores the ,misery of the ,time ,in the fourth month summer shines2 ,in the sixth the heat declines4 ,nature thus grants men relief2 ,tyranny gives only grief4 ,were not my forefathers men8 ,can my suffering 'scape their ken8 ,in the cold of autumn days ,each plant shrivels and decays4 ,nature then is hard and stern2 ,living things sad lessons learn4 ,friends dispersed1 all order gone1 ,place of refuge have ,i none4 ,winter days are wild and fierce2 ,rapid gusts each crevice pierce4 ,such is my unhappy lot1 ,unbefriended and forgot6 ,others all can happy be2 ,i from misery ne'er am free4 ,on the mountains are fine trees2 ,chestnuts1 plum-trees1 there one sees4 ,all the year their forms they show2 ,stately more and more they grow4 ,noble turned to ravening thief6 ,what the cause8 ,this stirs my grief4 ,waters from that spring appear ,sometimes foul1 and sometimes clear1 ,changing oft as falls the rain1 ,or the sky grows bright again4 ,new misfortunes every day ,still befall me1 misery's prey4 ,aid from mighty streams obtained1 ,southern ,states are shaped and drained4 ,thus the ,keang and ,han are thanked1 ,and as benefactors ranked4 ,weary toil my vigor drains2 ,all unnoticed it remains6 ,hawks and eagles mount the sky2 ,sturgeons in deep waters lie4 ,out of reach1 they safely get1 ,arrow fear not1 nor the net4 ,hiding-place for me there's none2 ,here ,i stay1 and make my moan4 ,ferns upon the hills abound2 ,ke and e in marshy ground4 ,each can boast its proper place1 ,where it grows for use or grace4 ,i can only sing the woe1 ,which1 ill-starred1 ,i undergo4 ,on the ,alienation of a ,friend ,gently and soft the east wind blows1 ,and then there falls the pelting rain4 ,when anxious fears pressed round you close1 ,then linked together were we twain4 ,now happy1 and your mind at rest1 ,you turn and cast me from your breast4 ,gently and soft the east wind blows1 ,and then there comes the whirlwind wild4 ,when anxious fears pressed round you close1 ,your bosom held me as a child4 ,now happy1 and in peaceful state1 ,you throw me off and quite forget4 ,gently and soft the east wind blows1 ,then round the rocky height it storms4 ,each plant its leaves all dying shows2 ,the trees display their withered forms4 ,my virtues great forgotten all1 ,you keep in mind my faults1 though small4 ,,book ,,vi ,,the ,,decade ,,of ,,pih ,,shan ,a ,picture of ,husbandry ,various the toils which fields so large demand6 ,we choose the seed2 we take our tools in hand4 ,in winter for our work we thus prepare2 ,then in the spring1 bearing the sharpened 'share1 ,we to the acres go that south incline1 ,and to the earth the different seeds consign4 ,soon1 straight and large1 upward each plant aspires2-- ,all happens as our noble lord desires4 ,the plants will ear2 within their sheath confined1 ,the grains will harden1 and be good in kind4 ,nor darnel these1 nor wolf's-tail grass infests2 ,from core and leaf we pick the insect pests1 ,and pick we those that eat the joints and roots3-- ,so do we guard from harm the growing fruits4 ,may the great ,spirit1 whom each farmer names1 ,those insects take1 and cast them to the flames6 ,the clouds o'erspread the sky in masses dense1 ,and gentle rain down to the earth dispense4 ,first may the public fields the blessing get1 ,and then with it our private fields we wet6 ,patches of unripe grain the reaper leaves2 ,and here and there ungathered are the sheaves4 ,handfuls besides we drop upon the ground1 ,and ears untouched in numbers lie around2-- ,these by the poor and widows shall be found4 ,when wives and children to the toilers come1 ,bringing provisions from each separate home1 ,our lord of long descent shall oft appear2 ,the ,inspector also1 glad the men to cheer4 ,they too shall thank the ,spirits of the air1 ,with sacrifices pure for all their care2 ,now red1 now black1 the victims that they slay1 ,as ,north or ,south the sacrifice they pay2 ,while millet bright the altars always show2-- ,and we shall thus still greater blessings know4 ,the ,complaint of an ,officer ,o ,heaven above1 before whose light ,revealed is every deed and thought1 ,to thee ,i cry4 ,hither on toilsome service brought1 ,in this wild ,k'ew ,i watch time's flight1 ,and sadly sigh4 ,the second month had just begun1 ,when from the east we took our way4 ,through summer hot ,we passed1 and many a wintry day4 ,summer again its course has run4 ,o bitter lot6 ,there are my compeers1 gay at court1 ,while here the tears my face begrime4 ,i'd fain return-- ,but there is that dread net for crime6 ,the fear of it the wish cuts short4 ,in vain ,i burn6 ,ere we the royal city left1 ,the sun and moon renewed the year4 ,we marched in hope4 ,now to its close this year is near4 ,return deferred1 of hope bereft1 ,all mourn and mope4 ,my lonesome state haunts aye my breast1 ,while duties grow1 and cares increase1 ,too hard to bear4 ,toils that oppress me never cease2 ,not for a moment dare ,i rest1 ,nigh to despair4 ,i think with fond regard of those1 ,who in their posts at court remain1 ,my friends of old4 ,fain would ,i be with them again1 ,but fierce reproof return would cause4 ,this post ,i hold4 ,when for the ,west ,i left my home1 ,the sun and moon both mildly shone1 ,our hearts to cheer4 ,we'd soon be back1 our service done6 ,alas6 affairs more urgent come1 ,and fix us here4 ,the year is hastening to expire4 ,we gather now the southern-wood1 ,the beans we reap2-- ,that for its fragrance1 these for food4 ,such things that constant care require ,me anxious keep4 ,thinking of friends still at their posts1 ,i rise and pass the night outside1 ,so vexed my mind4 ,but soon what changes may betide8 ,i here will stay1 whate'er it costs1 ,and be resigned4 ,my honored friends1 ,o do not deem ,your rest which seems secure from ill ,will ever last6 ,your duties quietly fulfil1 ,and hold the upright in esteem1 ,with friendship fast4 ,so shall the ,spirits hear your cry1 ,you virtuous make1 and good supply1 ,in measure vast4 ,my honored friends1 ,o do not deem ,repose that seems secure from ill ,will lasting prove4 ,your duties quietly fulfil1 ,and hold the upright in esteem1 ,with earnest love4 ,so shall the ,spirits hear your prayer1 ,and on you happiness confer1 ,your hopes above4 ,,book ,,vii ,,decade ,,of ,,sang ,,hoo ,the ,rejoicings of a ,bridegroom ,with axle creaking1 all on fire ,i went1 ,to fetch my young and lovely bride4 ,no thirst or hunger pangs my bosom rent-- ,i only longed to have her by my side4 ,i feast with her1 whose virtue fame had told1 ,nor need we friends our rapture to behold4 ,the long-tailed pheasants surest covert find1 ,amid the forest on the plain4 ,here from my virtuous bride1 of noble mind1 ,and person tall1 ,i wisdom gain4 ,i praise her while we feast1 and to her say1 ,the love ,i bear you ne'er will know decay4 ,poor we may be2 spirits and viands fine ,my humble means will not afford4 ,but what we have1 we'll taste and not repine2 ,from us will come no grumbling word4 ,and though to you no virtue ,i can add1 ,yet we will sing and dance1 in spirit glad4 ,i oft ascend that lofty ridge with toil1 ,and hew large branches from the oaks2 ,then of their leafy glory them ,i spoil1 ,and fagots form with vigorous strokes4 ,returning tired1 your matchless grace ,i see1 ,and my whole soul dissolves in ecstasy4 ,to the high hills ,i looked1 and urged each steed2 ,the great road next was smooth and plain4 ,up hill1 o'er dale1 ,i never slackened speed2 ,like lute-string sounded every rein4 ,i knew1 my journey ended1 ,i should come ,to you1 sweet bride1 the comfort of my home4 ,against ,listening to ,slanderers ,like the blueflies buzzing round1 ,and on the fences lighting1 ,are the sons of slander found1 ,who never cease their biting4 ,o thou happy1 courteous king1 ,to the winds their slanders fling4 ,buzzing round the blueflies hear1 ,about the jujubes flocking6 ,so the slanderers appear1 ,whose calumnies are shocking4 ,by no law or order bound1 ,all the kingdom they confound4 ,how they buzz1 those odious flies1 ,upon the hazels clust'ring6 ,and as odious are the lies ,of those slanderers blust'ring4 ,hatred stirred between us two ,shows the evil they can do4 ,,book ,,viii ,,the ,,decade ,,of ,,too ,,jin ,,sze ,in ,praise of ,by-gone ,simplicity ,in the old capital they stood1 ,with yellow fox-furs plain1 ,their manners all correct and good1 ,speech free from vulgar stain4 ,could we go back to ,chow's old days1 ,all would look up to them with praise4 ,in the old capital they wore ,t'ae hats and black caps small2 ,and ladies1 who famed surnames bore1 ,their own thick hair let fall4 ,such simple ways are seen no more1 ,and the changed manners ,i deplore4 ,ear-rings1 made of plainest gold1 ,in the old days were worn4 ,each lady of a noble line ,a ,yin or ,keih seemed born4 ,such officers and ladies now ,i see not and my sorrows grow4 ,with graceful sweep their girdles fell1 ,then in the days of old4 ,the ladies' side-hair1 with a swell1 ,like scorpion's tail1 rose bold4 ,such1 if ,i saw them in these days1 ,i'd follow with admiring gaze4 ,so hung their girdles1 not for show2-- ,to their own length 'twas due4 ',twas not by art their hair curled so2-- ,by nature so it grew4 ,i seek such manners now in vain1 ,and pine for them with longing pain4 ,,note4--,yin and ,keih were clan names of great families1 the ladies of which would be leaders of fashion in the capital4 ,a ,wife ,bemoans ,her ,husband's ,absence ,so full am ,i of anxious thought1 ,though all the morn king-grass ,i've sought1 ,to fill my arms ,i fail4 ,like wisp all-tangled is my hair6 ,to wash it let me home repair4 ,my lord soon may ,i hail6 ,though 'mong the indigo ,i've wrought ,the morning long2 through anxious thought ,my skirt's filled but in part4 ,within five days he was to appear2 ,the sixth has come and he's not here4 ,oh6 how this racks my heart6 ,when here we dwelt in union sweet1 ,if the hunt called his eager feet1 ,his bow ,i cased for him4 ,or if to fish he went away1 ,and would be absent all the day1 ,his line ,i put in trim4 ,what in his angling did he catch8 ,well worth the time it was to watch ,how bream and tench he took4 ,men thronged upon the banks and gazed2 ,at bream and tench they looked amazed1 ,the triumphs of his hook4 ,the ,earl of ,shaou's ,work ,as the young millet1 by the genial rain ,enriched1 shoots up luxuriant and tall1 ,so1 when we southward marched with toil and pain1 ,the ,earl of ,shaou cheered and inspired us all4 ,we pushed our barrows1 and our burdens bore2 ,we drove our wagons1 and our oxen led4 ,the work once done1 our labor there is o'er1 ,and home we travel1 to ourselves we said4 ,close kept our footmen round the chariot track2 ,our eager host in close battalions sped4 ,when once our work is done1 then we go back1 ,our labor over1 to themselves they said4 ,hard was the work we had at ,seay to do1 ,but ,shaou's great earl the city soon upreared4 ,the host its service gave with ardor true2-- ,such power in all the earl's commands appeared6 ,we did on plains and low lands what was meet2 ,we cleared the springs and streams1 the land to drain4 ,the ,earl of ,shaou announced his work complete1 ,and the ,king's heart reposed1 at rest again4 ,the ,plaint of ,king ,yew's ,forsaken ,wife ,the fibres of the white-flowered rush ,are with the white grass bound4 ,so do the two together go1 ,in closest union found4 ,and thus should man and wife abide1 ,the twain combined in one2 ,but this bad man sends me away1 ,and bids me dwell alone4 ,both rush and grass from the bright clouds ,the genial dew partake4 ,kind and impartial1 nature's laws ,no odious difference make4 ,but providence appears unkind2 ,events are often hard4 ,this man1 to principle untrue1 ,denies me his regard4 ,northward the pools their waters send1 ,to flood each paddy field2 ,so get the fields the sap they need1 ,their store of rice to yield4 ,but that great man no deed of grace ,deigns to bestow on me4 ,my songs are sighs4 ,at thought of him ,my heart aches wearily4 ,the mulberry branches they collect1 ,and use their food to cook2 ,but ,i must use a furnace small1 ,that pot nor pan will brook4 ,so me that great man badly treats1 ,nor uses as his wife1 ,degrades me from my proper place1 ,and fills with grief my life4 ,the bells and drums inside the court ,men stand without and hear2 ,so should the feelings in my breast1 ,to him distinct appear4 ,all-sorrowful1 ,i think of him1 ,longing to move his love2 ,but he vouchsafes no kind response2 ,his thoughts far from me rove4 ,the marabow stands on the dam1 ,and to repletion feeds2 ,the crane deep in the forest cries1 ,nor finds the food it needs4 ,so in my room the concubine ,by the great man is placed2 ,while ,i with cruel banishment ,am cast out and disgraced4 ,the yellow ducks sit on the dam1 ,with left wing gathered low2 ,so on each other do they lean1 ,and their attachment show4 ,and love should thus the man and wife ,in closest concord bind2 ,but that man turns away from me1 ,and shows a fickle mind4 ,when one stands on a slab of stone1 ,no higher than the ground1 ,nothing is added to his height2-- ,low with the stone he's found4 ,so does the favorite's mean estate ,render that great man mean1 ,while ,i by him1 to distance sent1 ,am pierced with sorrow keen4 ,hospitality ,a few gourd leaves that waved about ,cut down and boiled2--the feast how spare6 ,but the good host his spirits takes1 ,pours out a cup1 and proves them rare4 ,a single rabbit on the mat1 ,or baked1 or roast3--how small the feast6 ,but the good host his spirits takes1 ,and fills the cup of every guest4 ,a single rabbit on the mat1 ,roasted or broiled3--how poor the meal6 ,but the guests from the spirit vase ,fill their host's cup1 and drink his weal4 ,a single rabbit on the mat1 ,roasted or baked3--no feast we think6 ,but from the spirit vase they take1 ,both host and guests1 and joyous drink4 ,on the ,misery of ,soldiers ,yellow now is all the grass2 ,all the days in marching pass4 ,on the move is every man2 ,hard work1 far and near1 they plan4 ,black is every plant become2 ,every man is torn from home4 ,kept on foot1 our state is sad2-- ,as if we no feelings had6 ,not rhinoceroses we6 ,tigers do we care to be8 ,fields like these so desolate ,are to us a hateful fate4 ,long-tailed foxes pleased may hide ',mong the grass1 where they abide4 ,we1 in box carts slowly borne1 ,on the great roads plod and mourn4 ,,part ,,iii4--,,greater ,,odes ,,of ,,the ,,kingdom ,,book ,i ,,decade ,,of ,,king ,,wan ,celebrating ,king ,wan ,the royal ,wan now rests on high1 ,enshrined in brightness of the sky4 ,chow as a state had long been known1 ,and ,heaven's decree at last was shown4 ,its lords had borne a glorious name2 ,god kinged them when the season came4 ,king ,wan ruled well when earth he trod2 ,now moves his spirit near to ,god4 ,a strong-willed1 earnest king was ,wan1 ,and still his fame rolls widening on4 ,the gifts that ,god bestowed on ,chow ,belong to ,wan's descendants now4 ,heaven blesses still with gifts divine ,the hundred scions of his line2 ,and all the officers of ,chow ,from age to age more lustrous grow4 ,more lustrous still from age to age1 ,all reverent plans their zeal engage2 ,and brilliant statesmen owe their birth ,to this much-favored spot of earth4 ,they spring like products of the land-- ,the men by whom the realm doth stand4 ,such aid their numerous bands supply1 ,that ,wan rests tranquilly on high4 ,deep were ,wan's thoughts1 sustained his ways2 ,his reverence lit its trembling rays4 ,resistless came great ,heaven's decree2 ,the sons of ,shang must bend the knee2-- ,the sons of ,shang1 each one a king1 ,in numbers beyond numbering4 ,yet as ,god spoke1 so must it be3-- ,the sons of ,shang all bent the knee4 ,now each to ,chow his homage pays-- ,so dark and changing are ,heaven's ways4 ,when we pour our libations here1 ,the officers of ,shang appear1 ,quick and alert to give their aid3-- ,such is the service by them paid1 ,while still they do not cast aside ,the cap and broidered axe--their pride4 ,ye servants of our line of kings1 ,remember him from whom it springs4 ,remember him from whom it springs2-- ,let this give to your virtue wings4 ,seek harmony with ,heaven's great mind2-- ,so shall you surest blessing find4 ,ere ,shang had lost the nation's heart1 ,its monarchs all with ,god had part ,in sacrifice4 ,from them you see ',tis hard to keep high ,heaven's decree4 ',tis hard to keep high ,heaven's decree6 ,o sin not1 or you cease to be4 ,to add true lustre to your name1 ,see ,shang expire in ,heaven's dread flame4 ,for ,heaven's high dealings are profound1 ,and far transcend all sense and sound4 ,from ,wan your pattern you must draw1 ,and all the ,states will own your law4 ,book ,,ii4 is omitted ,,book ,,iii 99 ,,decade ,,of ,,tang ,king ,seuen on the ,occasion of a ,great ,drought ,grand shone the ,milky ,way on high1 ,with brilliant span athwart the sky1 ,nor promise gave of rain4 ,king ,seuen long gazed2 then from him broke1 ,in anguished tones the words he spoke4 ,well might he thus complain6 ,o ,heaven1 what crimes have we to own1 ,that death and ruin still come down8 ,relentless famine fills our graves4 ,pity the king who humbly craves6 ,our miseries never cease4 ,to every ,spirit ,i have vowed2 ,the choicest victim's blood has flowed4 ,as offerings ,i have freely paid ,my store of gems and purest jade4 ,hear me1 and give release6 ,the drought consumes us4 ,as on wing ,its fervors fly1 and torment bring4 ,with purest mind and ceaseless care ,my sacrifices ,i prepare4 ,at thine own border altars1 ,heaven1 ,and in my father's fane1 ,i've given ,what might relief have found4 ,what ,powers above1 below1 have sway1 ,to all my precious gifts ,i pay1 ,then bury in the ground4 ,yes1 every ,spirit has received ,due honor1 and1 still unrelieved1 ,our sufferings greater grow4 ,how-tseih can't give the needed aid1 ,and help from ,god is still delayed6 ,the country lies a ruined waste4 ,o would that ,i alone might taste ,this bitter cup of woe6 ,the drought consumes us4 ,nor do ,i ,to fix the blame on others try4 ,i quake with dread2 the risk ,i feel1 ,as when ,i hear the thunders peal1 ,or fear its sudden crash4 ,our black-haired race1 a remnant now1 ,will every one be swept from ,chow1 ,as by the lightning's flash4 ,nor ,i myself will live alone4 ,god from his great and heavenly throne ,will not spare even me4 ,o friends and officers1 come1 blend ,your prayers with mine2 come1 lowly bend4 ,chow's dynasty will pass away2 ,its altars at no distant day ,in ruins all shall be6 ,the drought consumes us4 ,it keeps on ,its fatal course4 ,all hope is gone4 ,the air more fierce and fiery glows4 ,where can ,i fly8 ,where seek repose8 ,death marks me for its prey4 ,above1 no saving hand6 ,around1 ,no hope1 no comfort1 can be found4 ,the dukes and ministers of old ,give us no help4 ,can ye withhold ,your sympathy1 who lately reigned8 ,and parents1 how are you restrained1 ,in this so dreadful day8 ,the drought consumes us4 ,there on high ,the hills are parched4 ,the streams are dry4 ,drought's demon stalks abroad in ire1 ,and scatters wide his flames and fire4 ,alas1 my woful heart6 ,the fires within its strength consume2 ,the heat without creates a gloom ,that from it will not part4 ,the dukes and ministers by-gone ,respond not to my prayer and moan4 ,god in great ,heaven1 permission give ,that ,i may in retirement live1 ,and try to heal my smart6 ,the drought consumes us4 ,still ,i strive1 ,and will not leave while ,i survive4 ,duty to shun ,i fear4 ,why upon me has come this drought8 ,vainly ,i try to search it out1 ,vainly1 with quest severe4 ,for a good harvest soon ,i prayed1 ,nor late the rites ,i duly paid1 ,to ,spirits of the air and land4 ,there wanted nought they could demand1 ,their favor to secure4 ,god in great heaven1 be just1 be kind6 ,thou dost not bear me in ,thy mind4 ,my cry1 ye wisest ,spirits1 hear6 ,ye whom ,i constantly revere1 ,why do ,i this endure8 ,the drought consumes us4 ,people fly1 ,and leave their homes4 ,each social tie ,and bond of rule is snapt4 ,the ,heads of ,boards are all perplexed2 ,my premier's mind is sorely vexed2 ,in trouble all are wrapt4 ,the ,masters of my ,horse and ,guards2 ,my cook1 and men of different wards3-- ,not one has from the struggle shrunk4 ,though feeling weak1 they have not sunk1 ,but done their best to aid4 ,to the great sky ,i look with pain2-- ,why do these grievous sorrows rain ,on my devoted head8 ,yes1 at the mighty sky ,i gaze1 ,and lo6 the stars pursue their maze1 ,and sparkle clear and bright4 ,ah6 ,heaven nor helps1 nor seems to ken4 ,great officers and noble men1 ,with all your powers ye well have striven1 ,and reverently have sought from ,heaven ,its aid in our great fight4 ,my death is near2 but oh6 keep on1 ,and do as thus far you have done4 ,regard you only me8 ,no1 for yourselves and all your friends1 ,on whom for rule the land depends1 ,you seek security4 ,i turn my gaze to the great sky2-- ,when shall this drought be done1 and ,i ,quiet and restful be8 ,,note 993 ,selections from ,book ,,ii4 are omitted4--,,editor4 ,,part ,,iv4--,,odes ,,of ,,the ,,temple ,,and ,,altar ,,book ,i ,,sacrificial ,,odes ,,of ,,chow ,appropriate to a ,sacrifice to ,king ,wan ,my offerings here are given1 ,a ram1 a bull4 ,accept them1 mighty ,heaven1 ,all-bountiful4 ,thy statutes1 ,o great king1 ,i keep1 ,i love2 ,so on the realm to bring ,peace from above4 ,from ,wan comes blessing rich2 ,now on the right ,he owns those gifts to which ,him ,i invite4 ,do ,i not night and day1 ,revere great ,heaven1 ,that thus its favor may ,to ,chow be given8 ,on ,sacrificing to the ,kings ,woo1 ,ching1 and ,k'ang ,the arm of ,woo was full of might2 ,none could his fire withstand2 ,and ,ching and ,k'ang stood forth to sight1 ,as kinged by ,god's own hand4 ,we err not when we call them sage4 ,how grandly they maintained ,their hold of all the heritage ,that ,wan and ,woo had gained6 ,as here we worship1 they descend1 ,while bells and drums resound1 ,and stones and lutes their music blend4 ,with blessings we are crowned4 ,the rites correctly we discharge2 ,the feast we freely share4 ,those ,sires ,chow's glory will enlarge1 ,and ever for it care4 ,,the ,,travels ,,of ,f-,,hien ,translation by ,james ,legge ,,translator',s ,,introduction ,nothing of great importance is known about ,f-hien in addition to what may be gathered from his own record of his travels4 ,i have read the accounts of him in the ,memoirs of ,eminent ,monks1 compiled in ,a4,d4 #eai1 and a later work1 the ,memoirs of ,marvellous ,monks1 by the third emperor of the ,ming dynasty 7,a4,d4 #adjc-adbd71 which1 however1 is nearly all borrowed from the other2 and all in them that has an appearance of verisimilitude can be brought within brief compass4 ,his surname1 they tell us1 was ,kung1 and he was a native of ,wu-yang in ,p'ing-yang1 which is still the name of a large department in ,shan-hs4 ,he had three brothers older than himself2 but when they all died before shedding their first teeth1 his father devoted him to the service of the ,buddhist society1 and had him entered as a ,srmanera1 still keeping him at home in the family4 ,the little fellow fell dangerously ill1 and the father sent him to the monastery1 where he soon got well and refused to return to his parents4 ,when he was ten years old1 his father died2 and an uncle1 considering the widowed solitariness and helplessness of the mother1 urged him to renounce the monastic life1 and return to her1 but the boy replied1 ,i did not quit the family in compliance with my father's wishes1 but because ,i wished to be far from the dust and vulgar ways of life4 ,this is why ,i choose monkhood4 ,the uncle approved of his words and gave over urging him4 ,when his mother also died1 it appeared how great had been the affection for her of his fine nature2 but after her burial he returned to the monastery4 ,on one occasion he was cutting rice with a score or two of his fellow-disciples1 when some hungry thieves came upon them to take away their grain by force4 ,the other ,srmaneras all fled1 but our young hero stood his ground1 and said to the thieves1 ,if you must have the grain1 take what you please4 ,but1 sirs1 it was your former neglect of charity which brought you to your present state of destitution2 and now1 again1 you wish to rob others4 ,i am afraid that in the coming ages you will have still greater poverty and distress2 ,i am sorry for you beforehand4 ,with these words he followed his companions to the monastery1 while the thieves left the grain and went away1 all the monks1 of whom there were several hundred1 doing homage to his conduct and courage4 ,when he had finished his novitiate and taken on him the obligations of the full ,buddhist orders1 his earnest courage1 clear intelligence1 and strict regulation of his demeanor1 were conspicuous2 and soon after1 he undertook his journey to ,india in search of complete copies of the ,vinaya-pitaka4 ,what follows this is merely an account of his travels in ,india and return to ,china by sea1 condensed from his own narrative1 with the addition of some marvellous incidents that happened to him1 on his visit to the ,vulture ,peak near ,rjagriha4 ,it is said in the end that after his return to ,china1 he went to the capital 7evidently ,nanking71 and there1 along with the ,indian ,sramana ,buddha-bhadra1 executed translations of some of the works which he had obtained in ,india2 and that before he had done all that he wished to do in this way1 he removed to ,king-chow 7in the present ,hoo-pih71 and died in the monastery of ,sin1 at the age of eighty-eight1 to the great sorrow of all who knew him4 ,it is added that there is another larger work giving an account of his travels in various countries4 ,such is all the information given about our author1 beyond what he has himself told us4 ,f-hien was his clerical name1 and means ,illustrious in the ,law1 or ,illustrious master of the ,law4 ,the ,shih which often precedes it is an abbreviation of the name of ,buddha as ,skyamuni1 the ,skya1 mighty in ,love1 dwelling in ,seclusion and ,silence1 and may be taken as equivalent to ,buddhist4 ,he is sometimes said to have belonged to the eastern ,tsin dynasty 7,a4,d4 #cag-dai71 and sometimes to the ,sung1 that is1 the ,sung dynasty of the ,house of ,li 7,a4,d4 #dbj-dgh74 ,if he became a full monk at the age of twenty1 and went to ,india when he was twenty-five1 his long life may have been divided pretty equally between the two dynasties4 ,if there were ever another and larger account of ,f-hien's travels than the narrative of which a translation is now given1 it has long ceased to be in existence4 ,in the catalogue of the imperial library of the ,suy dynasty 7,a4,d4 #ehi-fah71 the name ,f-hien occurs four times4 ,towards the end of the last section of it1 after a reference to his travels1 his labors in translation at ,kin-ling 7another name for ,nanking71 in conjunction with ,buddha-bhadra1 are described4 ,in the second section we find ,a ,record of ,buddhistic ,kingdoms--with a note1 saying that it was the work of the ,sramana1 ,f-hien2 and again1 we have ,narrative of ,f-hien in two ,books1 and ,narrative of ,f-hien's ,travels in one ,book4 ,but all these three entries may possibly belong to different copies of the same work1 the first and the other two being in separate subdivisions of the catalogue4 ,in the two ,chinese copies of the narrative in my possession the title is ,record of ,buddhistic ,kingdoms4 ,in the ,japanese or ,corean recension the title is twofold2 first1 ,narrative of the ,distinguished ,monk1 ,f-hien2 and then1 more at large1 ,incidents of ,travels in ,india1 by the ,sramana of the ,eastern ,tsn1 ,f-hien1 recorded by himself4 ,there is still earlier attestation of the existence of our little work than the ,suy catalogue4 ,the ,catalogue ,raisonn of the imperial library of the present dynasty mentions two quotations from it by ,le ,to-yen1 a geographical writer of the dynasty of the ,northern ,wei 7,a4,d4 #chf-ehd71 one of them containing eighty-nine characters1 and the other two hundred and seventy-six2 both of them given as from the ,narrative of ,f-hien4 ,in all catalogues subsequent to that of ,suy our work appears4 ,the evidence for its authenticity and genuineness is all that could be required4 ,it is clear to myself that the ,record of ,buddhistic ,kingdoms and the ,narrative of his ,travels by ,f-hien were designations of one and the same work1 and that it is doubtful whether any larger work on the same subject was ever current4 ,with regard to the text subjoined to my translation1 it was published in ,japan in #aggi4 ,the editor had before him four recensions of the narrative2 those of the ,sung and ,ming dynasties1 with appendices on the names of certain characters in them2 that of ,japan2 and that of ,corea4 ,he wisely adopted the ,corean text1 published in accordance with a royal rescript in #agbf1 so far as ,i can make out2 but the different readings of the other texts are all given in top-notes1 instead of foot-notes as with us1 this being one of the points in which customs in the ,east and ,west go by contraries4 ,very occasionally1 the editor indicates by a single character1 equivalent to right or wrong1 which reading in his opinion is to be preferred4 ,the editors of the ,catalogue ,raisonn intimate their doubts of the good taste and reliability of all ,f-hien's statements4 ,it offends them that he should call central ,india the ,middle ,kingdom1 and ,china1 which to them was the true and only ,middle ,kingdom1 but a ,border-land--it offends them as the vaunting language of a ,buddhist writer1 whereas the reader will see in the expressions only an instance of what ,f-hien calls his simple straightforwardness4 ,as an instance of his unreliability they refer to his account of the ,buddhism of ,khoten1 whereas it is well-known1 they say1 that the ,khoteners from ancient times till now have been ,mohammedans2--as if they could have been so one hundred and seventy years before ,mohammed was born1 and two hundred twenty-two years before the year of the ,hegira6 ,and this is criticism in ,china4 ,the catalogue was ordered by the ,k'ien-lung emperor in #agbb4 ,between three and four hundred of the ,great ,scholars of the empire were engaged on it in various departments1 and thus egregiously ignorant did they show themselves of all beyond the limits of their own country1 and even of the literature of that country itself4 ,much of what ,f-hien tells his readers of ,buddhist miracles and legends is indeed unreliable and grotesque2 but we have from him the truth as to what he saw and heard4 ,in concluding this introduction ,i wish to call attention to some estimates of the number of ,buddhists in the world which have become current1 believing1 as ,i do1 that the smallest of them is much above what is correct4 ,in a note on the first page of his work on the ,bhilsa ,topes 7#ahed71 ,general ,cunningham says3 ,the ,christians number about two hundred and seventy millions2 the ,buddhists about two hundred and twenty-two millions1 who are distributed as follows3 ,china one hundred and seventy millions1 ,japan twenty-five millions1 ,anam fourteen millions1 ,siam three millions1 ,ava eight millions1 ,nepl one million1 and ,ceylon one million4 ,in his article on ,m4,j4 ,barthlemy ,saint-,hilaire's ,le ,bouddha et sa ,religion1 republished in his ,chips from a ,german workshop1 vol4 i4 7#ahfh71 ,professor ,max ,mller says1 ,the young prince became the founder of a religion which1 after more than two thousand years1 is still professed by four hundred and fifty-five millions of human beings1 and he appends the following note3 ,though truth is not settled by majorities1 it would be interesting to know which religion counts at the present moment the largest numbers of believers4 ,berghaus1 in his ',physical ,atlas1' gives the following division of the human race according to religion3 ',buddhists #ca4b per cent41 ,christians #cj4g1 ,mohammedans #ae4g1 ,brahmanists #ac4d1 ,heathens #h4g1 and ,jews ,o4#c4' ,as ,berghaus does not distinguish the ,buddhists in ,china from the followers of ,confucius and ,laotse1 the first place on the scale belongs really to ,christianity4 ,it is difficult in ,china to say to what religion a man belongs1 as the same person may profess two or three4 ,the emperor himself1 after sacrificing according to the ritual of ,confucius1 visits a ,tao-ts temple1 and afterwards bows before an image of ,fo in a ,buddhist chapel4 7,mlanges ,asiatiques de ,st4 ,ptersbourg1 vol4 ii4 p4 #cgd47 ,both these estimates are exceeded by ,dr4 ,t4,w4 ,rhys ,davids 7intimating also the uncertainty of the statements1 and that numbers are no evidence of truth7 in the introduction to his ,manual of ,buddhism4 ,the ,buddhists there appear as amounting in all to five hundred millions3--thirty millions of ,southern ,buddhists1 in ,ceylon1 ,burma1 ,siam1 ,anam1 and ,india 7,jains72 and four hundred and seventy millions of ,northern ,buddhists1 of whom nearly thirty-three millions are assigned to ,japan1 and #dad1fhf1igd to the eighteen provinces of ,china proper4 ,according to him1 ,christians amount to about #bf per cent1 of mankind1 ,hindus to about #ac1 ,mohammedans to about #ab-a_/b1 ,buddhists to about #dj1 and ,jews to about one-half of one per cent4 ,in regard to all these estimates1 it will be observed that the immense numbers assigned to ,buddhism are made out by the multitude of ,chinese with which it is credited4 ,subtract ,cunningham's one hundred and seventy millions of ,chinese from his total of two hundred and twenty-two millions1 and there remain only fifty-two millions of ,buddhists4 ,subtract ,davids's four hundred fourteen and one-half millions of ,chinese from his total of five hundred millions1 and there remain only eighty-five and one-half millions for ,buddhism4 ,of the numbers assigned to other countries1 as well as of their whole populations1 ,i am in considerable doubt1 excepting in the cases of ,ceylon and ,india2 but the greatness of the estimates turns upon the immense multitudes said to be in ,china4 ,i do not know what total population ,cunningham allowed for that country1 nor on what principle he allotted one hundred and seventy millions of it to ,buddhism2 perhaps he halved his estimate of the whole1 whereas ,berghaus and ,davids allotted to it the highest estimates that have been given of the people4 ,but we have no certain information of the population of ,china4 ,at an interview with the former ,chinese ambassador1 ,kwo ,sung-to1 in ,paris1 in #ahgh1 ,i begged him to write out for me the amount1 with the authority for it1 and he assured me that it could not be done4 ,i have read probably almost everything that has been published on the subject1 and endeavored by methods of my own to arrive at a satisfactory conclusion2--without reaching a result which ,i can venture to lay before the public4 ,my impression has been that four hundred millions is hardly an exaggeration4 ,but supposing that we had reliable returns of the whole population1 how shall we proceed to apportion that among ,confucianists1 ,toists1 and ,buddhists8 ,confucianism is the orthodoxy of ,china4 ,the common name for it is ,j ,chio1 the ,doctrines held by the ,learned ,class1 entrance into the circle of which is1 with a few insignificant exceptions1 open to all the people4 ,the mass of them and the masses under their influence are preponderatingly ,confucian2 and in the observance of ancestral worship1 the most remarkable feature of the religion proper of ,china from the earliest times1 of which ,confucius was not the author but the prophet1 an overwhelming majority are regular and assiduous4 ,among the strange principles which the emperor of the ,k'ang-hs period1 in one of his famous ,sixteen ,precepts1 exhorted his people to discountenance and put away1 in order to exalt the correct doctrine1 ,buddhism and ,toism were both included4 ,if1 as stated in the note quoted from ,professor ,mller1 the emperor countenances both the ,toist worship and the ,buddhist1 he does so for reasons of state2 to please especially his ,buddhistic subjects in ,thibet and ,mongolia1 and not to offend the many whose superstitious fancies incline to ,toism4 ,when ,i went out and in as a missionary among the ,chinese people for about thirty years1 it sometimes occurred to me that only the inmates of their monasteries and the recluses of both systems should be enumerated as ,buddhists and ,taoists2 but ,i was in the end constrained to widen that judgment1 and to admit a considerable following of both among the people1 who have neither received the tonsure nor assumed the yellow top4 ,dr4 ,eitel1 in concluding his discussion of this point in his ,lecture on ,buddhism1 an ,event in ,history1 says3 ,it is not too much to say that most ,chinese are theoretically ,confucianists1 but emotionally ,buddhists or ,taoists4 ,but fairness requires us to add that1 though the mass of the people are more or less influenced by ,buddhist doctrines1 yet the people1 as a whole1 have no respect for the ,buddhist church1 and habitually sneer at ,buddhist priests4 ,for the most in the former of these two sentences ,i would substitute nearly all2 and between my friend's but and emotionally ,i would introduce many are1 and would not care to contest his conclusion further4 ,it does seem to me preposterous to credit ,buddhism with the whole of the vast population of ,china1 the great majority of whom are ,confucianists4 ,my own opinion is that its adherents are not so many as those even of ,mohammedanism1 and that instead of being the most numerous of the religions 7so-called7 of the world1 it is only entitled to occupy the fifth place1 ranking below ,christianity1 ,confucianism1 ,brahmanism1 and ,mohammedanism1 and followed1 some distance off1 by ,toism4 ,to make a table of percentages of mankind1 and to assign to each system its proportion1 are to seem to be wise where we are deplorably ignorant2 and1 moreover1 if our means of information were much better than they are1 our figures would merely show the outward adherence4 ,a fractional percentage might tell more for one system than a very large integral one for another4 ,,james ,,legge4 ,,the ,,travels ,,of ,f-,,hien ,,chapter ,i ,from ,ch'ang-gan to the ,sandy ,desert ,f-,hien had been living in ,ch'ang-gan4 #a ,deploring the mutilated and imperfect state of the collection of the ,books of ,discipline1 in the second year of the period ,hwang-che1 being the ,ke-he year of the cycle1 #b he entered into an engagement with ,hwuy-king1 ,to-ching1 ,hwuy-ying1 and ,hwuy-wei1 that they should go to ,india and seek for the ,disciplinary ,rules4 ,after starting from ,ch'ang-gan1 they passed through ,lung1 #c and came to the kingdom of ,k'een-kwei1#d where they stopped for the summer retreat4 ,when that was over1 they went forward to the kingdom of ,now-t'an1 crossed the mountain of ,yang-low1 and reached the emporium of ,chang-yih4#e ,there they found the country so much disturbed that travelling on the roads was impossible for them4 ,its king1 however1 was very attentive to them1 kept them in his capital1 and acted the part of their dnapati4#f ,here they met with ,che-yen1 ,hwuy-keen1 ,sang-sho1 ,po-yun1 and ,sang-king2 and in pleasant association with them1 as bound on the same journey with themselves1 they passed the summer retreat of that year #g together1 resuming after it their travelling1 and going on to ,t'un-hwang1 #h the chief town in the frontier territory of defence extending for about eighty li from east to west1 and about forty from north to south4 ,their company1 increased as it had been1 halted there for some days more than a month1 after which ,f-hien and his four friends started first in the suite of an envoy1 having separated for a time from ,po-yun and his associates4 ,le ,ho1 the prefect of ,tun-hwang1 had supplied them with the means of crossing the desert before them1 in which there are many evil demons and hot winds4 ,travellers who encounter them perish all to a man4 ,there is not a bird to be seen in the air above1 nor an animal on the ground below4 ,though you look all round most earnestly to find where you can cross1 you know not where to make your choice1 the only mark and indication being the dry bones of the dead left upon the sand4 ,footnote #a3 ,ch'ang-gan is still the name of the principal district 7and its city7 in the department of ,se-gan1 ,shen-se4 ,it had been the capital of the first empire of ,han 7,b4,c4 #bjb ,a4,d4 #bd71 as it subsequently was that of ,suy 7,a4,d4 #ehi-fah74 ,footnote #b3 ,the period ,hwang-che embraced from ,a4,d4 #cii to #dad1 being the greater portion of the reign of ,yo ,hing of the ,after ,ts'in1 a powerful prince4 ,he adopted ,hwang-che for the style of his reign in #cii1 and the cyclical name of that year was ,kang-tsze4 ,it is not possible at this distance of time to explain1 if it could be explained1 how ,f-hien came to say that ,ke-he was the second year of the period4 ,it seems most reasonable to suppose that he set out on his pilgrimage in ,a4,d4 #cii1 the cycle name of which was ,ke-he4 ,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'in1 which was ,a4,d4 #cii4 ,footnote #c3 ,lung embraced the western part of ,shen-se and the eastern part of ,kan-suh4 ,the name remains in ,lung ,chow1 in the extreme west of ,shen-se4 ,footnote #d3 ,k'een-kwei was the second king of the ,western ,ts'in4 ,f-hien would find him at his capital1 somewhere in the present department of ,lan-chow1 ,kan-suh4 ,footnote #e3 ,chang-yih is still the name of a district in ,kan-chow department1 ,kan-suh4 ,it is a long way north and west from ,lan-chow1 and not far from the ,great ,wall4 ,its king at this time was1 probably1 ,twan-yeh of the northern ,lang4 ,footnote #f3 ,dna is the name for religious charity1 the first of the six pramits1 or means of attaining to nirvna2 and a dnapati is one who practises dna and thereby crosses the sea of misery4 ,footnote #g3 ,this was the second summer since the pilgrims left ,ch'ang-gan4 ,we are now1 therefore1 probably1 in ,a4,d4 #djj4 ,footnote #h3 ,t'un-hwang is still the name of one of the two districts constituting the department of ,gan-se1 the most western of the prefectures of ,kan-suh2 beyond the termination of the ,great ,wall4 ,,chapter ,,ii ,on to ,shen-shen and thence to ,khoten ,after travelling for seventeen days1 a distance we may calculate of about #aejj li1 the pilgrims reached the kingdom of ,shen-shen1 a country rugged and hilly1 with a thin and barren soil4 ,the clothes of the common people are coarse1 and like those worn in our land of ,han1 #a some wearing felt and others coarse serge or cloth of hair2 this was the only difference seen among them4 ,the king professed our ,law1 and there might be in the country more than four thousand monks1 who were all students of the hnayna4 #b ,the common people of this and other kingdoms in that region1 as well as the ,sramans1 #c all practise the rules of ,india1 only that the latter do so more exactly1 and the former more loosely4 ,so the travellers found it in all the kingdoms through which they went on their way from this to the west1 only that each had its own peculiar barbarous speech4 ,the monks1 however1 who had given up the worldly life and quitted their families1 were all students of ,indian books and the ,indian language4 ,here they stayed for about a month1 and then proceeded on their journey1 fifteen days' walking to the northwest bringing them to the country of ,woo-e4 ,in this also there were more than four thousand monks1 all students of the hnayna4 ,they were very strict in their rules1 so that ,sramans from the territory of ,ts'in were all unprepared for their regulations4 ,f-hien1 through the management of ,foo ,kung-sun1 matre d'hotellerie1 was able to remain with his company in the monastery where they were received for more than two months1 and here they were rejoined by ,po-yun and his friends4 ,at the end of that time the people of ,woo-e neglected the duties of propriety and righteousness1 and treated the strangers in so niggardly a manner that ,che-yen1 ,hwuy-keen1 and ,hwuy-wei went back towards ,ko-ch'ang1 hoping to obtain there the means of continuing their journey4 ,f-hien and the rest1 however1 through the liberality of ,foo ,kung-sun1 managed to go straight forward in a southwest direction4 ,they found the country uninhabited as they went along4 ,the difficulties which they encountered in crossing the streams and on their route1 and the sufferings which they endured1 were unparalleled in human experience1 but in the course of a month and five days they succeeded in reaching ,yu-teen4 ,footnote #a3 ,this is the name which ,f-hien always uses when he would speak of ,china1 his native country1 as a whole1 calling it from the great dynasty which had ruled it1 first and last1 for between four and five centuries4 ,occasionally1 as we shall immediately see1 he speaks of the territory of ,ts'in or ,ch'in1 but intending thereby only the kingdom of ,ts'in1 having its capital in ,ch'ang-gan4 ,footnote #b3 ,meaning the small vehicle1 or conveyance4 ,there are in ,buddhism the triyna1 or three different means of salvation1 i4e4 of conveyance across the samsra1 or sea of transmigration1 to the shores of nirvna4 ,afterwards the term was used to designate the different phases of development through which the ,buddhist dogma passed1 known as the mahyna1 hnayna1 and madhyamayna4 ,the hnayna is the simplest vehicle of salvation1 corresponding to the first of the three degrees of saintship4 ,e4,h41 pp4 #aea-b1 #de1 and #aag4 ,footnote #c3 ,sraman may in ,english take the place of ,sramana1 the name for ,buddhist monks1 as those who have separated themselves from 7left7 their families1 and quieted their hearts from all intrusion of desire and lust4 ,,chapter ,,iii ,khoten--,processions of ,images ,yu-,teen is a pleasant and prosperous kingdom1 with a numerous and flourishing population4 ,the inhabitants all profess our ,law1 and join together in its religious music for their enjoyment4 ,the monks amount to several myriads1 most of whom are students of the mahyna4 #a ,they all receive their food from the common store4 ,throughout the country the houses of the people stand apart like separate stars1 and each family has a small tope #b reared in front of its door4 ,the smallest of these may be twenty cubits high1 or rather more4 ,they make in the monasteries rooms for monks from all quarters1 the use of which is given to travelling monks who may arrive1 and who are provided with whatever else they require4 ,the lord of the country lodged ,f-hien and the others comfortably1 and supplied their wants1 in a monastery called ,gomati1 of the mahyna school4 ,attached to it there are three thousand monks1 who are called to their meals by the sound of a bell4 ,when they enter the refectory1 their demeanor is marked by a reverent gravity1 and they take their seats in regular order1 all maintaining a perfect silence4 ,no sound is heard from their alms-bowls and other utensils4 ,when any of these pure men require food1 they are not allowed to call out to the attendants for it1 but only make signs with their hands4 ,hwuy-king1 ,to-ching1 and ,hwuy-tah set out in advance towards the country of ,k'eeh-ch'2 but ,f-hien and the others1 wishing to see the procession of images1 remained behind for three months4 ,there are in this country four great monasteries1 not counting the smaller ones4 ,beginning on the first day of the fourth month1 they sweep and water the streets inside the city1 making a grand display in the lanes and byways4 ,over the city gate they pitch a large tent1 grandly adorned in all possible ways1 in which the king and queen1 with their ladies brilliantly arrayed1 take up their residence for the time4 ,the monks of the ,gomati monastery1 being mahyna students1 and held in greatest reverence by the king1 took precedence of all the others in the procession4 ,at a distance of three or four li from the city1 they made a four-wheeled image car1 more than thirty cubits high1 which looked like the great hall of a monastery moving along4 ,the seven precious substances #c were grandly displayed about it1 with silken streamers and canopies hanging all around4 ,the chief image stood in the middle of the car1 with two ,bodhisattvas #d in attendance on it1 while devas were made to follow in waiting1 all brilliantly carved in gold and silver1 and hanging in the air4 ,when the car was a hundred paces from the gate1 the king put off his crown of state1 changed his dress for a fresh suit1 and with bare feet1 carrying in his hands flowers and incense1 and with two rows of attending followers1 went out at the gate to meet the image2 and1 with his head and face bowed to the ground1 he did homage at its feet1 and then scattered the flowers and burnt the incense4 ,when the image was entering the gate1 the queen and the brilliant ladies with her in the gallery above scattered far and wide all kinds of flowers1 which floated about and fell promiscuously to the ground4 ,in this way everything was done to promote the dignity of the occasion4 ,the carriages of the monasteries were all different1 and each one had its own day for the procession4 ,the ceremony began on the first day of the fourth month1 and ended on the fourteenth1 after which the king and queen returned to the palace4 ,seven or eight li to the west of the city there is what is called the ,king's new monastery1 the building of which took eighty years1 and extended over three reigns4 ,it may be two hundred and fifty cubits in height1 rich in elegant carving and inlaid work1 covered above with gold and silver1 and finished throughout with a combination of all the precious substances4 ,behind the tope there has been built a ,hall of ,buddha1 of the utmost magnificence and beauty1 the beams1 pillars1 venetianed doors and windows1 being all overlaid with gold-leaf4 ,besides this1 the apartments for the monks are imposingly and elegantly decorated1 beyond the power of words to express4 ,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 possessed1 they contribute the greater portion to this monastery1 using but a small portion of them themselves4 ,footnote #a3 ,mahyna is a later form of the ,buddhist doctrine1 the second phase of its development corresponding to the state of a ,bodhisattva1 who1 being able to transport himself and all mankind to nirvna1 may be compared to a huge vehicle4 ,footnote #b3 ,a worshipping place1 an altar1 or temple4 ,footnote #c3 ,the ,sapta-ratna1 gold1 silver1 lapis lazuli1 rock crystal1 rubies1 diamonds or emeralds1 and agate4 ,footnote #d3 ,a ,bodhisattva is one whose essence has become intelligence2 a ,being who will in some future birth as a man 7not necessarily or usually the next7 attain to ,buddhahood4 ,the name does not include those ,buddhas who have not yet attained to parinirvna4 ,the symbol of the state is an elephant fording a river4 ,,chapter ,,iv ,through the ,ts'ung ,mountains to ,k'eech-ch'a ,when the processions of images in the fourth month were over1 ,sang-sho1 by himself alone1 followed a ,tartar who was an earnest follower of the ,law1 and proceeded towards ,ko-phene4 ,f-hien and the others went forward to the kingdom of ,tsze-hoh1 which it took them twenty-five days to reach4 ,its king was a strenuous follower of our ,law1 and had around him more than a thousand monks1 mostly students of the mahyna4 ,here the travellers abode fifteen days1 and then went south for four days1 when they found themselves among the ,ts'ung-ling mountains1 and reached the country of ,yu-hwuy1 where they halted and kept their retreat4 #a ,when this was over1 they went on among the hills for twenty-five days1 and got to ,k'eeh-ch'a1 there rejoining ,hwuy-king and his two companions4 ,footnote #a3 ,this was the retreat already twice mentioned as kept by the pilgrims in the summer1 the different phraseology1 quiet rest1 without any mention of the season1 indicating their approach to ,india4 ,two1 if not three1 years had elapsed since they left ,ch'ang-gan4 ,are we now with them in #djb8 ,,chapter ,v ,great ,quinquennial ,assembly of ,monks ,it happened that the king of the country was then holding the pacha parishad2 that is1 in ,chinese1 the great quinquennial assembly4 ,when this is to be held1 the king requests the presence of the ,sramans from all quarters of his kingdom4 ,they come as if in clouds2 and when they are all assembled1 their place of session is grandly decorated4 ,silken streamers and canopies are hung out in it1 and water-lilies in gold and silver are made and fixed up behind the places where the chief of them are to sit4 ,when clean mats have been spread1 and they are all seated1 the king and his ministers present their offerings according to rule and law4 ,the assembly takes place in the first1 second1 or third month1 for the most part in the spring4 ,after the king has held the assembly1 he further exhorts the ministers to make other and special offerings4 ,the doing of this extends over one1 two1 three1 five1 or even seven days2 and when all is finished1 he takes his own riding-horse1 saddles1 bridles1 and waits on him himself1 while he makes the noblest and most important minister of the kingdom mount him4 ,then1 taking fine white woollen cloth1 all sorts of precious things1 and articles which the ,sramans require1 he distributes them among them1 uttering vows at the same time along with all his ministers2 and when this distribution has taken place1 he again redeems whatever he wishes from the monks4 ,the country1 being among the hills and cold1 does not produce the other cereals1 and only the wheat gets ripe4 ,after the monks have received their annual portion of this1 the mornings suddenly show the hoar-frost1 and on this account the king always begs the monks to make the wheat ripen #a before they receive their portion4 ,there is in the country a spittoon which belonged to ,buddha1 made of stone1 and in color like his alms-bowl4 ,there is also a tooth of ,buddha1 for which the people have reared a tope1 connected with which there are more than a thousand monks and their disciples1 all students of the hnayna4 ,to the east of these hills the dress of the common people is of coarse materials1 as in our country of ,ts'in1 but here also there were among them the differences of fine woollen cloth and of serge or haircloth4 ,the rules observed by the ,sramans are remarkable1 and too numerous to be mentioned in detail4 ,the country is in the midst of the ,onion range4 ,as you go forward from these mountains1 the plants1 trees1 and fruits are all different from those of the land of ,han1 excepting only the bamboo1 pomegranate1 and sugarcane4 ,footnote #a3 ,watters calls attention to this as showing that the monks of ,k'eeh-ch' had the credit of possessing weather-controlling powers4 ,,chapter ,,vi ,north ,india--,image of ,maitreya ,bodhisattva ,from this the travellers went westward towards ,north ,india1 and after being on the way for a month1 they succeeded in getting across and through the range of the ,onion mountains4 ,the snow rests on them both winter and summer4 ,there are also among them venomous dragons1 which1 when provoked1 spit forth poisonous winds1 and cause showers of snow and storms of sand and gravel4 ,not one in ten thousand of those who encounter these dangers escapes with his life4 ,the people of the country call the range by the name of ,the ,snow mountains4 ,when the travellers had got through them1 they were in ,north ,india1 and immediately on entering its borders1 found themselves in a small kingdom called ,t'oleih1 where also there were many monks1 all students of the hnayna4 ,in this kingdom there was formerly an ,arhan1 #a who by his supernatural power took a clever artificer up to the ,tushita #b heaven1 to see the height1 complexion1 and appearance of ,maitreya ,bodhisattva1 #c and then return and make an image of him in wood4 ,first and last1 this was done three times1 and then the image was completed1 eighty cubits in height1 and eight cubits at the base from knee to knee of the crossed legs4 ,on fast-days it emits an effulgent light4 ,the kings of the surrounding countries vie with one another in presenting offerings to it4 ,here it is--to be seen now as of old4 ,footnote #a3 ,lo-han1 ,arhat1 ,arahat are all designations of the perfected rya1 the disciple who has passed the different stages of the ,noble ,path1 or eightfold excellent way1 who has conquered all passions1 and is not to be reborn again4 ,arhatship implies possession of certain supernatural powers1 and is not to be succeeded by ,buddhaship1 but implies the fact of the saint having already attained ,nirvna4 ,footnote #b3 ,tushita is the fourth ,devaloka1 where all ,bodhisattvas are reborn before finally appearing on earth as ,buddha4 ,life lasts in ,tushita four thousand years1 but twenty-four hours there are equal to four hundred years on earth4 ,footnote #c3 ,maitreya was a ,bodhisattva1 the principal one1 indeed1 of ,skyamuni's retinue1 but is not counted among the ordinary disciples1 nor is anything told of his antecedents4 ,it was in the ,tushita heaven that ,skyamuni met him and appointed him as his successor1 to appear as ,buddha after the lapse of five thousand years4 ,maitreya is therefore the expected ,messiah of the ,buddhists1 residing at present in ,tushita4 ,,chapter ,,vii ,the ,perilous ,crossing of the ,indus ,the travellers went on to the southwest for fifteen days at the foot of the mountains1 and following the course of their range4 ,the way was difficult and rugged1 running along a bank exceedingly precipitous1 which rose up there1 a hill-like wall of rock1 ten thousand cubits from the base4 ,when one approached the edge of it1 his eyes became unsteady2 and if he wished to go forward in the same direction1 there was no place on which he could place his foot2 and beneath were the waters of the river called the ,indus4 ,in former times men had chiselled paths along the rocks1 and distributed ladders on the face of them1 to the number altogether of seven hundred1 at the bottom of which there was a suspension bridge of ropes1 by which the river was crossed1 its banks being there eighty paces apart4 ,the place and arrangements are to be found in the ,records of the ,nine ,interpreters1 but neither ,chang ,k'een #a nor ,kan ,ying #b had reached the spot4 ,the monks asked ,f-hien if it could be known when the ,law of ,buddha first went to the east4 ,he replied1 ,when ,i asked the people of those countries about it1 they all said that it had been handed down by their fathers from of old that1 after the setting up of the image of ,maitreya ,bodhisattva1 there were ,sramans of ,india who crossed this river1 carrying with them ,stras and ,books of ,discipline4 ,now the image was set up rather more than three hundred years after the ,nirvna of ,buddha1 which may be referred to the reign of king ,p'ing of the ,chow dynasty4 ,according to this account we may say that the diffusion of our great doctrines in the ,east began from the setting up of this image4 ,if it had not been through that ,maitreya1 the great spiritual master who is to be the successor of the ,skya1 who could have caused the ',three ,precious ,ones1' #c to be proclaimed so far1 and the people of those border lands to know our ,law8 ,we know of a truth that the opening of the way for such a mysterious propagation is not the work of man2 and so the dream of the emperor ,ming of ,han had its proper cause4 ,footnote #a3 ,chang ,k'een1 a minister of the emperor ,woo of ,han 7,b4,c4 #adj-hg71 is celebrated as the first ,chinese who pierced the void1 and penetrated to the regions of the west1 corresponding very much to the present ,turkestan4 ,through him1 by ,b4,c4 #aae1 a regular intercourse was established between ,china and the thirty-six kingdoms or states of that quarter4 ,footnote #b3 ,less is known of ,kan ,ying than of ,chang ,k'een4 ,being sent in ,a4,d4 #hh by his patron ,pan ,cho on an embassy to the ,roman empire1 he only got as far as the ,caspian sea1 and returned to ,china4 ,he extended1 however1 the knowledge of his countrymen with regard to the western regions4 ,footnote #c3 ,the precious ,buddha1 the precious ,law1 and the precious ,monkhood2 ,buddha1 ,dharma1 and ,sangha2 the whole being equivalent to ,buddhism4 ,,chapter ,,viii ,woo-chang1 or ,udyna--,traces of ,buddha ,after crossing the river1 the travellers immediately came to the kingdom of ,woo-chang1 which is indeed a part of ,north ,india4 ,the people all use the language of ,central ,india1 ,central ,india being what we should call the ,middle ,kingdom4 ,the food and clothes of the common people are the same as in that ,central ,kingdom4 ,the ,law of ,buddha is very flourishing in ,woo-chang4 ,they call the places where the monks stay for a time or reside permanently ,sanghrmas2 and of these there are in all five hundred1 the monks being all students of the hnayna4 ,when stranger bhikshus #a arrive at one of them1 their wants are supplied for three days1 after which they are told to find a resting-place for themselves4 ,there is a tradition that when ,buddha came to ,north ,india1 he came at once to this country1 and that here he left a print of his foot1 which is long or short according to the ideas of the beholder on the subject4 ,it exists1 and the same thing is true about it1 at the present day4 ,here also are still to be seen the rock on which he dried his clothes1 and the place where he converted the wicked dragon4 ,the rock is fourteen cubits high1 and more than twenty broad1 with one side of it smooth4 ,hwuy-king1 ,hwuy-tah1 and ,to-ching went on ahead towards the place of ,buddha's shadow in the country of ,ngara2 but ,f-hien and the others remained in ,woo-chang1 and kept the summer retreat4 ,that over1 they descended south1 and arrived in the country of ,soo-ho-to4 ,footnote #a3 ,bhikshu is the name for a monk as living by alms1 a mendicant4 ,all bhikshus call themselves ,sramans4 ,sometimes the two names are used together by our author4 ,,chapter ,,ix ,soo-ho-to--,legends of ,buddha ,in that country also ,buddhism is flourishing4 ,there is in it the place where ,sakra1 #a ,ruler of ,devas1 in a former age1 tried the ,bodhisattva1 by producing a hawk in pursuit of a dove1 when the ,bodhisattva cut off a piece of his own flesh1 and with it ransomed the dove4 ,after ,buddha had attained to perfect wisdom1 and in travelling about with his disciples arrived at this spot1 he informed them that this was the place where he ransomed the dove with a piece of his own flesh4 ,in this way the people of the country became aware of the fact1 and on the spot reared a tope1 adorned with layers of gold and silver plates4 ,footnote #a3 ,sakra is a common name for the ,brahmanic ,indra1 adopted by ,buddhism into the circle of its own great adherents2--it has been said1 because of his popularity4 ,he is now the representative of the secular power1 the valiant protector of the ,buddhist body1 but is looked upon as inferior to ,skyamuni1 and every ,buddhist saint4 ,,chapter ,x ,gandhra--,legends of ,buddha ,the travellers1 going downwards from this towards the east1 in five days came to the country of ,gandhra1 the place where ,dharma-vivardhana1 the son of ,asoka1 #a ruled4 ,when ,buddha was a ,bodhisattva1 he gave his eyes also for another man here2 and at the spot they have also reared a large tope1 adorned with layers of gold and silver plates4 ,the people of the country were mostly students of the hnayna4 ,footnote #a3 ,asoka is here mentioned for the first time--the ,constantine of the ,buddhist society1 and famous for the number of vihras and topes which he erected4 ,he was the grandson of ,chandragupta1 a rude adventurer1 who at one time was a refugee in the camp of ,alexander the ,great2 and within about twenty years afterwards drove the ,greeks out of ,india1 having defeated ,seleucus1 the ,greek ruler of the ,indus provinces4 ,his grandson was converted to ,buddhism by the bold and patient demeanor of an ,arhat whom he had ordered to be buried alive1 and became a most zealous supporter of the new faith4 ,,chapter ,,xi ,takshasil--,legends--,the ,four ,great ,topes ,seven days' journey from this to the east brought the travellers to the kingdom of ,takshasil1 which means the severed head in the language of ,china4 ,here1 when ,buddha was a ,bodhisattva1 he gave away his head to a man2 and from this circumstance the kingdom got its name4 ,going on further for two days to the east1 they came to the place where the ,bodhisattva threw down his body to feed a starving tigress4 ,in these two places also large topes have been built1 both adorned with layers of all the precious substances4 ,the kings1 ministers1 and peoples of the kingdoms around vie with one another in making offerings at them4 ,the trains of those who come to scatter flowers and light lamps at them never cease4 ,the nations of those quarters call those and the other two mentioned before the four great topes4 ,,chapter ,,xii ,buddha's ,alms-bowl--,death of ,hwuy-king ,going southwards from ,gndhra1 the travellers in four days arrived at the kingdom of ,purushapura4 #a ,formerly1 when ,buddha was travelling in this country with his disciples1 he said to nanda1 #b ,after my pari-nirvna1 #c there will be a king named ,kanishka1 who shall on this spot build a tope4 ,this ,kanishka was afterwards born into the world2 and once1 when he had gone forth to look about him1 ,sakra1 ,ruler of ,devas1 wishing to excite the idea in his mind1 assumed the appearance of a little herd-boy1 and was making a tope right in the way of the king1 who asked what sort of a thing he was making4 ,the boy said1 ,i am making a tope for ,buddha4 ,the king said1 ,very good2 and immediately1 right over the boy's tope1 he proceeded to rear another1 which was more than four hundred cubits high1 and adorned with layers of all the precious substances4 ,of all the topes and temples which the travellers saw in their journeyings1 there was not one comparable to this in solemn beauty and majestic grandeur4 ,there is a current saying that this is the finest tope in ,jambudvpa #d4 ,when the king's tope was completed1 the little tope of the boy came out from its side on the south1 rather more than three cubits in height4 ,buddha's alms-bowl is in this country4 ,formerly1 a king of ,yeh-she raised a large force and invaded this country1 wishing to carry the bowl away4 ,having subdued the kingdom1 as he and his captains were sincere believers in the ,law of ,buddha1 and wished to carry off the bowl1 they proceeded to present their offerings on a great scale4 ,when they had done so to the ,three ,precious ,ones1 he made a large elephant be grandly caparisoned1 and placed the bowl upon it4 ,but the elephant knelt down on the ground1 and was unable to go forward4 ,again he caused a four-wheeled wagon to be prepared in which the bowl was put to be conveyed away4 ,eight elephants were then yoked to it1 and dragged it with their united strength2 but neither were they able to go forward4 ,the king knew that the time for an association between himself and the bowl had not yet arrived1 and was sad and deeply ashamed of himself4 ,forthwith he built a tope at the place and a monastery1 and left a guard to watch the bowl1 making all sorts of contributions4 ,there may be there more than seven hundred monks4 ,when it is near mid-day1 they bring out the bowl1 and1 along with the common people1 make their various offerings to it1 after which they take their mid-day meal4 ,in the evening1 at the time of incense1 they bring the bowl out again4 ,it may contain rather more than two pecks1 and is of various colors1 black predominating1 with the seams that show its fourfold composition distinctly marked4 ,its thickness is about the fifth of an inch1 and it has a bright and glossy lustre4 ,when poor people throw into it a few flowers1 it becomes immediately full1 while some very rich people1 wishing to make offering of many flowers1 might not stop till they had thrown in hundreds1 thousands1 and myriads of bushels1 and yet would not be able to fill it4#e ,po-yun and ,sang-king here merely made their offerings to the alms-bowl1 and then resolved to go back4 ,hwuy-king1 ,hwuy-tah1 and ,to-ching had gone on before the rest to ,nagra1 to make their offerings at the places of ,buddha's shadow1 tooth1 and the flat-bone of his skull4 ,there ,hwuy-king fell ill1 and ,to-ching remained to look after him1 while ,hwuy-tah came alone to ,purushapura1 and saw the others1 and then he with ,po-yun and ,sang-king took their way back to the land of ,ts'in4 ,hwuy-king came to his end in the monastery of ,buddha's alms-bowl1 and on this ,f-hien went forward alone towards the place of the flat-bone of ,buddha's skull4#f ,footnote #a3 ,the modern ,peshwur4 ,footnote #b3 ,a first cousin of ,skyamuni1 and born at the moment when he attained to ,buddhaship4 ,under ,buddha's teaching1 nanda became an ,arhat1 and is famous for his strong and accurate memory2 and he played an important part at the first council for the formation of the ,buddhist canon4 ,the friendship between ,skyamuni and nanda was very close and tender2 and it is impossible to read much of what the dying ,buddha said to him and of him1 as related in the ,mahpari-nirvna ,stra1 without being moved almost to tears4 nanda is to reappear on earth as ,buddha in another ,kalpa4 ,footnote #c3 ,on his attaining to nirvna1 ,skyamuni became the ,buddha1 and had no longer to mourn his being within the circle of transmigration1 and could rejoice in an absolute freedom from passion1 and a perfect purity4 ,still he continued to live on for forty-five years1 till he attained to pari-nirvna1 and had done with all the life of sense and society1 and had no more exercise of thought4 ,he died2 but whether he absolutely and entirely ceased to be1 in any sense of the word being1 it would be difficult to say4 ,probably he himself would not and could not have spoken definitely on the point4 ,so far as our use of language is concerned1 apart from any assured faith in and hope of immortality1 his pari-nirvna was his death4 ,footnote #d3 ,jambudvpa is one of the four great continents of the universe1 representing the inhabited world as fancied by the ,buddhists1 and so-called because it resembles in shape the leaves of the jambu tree4 ,footnote #e3 ,compare the narrative in ,luke's ,gospel1 xxi4 #a-d4 ,footnote #f3 ,this story of ,hwuy-king's death differs from the account given in chapter xiv4--,,editor4 ,,chapter ,,xiii ,festival of ,buddha's ,skull-bone ,going west for sixteen yojanas1 #a he came to the city ,he-lo #b in the borders of the country of ,nagra1 where there is the flat-bone of ,buddha's skull1 deposited in a vihra #c adorned all over with gold-leaf and the seven sacred substances4 ,the king of the country1 revering and honoring the bone1 and anxious lest it should be stolen away1 has selected eight individuals1 representing the great families in the kingdom1 and committed to each a seal1 with which he should seal its shrine and guard the relic4 ,at early dawn these eight men come1 and after each has inspected his seal1 they open the door4 ,this done1 they wash their hands with scented water and bring out the bone1 which they place outside the vihra1 on a lofty platform1 where it is supported on a round pedestal of the seven precious substances1 and covered with a bell of lapis lazuli1 both adorned with rows of pearls4 ,its color is of a yellowish white1 and it forms an imperfect circle twelve inches round1 curving upwards to the centre4 ,every day1 after it has been brought forth1 the keepers of the vihra ascend a high gallery1 where they beat great drums1 blow conches1 and clash their copper cymbals4 ,when the king hears them1 he goes to the vihra1 and makes his offerings of flowers and incense4 ,when he has done this1 he and his attendants in order1 one after another1 raise the bone1 place it for a moment on the top of their heads1 and then depart1 going out by the door on the west as they had entered by that on the east4 ,the king every morning makes his offerings and performs his worship1 and afterwards gives audience on the business of his government4 ,the chiefs of the ,vaisyas #d also make their offerings before they attend to their family affairs4 ,every day it is so1 and there is no remissness in the observance of the custom4 ,when all of the offerings are over1 they replace the bone in the vihra1 where there is a vimoksha tope1 of the seven precious substances1 and rather more than five cubits high1 sometimes open1 sometimes shut1 to contain it4 ,in front of the door of the vihra1 there are parties who every morning sell flowers and incense1 and those who wish to make offerings buy some of all kinds4 ,the kings of various countries are also constantly sending messengers with offerings4 ,the vihra stands in a square of thirty paces1 and though heaven should shake and earth be rent1 this place would not move4 ,going on1 north from this1 for a yojana1 ,f-hien arrived at the capital of ,nagra1 the place where the ,bodhisattva once purchased with money five stalks of flowers1 as an offering to the ,dipnkara ,buddha4 ,in the midst of the city there is also the tope of ,buddha's tooth1 where offerings are made in the same way as to the flat-bone of his skull4 ,a yojana to the northeast of the city brought him to the mouth of a valley1 where there is ,buddha's pewter staff2 and a vihra also has been built at which offerings are made4 ,the staff is made of ,gosirsha ,chandana1 and is quite sixteen or seventeen cubits long4 ,it is contained in a wooden tube1 and though a hundred or a thousand men were to try to lift it1 they could not move it4 ,entering the mouth of the valley1 and going west1 he found ,buddha's ,sanghli1 #e where also there is reared a vihra1 and offerings are made4 ,it is a custom of the country when there is a great drought1 for the people to collect in crowds1 bring out the robe1 pay worship to it1 and make offerings1 on which there is immediately a great rain from the sky4 ,south of the city1 half a yojana1 there is a rock-cavern1 in a great hill fronting the southwest2 and here it was that ,buddha left his shadow4 ,looking at it from a distance of more than ten paces1 you seem to see ,buddha's real form1 with his complexion of gold1 and his characteristic marks in their nicety1 clearly and brightly displayed4 ,the nearer you approach1 however1 the fainter it becomes1 as if it were only in your fancy4 ,when the kings from the regions all around have sent skilful artists to take a copy1 none of them have been able to do so4 ,among the people of the country there is a saying current that the thousand ,buddhas must all leave their shadows here4 ,rather more than four hundred paces west from the shadow1 when ,buddha was at the spot1 he shaved off his hair and clipped his nails1 and proceeded1 along with his disciples1 to build a tope seventy or eighty cubits high1 to be a model for all future topes2 and it is still existing4 ,by the side of it there is a monastery1 with more than seven hundred monks in it4 ,at this place there are as many as a thousand topes of ,arhans and ,pratyeka ,buddhas4 ,footnote #a3 ,now in ,india1 ,f-hien used the ,indian measure of distance2 but it is not possible to determine exactly what its length then was4 ,the estimates of it are very different1 and vary from four and a half or five miles to seven1 and sometimes more4 ,footnote #b3 ,the present ,hidda1 west of ,peshwur1 and five miles south of ,jellalabad4 ,footnote #c3 ,the vihara1 says ,hardy1 is the residence of a recluse or priest2 and so ,davids--the clean little hut where the mendicant lives4 ,footnote #d3 ,the ,vaisyas1 or the bourgeois caste of ,hindu society1 are described here as resident scholars4 ,footnote #e3 ,or ,sanghti1 the double or composite robe1 part of a monk's attire1 reaching from the shoulders to the knees1 and fastened round the waist4 ,,chapter ,,xiv ,crossing the ,indus to the ,east ,having stayed there till the third month of winter1 ,f-hien and the two others1 proceeding southwards1 crossed the ,little ,snowy mountains4 ,on them the snow lies accumulated both winter and summer4 ,on the north side of the mountains1 in the shade1 they suddenly encountered a cold wind which made them shiver and become unable to speak4 ,hwuy-king could not go any farther4 ,a white froth came from his mouth1 and he said to ,f-hien1 ,i cannot live any longer4 ,do you immediately go away1 that we do not all die here2 and with these words he died4 ,f-hien stroked the corpse1 and cried out piteously1 ,our original plan has failed2 it is fate4 ,what can we do8 ,he then again exerted himself1 and they succeeded in crossing to the south of the range1 and arrived in the kingdom of ,lo-e1 #a where there were nearly three thousand monks1 students of both the mahyna and hnayna4 ,here they stayed for the summer retreat1 #b and when that was over1 they went on to the south1 and ten days' journey brought them to the kingdom of ,poh-n1 where there are also more than three thousand monks1 all students of the hnayna4 ,proceeding from this place for three days1 they again crossed the ,indus1 where the country on each side was low and level4 ,footnote #a3 ,lo-e1 or ,rohi1 or ,afghanistan2 only a portion of it can be intended4 ,footnote #b3 ,we are now therefore in ,a4,d4 #djd4 ,,chapter ,,xv ,sympathy of ,monks with the ,pilgrims ,after they had crossed the river1 there was a country named ,pe-t'oo1 where ,buddhism was very flourishing1 and the monks studied both the mahyna and hnayna4 ,when they saw their fellow-disciples from ,ts'in passing along1 they were moved with great pity and sympathy1 and expressed themselves thus3 ,how is it that these men from a border-land should have learned to become monks1 and come for the sake of our doctrines from such a distance in search of the ,law of ,buddha8 ,they supplied them with what they needed1 and treated them in accordance with the rules of the ,law4 ,,chapter ,,xvi ,condition and ,customs of ,central ,india ,from this place they travelled southeast1 passing by a succession of very many monasteries1 with a multitude of monks1 who might be counted by myriads4 ,after passing all these places1 they came to a country named ,ma-t'ou-lo4 ,they still followed the course of the ,p'oo-na river1 on the banks of which1 left and right1 there were twenty monasteries1 which might contain three thousand monks2 and here the ,law of ,buddha was still more flourishing4 ,everywhere1 from the ,sandy ,desert1 in all the countries of ,india1 the kings had been firm believers in that ,law4 ,when they make their offerings to a community of monks1 they take off their royal caps1 and along with their relatives and ministers1 supply them with food with their own hands4 ,that done1 the king has a carpet spread for himself on the ground1 and sits down on it in front of the chairman2--they dare not presume to sit on couches in front of the community4 ,the laws and ways1 according to which the kings presented their offerings when ,buddha was in the world1 have been handed down to the present day4 ,all south from this is named the ,middle ,kingdom4 ,in it the cold and heat are finely tempered1 and there is neither hoarfrost nor snow4 ,the people are numerous and happy2 they have not to register their households1 or attend to any magistrates and their rules2 only those who cultivate the royal land have to pay a portion of the gain from it4 ,if they want to go they go2 if they want to stay on1 they stay4 ,the king governs without decapitation or other corporal punishments4 ,criminals are simply fined1 lightly or heavily1 according to the circumstances of each case4 ,even in cases of repeated attempts at wicked rebellion1 they only have their right hands cut off4 ,the king's body-guards and attendants all have salaries4 ,throughout the whole country the people do not kill any living creature1 nor drink intoxicating liquor1 nor eat onions or garlic4 ,the only exception is that of the ,chandlas4 ,that is the name for those who are held to be wicked men1 and live apart from others4 ,when they enter the gate of a city or a market-place1 they strike a piece of wood to make themselves known1 so that men know and avoid them1 and do not come into contact with them4 ,in that country they do not keep pigs and fowls1 and do not sell live cattle2 in the markets there are no butchers' shops and no dealers in intoxicating drink4 ,in buying and selling commodities they use cowries4 ,only the ,chandlas are fishermen and hunters1 and sell flesh meat4 ,after ,buddha attained to pari-nirvna the kings of the various countries and the heads of the ,vaisyas built vihras for the priests1 and endowed them with fields1 houses1 gardens1 and orchards1 along with the resident populations and their cattle1 the grants being engraved on plates of metal1 so that afterwards they were handed down from king to king1 without any one daring to annul them1 and they remain even to the present time4 ,the regular business of the monks is to perform acts of meritorious virtue1 and to recite their ,stras and sit wrapped in meditation4 ,when stranger monks arrive at any monastery1 the old residents meet and receive them1 carry for them their clothes and alms-bowl1 give them water to wash their feet1 oil with which to anoint them1 and the liquid food permitted out of the regular hours4 #a ,when the stranger has enjoyed a very brief rest1 they further ask the number of years that he has been a monk1 after which he receives a sleeping apartment with its appurtenances1 according to his regular order1 and everything is done for him which the rules prescribe4 ,where a community of monks resides1 they erect topes to ,sriputtra1 #b to ,mah-maudgalyyana1 #c and to nanda1 and also topes in honor of the ,abhidharma1 #d the ,vinaya1 #d and the ,stras4 #d ,a month after the annual season of rest1 the families which are looking out for blessing stimulate one another to make offerings to the monks1 and send round to them the liquid food which may be taken out of the ordinary hours4 ,all the monks come together in a great assembly1 and preach the ,law2 after which offerings are presented at the tope of ,sriputtra1 with all kinds of flowers and incense4 ,all through the night lamps are kept burning1 and skilful musicians are employed to perform4 ,when ,sriputtra was a great ,brahman1 he went to ,buddha1 and begged to be permitted to quit his family and become a monk4 ,the great ,mugalan and the great ,kas'yapa also did the same4 ,the bhikshunis #e for the most part make their offerings at the tope of nanda1 because it was he who requested the ,world-honored one to allow females to quit their families and become nuns4 ,the ,srmaneras #f mostly make their offerings to ,rahula4 #g ,the professors of the ,abhidharma make their offerings to it2 those of the ,vinaya to it4 ,every year there is one such offering1 and each class has its own day for it4 ,students of the mahyna present offerings to the ,praja-pramit1 to ,majus'ri1 and to ,kwan-she-yin4 ,when the monks have done receiving their annual tribute from the harvests1 the ,heads of the ,vaisyas and all the ,brahmans bring clothes and such other articles as the monks require for use1 and distribute among them4 ,the monks1 having received them1 also proceed to give portions to one another4 ,from the nirvna of ,buddha1 the forms of ceremony1 laws1 and rules1 practised by the sacred communities1 have been handed down from one generation to another without interruption4 ,from the place where the travellers crossed the ,indus to ,south ,india1 and on to the ,southern ,sea1 a distance of forty or fifty thousand li1 all is level plain4 ,there are no large hills with streams among them2 there are simply the waters of the rivers4 ,footnote #a3 ,no monk can eat solid food except between sunrise and noon1 and total abstinence from intoxicating drinks is obligatory4 ,food eaten at any other part of the day is called vikla1 and forbidden2 but a weary traveller might receive unseasonable refreshment1 consisting of honey1 butter1 treacle1 and sesamum oil4 ,footnote #b3 ,sriputtra was one of the principal disciples of ,buddha1 and indeed the most learned and ingenious of them all4 ,footnote #c3 ,mugalan1 the ,singhalese name of this disciple1 is more pronounceable4 ,he also was one of the principal disciples1 called ,buddha's left-hand attendant4 ,he was distinguished for his power of vision1 and his magic powers4 ,footnote #d3 ,the different parts of the tripitaka4 ,footnote #e3 ,the bhikshunis are the female monks or nuns1 subject to the same rules as the bhikshus1 and also to special ordinances of restraint4 ,footnote #f3 ,the ,srmaneras are the novices1 male or female1 who have vowed to observe the ,shikshpada1 or ten commandments4 ,footnote #g3 ,the eldest son of ,skyamuni by ,yasodhar4 ,converted to ,buddhism1 he followed his father as an attendant2 and after ,buddha's death became the founder of a philosophical realistic school 7vaibhshika74 ,he is now revered as the patron saint of all novices1 and is to be reborn as the eldest son of every future ,buddha4 ,,chapter ,,xvii ,legend of the ,trayastrimsas ,heaven ,from this they proceeded southeast for eighteen yojanas1 and found themselves in a kingdom called ,sanks'ya1 at the place where ,buddha came down1 after ascending to the ,trayastrims'as heaven #a1 and there preaching for three months his ,law for the benefit of his mother #b4 ,buddha had gone up to this heaven by his supernatural power1 without letting his disciples know2 but seven days before the completion of the three months he laid aside his invisibility1 and ,anuruddha #c1 with his heavenly eyes1 saw the ,world-honored one1 and immediately said to the honored one1 the great ,mugalan1 ,do you go and salute the ,world-honored one1 ,mugalan forthwith went1 and with head and face did homage at ,buddha's feet4 ,they then saluted and questioned each other1 and when this was over1 ,buddha said to ,mugalan1 ,seven days after this ,i will go down to ,jambudvpa2 and thereupon ,mugalan returned4 ,at this time the great kings of eight countries with their ministers and people1 not having seen ,buddha for a long time1 were all thirstily looking up for him1 and had collected in clouds in this kingdom to wait for the ,world-honored one4 ,then the bhikshun ,utpala thought in her heart1 ,to-day the kings1 with their ministers and people1 will all be meeting and welcoming ,buddha4 ,i am but a woman2 how shall ,i succeed in being the first to see him8 ,buddha immediately1 by his spirit-like power1 changed her into the appearance of a holy ,chakravartti king1 and she was the foremost of all in doing reverence to him4 ,as ,buddha descended from his position aloft in the ,trayastrims'as heaven1 when he was coming down1 there were made to appear three flights of precious steps4 ,buddha was on the middle flight1 the steps of which were composed of the seven precious substances4 ,the king of ,brahma-loka #d also made a flight of silver steps appear on the right side1 where he was seen attending with a white chowry in his hand4 ,sakra1 ,ruler of ,devas1 made a flight of steps of purple gold on the left side1 where he was seen attending and holding an umbrella of the seven precious substances4 ,an innumerable multitude of the devas followed ,buddha in his descent4 ,when he was come down1 the three flights all disappeared in the ground1 excepting seven steps1 which continued to be visible4 ,afterwards king ,as'oka1 wishing to know where their ends rested1 sent men to dig and see4 ,they went down to the yellow springs without reaching the bottom of the steps1 and from this the king received an increase to his reverence and faith1 and built a vihra over the steps1 with a standing image1 sixteen cubits in height1 right over the middle flight4 ,behind the vihra he erected a stone pillar1 about fifty cubits high1 with a lion on the top of it4 #e ,let into the pillar1 on each of its four sides1 there is an image of ,buddha1 inside and out shining and transparent1 and pure as it were of lapis lazuli4 ,some teachers of another doctrine once disputed with the ,s'ramanas about the right to this as a place of residence1 and the latter were having the worst of the argument1 when they took an oath on both sides on the condition that1 if the place did indeed belong to the ,s'ramanas1 there should be some marvellous attestation of it4 ,when these words had been spoken1 the lion on the top gave a great roar1 thus giving the proof2 on which their opponents were frightened1 bowed to the decision1 and withdrew4 ,through ,buddha having for three months partaken of the food of heaven1 his body emitted a heavenly fragrance1 unlike that of an ordinary man4 ,he went immediately and bathed2 and afterwards1 at the spot where he did so1 a bathing-house was built1 which is still existing4 ,at the place where the bhikshuni ,utpala was the first to do reverence to ,buddha1 a tope has now been built4 ,at the places where ,buddha1 when he was in the world1 cut his hair and nails1 topes are erected2 and where the three ,buddhas #f that preceded ,s'kyamuni ,buddha and he himself sat2 where they walked1 and where images of their persons were made4 ,at all these places topes were made1 and are still existing4 ,at the place where ,s'akra1 ,ruler of the ,devas1 and the king of the ,brahma-loka followed ,buddha down from the ,trayastrimsas heaven they have also raised a tope4 ,at this place the monks and nuns may be a thousand1 who all receive their food from the common store1 and pursue their studies1 some of the mahayana and some of the hnayna4 ,where they live1 there is a white-eared dragon1 which acts the part of danapati to the community of these monks1 causing abundant harvests in the country1 and the enriching rains to come in season1 without the occurrence of any calamities1 so that the monks enjoy their repose and ease4 ,in gratitude for its kindness1 they have made for it a dragon-house1 with a carpet for it to sit on1 and appointed for it a diet of blessing1 which they present for its nourishment4 ,every day they set apart three of their number to go to its house1 and eat there4 ,whenever the summer retreat is ended1 the dragon straightway changes its form1 and appears as a small snake1 with white spots at the side of its ears4 ,as soon as the monks recognize it1 they fill a copper vessel with cream1 into which they put the creature1 and then carry it round from the one who has the highest seat at their tables to him who has the lowest1 when it appears as if saluting them4 ,when it has been taken round1 immediately it disappears2 and every year it thus comes forth once4 ,the country is very productive1 and the people are prosperous1 and happy beyond comparison4 ,when people of other countries come to it1 they are exceedingly attentive to them all1 and supply them with what they need4 ,fifty yojanas northwest from the monastery there is another1 called ,the ,great ,heap4 ,great ,heap was the name of a wicked demon1 who was converted by ,buddha1 and men subsequently at this place reared a vihra4 ,when it was being made over to an ,arhat by pouring water on his hands1 some drops fell on the ground4 ,they are still on the spot1 and however they may be brushed away and removed1 they continue to be visible1 and cannot be made to disappear4 ,at this place there is also a tope to ,buddha1 where a good spirit constantly keeps all about it swept and watered1 without any labor of man being required4 ,a king of corrupt views once said1 ,since you are able to do this1 ,i will lead a multitude of troops and reside there till the dirt and filth has increased and accumulated1 and see whether you can cleanse it away or not4 ,the spirit thereupon raised a great wind1 which blew the filth away1 and made the place pure4 ,at this place there are many small topes1 at which a man may keep counting a whole day without being able to know their exact number4 ,if he be firmly bent on knowing it1 he will place a man by the side of each tope4 ,when this is done1 proceeding to count the number of the men1 whether they be many or few1 he will not get to know the number4 #g ,there is a monastery1 containing perhaps six hundred or seven hundred monks1 in which there is a place where a ,pratyeka ,buddha used to take his food4 ,the nirvna ground where he was burned after death is as large as a carriage wheel2 and while grass grows all around1 on this spot there is none4 ,the ground also where he dried his clothes produces no grass1 but the impression of them1 where they lay on it1 continues to the present day4 ,footnote #a3 ,the heaven of ,indra or ,skya1 meaning the heaven of thirty-three classes1 a name which has been explained both historically and mythologically4 ,the description of it1 says ,eitel1 tallies in all respects with the ,svarga of ,brahmanic mythology4 ,it is situated between the four peaks of the ,meru1 and consists of thirty-two cities of devas1 eight on each of the four corners of the mountain4 ,indra's capital of ,bellevue is in the centre4 ,there he is enthroned1 with a thousand heads and a thousand eyes1 and four arms grasping the vajra1 with his wife and #aai1jjj concubines4 ,there he receives the monthly reports of the four ,mahrjas1 concerning the progress of good and evil in the world1 etc41 etc4 ,footnote #b3 ,buddha's mother1 ,my and ,mah-my1 died seven days after his birth4 ,footnote #c3 ,anuruddha was a first cousin of ,skyamuni1 being the son of his uncle ,amritodana4 ,he is often mentioned in the account we have of ,buddha's last moments4 ,his special gift was the heavenly eye1 the first of the six supernatural talents1 the faculty of comprehending in one instantaneous view1 or by intuition1 all beings in all worlds4 ,footnote #d3 ,this was ,brahma1 the first person of the ,brahmanical ,trimurti1 adopted by ,buddhism1 but placed in an inferior position1 and surpassed by every ,buddhist saint who attains to bodhi4 ,footnote #e3 ,a note of ,mr4 ,beal says on this3--,general ,cunningham1 who visited the spot 7#ahfb71 found a pillar1 evidently of the age of ,asoka1 with a well-carved elephant on the top1 which1 however1 was minus trunk and tail4 ,he supposes this to be the pillar seen by ,f-hien1 who mistook the top of it for a lion4 ,it is possible such a mistake may have been made1 as in the account of one of the pillars at ,srvasti1 ,f-hien says an ox formed the capital1 whilst ,hsan-chwang calls it an elephant4 ,footnote #f3 ,these three predecessors of ,sakya-muni were the three ,buddhas of the present or ,mah-bhadra ,kalpa1 of which he was the fourth1 and ,maitreya is to be the fifth and last4 ,they were3 7i7 ,kra-kuchanda1 he who readily solves all doubts2 a scion of the ,kasyapa family4 ,human life reached in his time forty thousand years1 and so many persons were converted by him4 7#b7 ,kanakamuni1 body radiant with the color of pure gold2 of the same family4 ,human life reached in his time thirty thousand years1 and so many persons were converted by him4 7#c7 ,kasyapa1 swallower of light4 ,human life reached in his time twenty thousand years1 and so many persons were converted by him4 ,footnote #g3 ,this would seem to be absurd2 but the writer evidently intended to convey the idea that there was something mysterious about the number of the topes4 ,,chapter ,,xviii ,buddha's ,subjects of ,discourse ,f-,hien stayed at the ,dragon vihara till after the summer retreat1 #a and then1 travelling to the southeast for seven yojanas1 he arrived at the city of ,kanyakubja1 lying along the ,ganges4 ,there are two monasteries in it1 the inmates of which are students of the hinayna4 ,at a distance from the city of six or seven li1 on the west1 on the northern bank of the ,ganges1 is a place where ,buddha preached the ,law to his disciples4 ,it has been handed down that his subjects of discourse were such as ,the bitterness and vanity of life as impermanent and uncertain1 and that ,the body is as a bubble or foam on the water4 ,at this spot a tope was erected1 and still exists4 ,having crossed the ,ganges1 and gone south for three yojanas1 the travellers arrived at a village named ,a-le1 containing places where ,buddha preached the ,law1 where he sat1 and where he walked1 at all of which topes have been built4 ,footnote #a3 ,this was1 probably1 in ,a4,d4 #dje4 ,,chapter ,,xix ,legend of ,buddha's ,danta-kshtha ,going on from this to the southeast for three yojanas1 they came to the great kingdom of ,sh-che4 ,as you go out of the city of ,sh-che by the southern gate1 on the east of the road is the place where ,buddha1 after he had chewed his willow branch1 stuck it in the ground1 when it forthwith grew up seven cubits1 at which height it remained1 neither increasing nor diminishing4 ,the ,brahmans1 with their contrary doctrines1 became angry and jealous4 ,sometimes they cut the tree down1 sometimes they plucked it up1 and cast it to a distance1 but it grew again on the same spot as at first4 ,here also is the place where the four ,buddhas walked and sat1 and at which a tope was built that is still existing4 ,,chapter ,,xx ,the ,jetavana ,vihra--,legends of ,buddha ,going on from this to the south1 for eight yojanas1 the travellers came to the city of ,sravasti in the kingdom of ,kosala1 in which the inhabitants were few and far between1 amounting in all only to a few more than two hundred families2 the city where king ,prasenajit ruled1 and the place of the old vihra of ,maha-prajpati2 #a of the well and walls of the house of the ,vaisya head ,sudatta2 #b and where the ,angulimlya #c became an ,arhat1 and his body was afterwards burned on his attaining to pari-nirvna4 ,at all these places topes were subsequently erected1 which are still existing in the city4 ,the ,brahmans1 with their contrary doctrine1 became full of hatred and envy in their hearts1 and wished to destroy them1 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 purpose4 ,as you go out from the city by the south gate1 and one thousand two hundred paces from it1 the ,vais'ya head ,sudatta built a vihra1 facing the south2 and when the door was open1 on each side of it there was a stone pillar1 with the figure of a wheel on the top of that on the left1 and the figure of an ox on the top of that on the right4 ,on the left and right of the building the ponds of water clear and pure1 the thickets of trees always luxuriant1 and the numerous flowers of various hues1 constituted a lovely scene1 the whole forming what is called the ,jetavana vihra4 ,when ,buddha went up to the ,trayastrimsas heaven1 and preached the ,law for the benefit of his mother1 after he had been absent for ninety days1 ,prasenajit1 longing to see him1 caused an image of him to be carved in ,gosirsha ,chandana wood1 and put in the place where he usually sat4 ,when ,buddha1 on his return entered the vihara1 this image immediately left its place1 and came forth to meet him4 ,buddha said to it1 ,return to your seat4 ,after ,i have attained to pari-nirvna1 you will serve as a pattern to the four classes of my disciples1 #d and on this the image returned to its seat4 ,this was the very first of all the images of ,buddha1 and that which men subsequently copied4 ,buddha then removed1 and dwelt in a small vihara on the south side of the other1 a different place from that containing the image1 and twenty paces distant from it4 ,the ,jetavana vihra was originally of seven stories4 ,the kings and people of the countries around vied with one another in their offerings1 hanging up about it silken streamers and canopies1 scattering flowers1 burning incense1 and lighting lamps1 so as to make the night as bright as the day4 ,this they did day after day without ceasing4 ,it happened that a rat1 carrying in its mouth the wick of a lamp1 set one of the streamers or canopies on fire1 which caught the vihra1 and the seven stories were all consumed4 ,the kings1 with their officers and people1 were all very sad and distressed1 supposing that the sandalwood image had been burned2 but lo6 after four or five days1 when the door of a small vihra on the east was opened1 there was immediately seen the original image4 ,they were all greatly rejoiced1 and cooperated in restoring the vihra4 ,when they had succeeded in completing two stories1 they removed the image back to its former place4 ,when ,f-hien and ,to-ching first arrived at the ,jetavana monastery1 and thought how the ,world-honored one had formerly resided there for twenty-five years1 painful reflections arose in their minds4 ,born in a border-land1 along with their like-minded friends1 they had travelled through so many kingdoms2 some of those friends had returned to their own land1 and some had died1 proving the impermanence and uncertainty of life2 and today they saw the place where ,buddha had lived now unoccupied by him4 ,they were melancholy through their pain of heart1 and the crowd of monks came out1 and asked them from what kingdom they were come4 ,we are come1 they replied1 from the land of ,han4 ,strange1 said the monks with a sigh1 that men of a border country should be able to come here in search of our ,law6 ,then they said to one another1 ,during all the time that we1 preceptors and monks1 have succeeded to one another1 we have never seen men of ,han1 followers of our system1 arrive here4 ,four li to the northwest of the vihra there is a grove called ,the ,getting of ,eyes4 ,formerly there were five hundred blind men1 who lived here in order that they might be near the vihra4 ,buddha preached his ,law to them1 and they all got their eyesight4 ,full of joy1 they stuck their staves in the earth1 and with their heads and faces on the ground1 did reverence4 ,the staves immediately began to grow1 and they grew to be great4 ,people made much of them1 and no one dared to cut them down1 so that they came to form a grove4 ,it was in this way that it got its name1 and most of the ,jetavana monks1 after they had taken their mid-day meal1 went to the grove1 and sat there in meditation4 ,six or seven li northeast from the ,jetavana1 mother ,vaisakha built another vihra1 to which she invited ,buddha and his monks1 and which is still existing4 ,to each of the great residences for the monks at the ,jetavana vihra there were two gates1 one facing the east and the other facing the north4 ,the park containing the whole was the space of ground which the ,vaisaya head1 ,sudatta1 purchased by covering it with gold coins4 ,the vihra was exactly in the centre4 ,here ,buddha lived for a longer time than at any other place1 preaching his ,law and converting men4 ,at the places where he walked and sat they also subsequently reared topes1 each having its particular name2 and here was the place where ,sundari #e murdered a person and then falsely charged ,buddha with the crime4 ,outside the east gate of the ,jetavana1 at a distance of seventy paces to the north1 on the west of the road1 ,buddha held a discussion with the advocates of the ninety-six schemes of erroneous doctrine1 when the king and his great officers1 the householders1 and people were all assembled in crowds to hear it4 ,then a woman belonging to one of the erroneous systems1 by name ,chachamana1 prompted by the envious hatred in her heart1 and having put on extra clothes in front of her person1 so as to give her the appearance of being with child1 falsely accused ,buddha before all the assembly of having acted unlawfully towards her4 ,on this1 ,sakra1 ,ruler of ,devas1 changed himself and some devas into white mice1 which bit through the strings about her waist2 and when this was done1 the extra clothes which she wore dropped down on the ground4 ,the earth at the same time was rent1 and she went down alive into hell4 ,this also is the place where ,devadatta1 trying with empoisoned claws to injure ,buddha1 went down alive into hell4 ,men subsequently set up marks to distinguish where both these events took place4 ,further1 at the place where the discussion took place1 they reared a vihra rather more than sixty cubits high1 having in it an image of ,buddha in a sitting posture4 ,on the east of the road there was a devlaya #f of one of the contrary systems1 called ,the ,shadow ,covered1 right opposite the vihra on the place of discussion1 with only the road between them1 and also rather more than sixty cubits high4 ,the reason why it was called ,the ,shadow ,covered was this3 ,when the sun was in the west1 the shadow of the vihra of the ,world-honored one fell on the devlaya of a contrary system2 but when the sun was in the east1 the shadow of that devlaya was diverted to the north1 and never fell on the vihra of ,buddha4 ,the malbelievers regularly employed men to watch their devlaya1 to sweep and water all about it1 to burn incense1 light the lamps1 and present offerings2 but in the morning the lamps were found to have been suddenly removed1 and in the vihra of ,buddha4 ,the ,brahmans were indignant1 and said1 ,those ,sramanas take our lamps and use them for their own service of ,buddha1 but we will not stop our service for you6 #g ,on that night the ,brahmans themselves kept watch1 when they saw the deva spirits which they served take the lamps and go three times round the vihra of ,buddha and present offerings4 ,after this administration to ,buddha they suddenly disappeared4 ,the ,brahmans thereupon knowing how great was the spiritual power of ,buddha1 forthwith left their families1 and became monks4 ,it has been handed down1 that1 near the time when these things occurred1 around the ,jetavana vihra there were ninety-eight monasteries1 in all of which there were monks residing1 excepting only in one place which was vacant4 ,in this ,middle ,kingdom there are ninety-six sorts of views1 erroneous and different from our system1 all of which recognize this world and the future world and the connection between them4 ,each has its multitude of followers1 and they all beg their food3 only they do not carry the alms-bowl4 ,they also1 moreover1 seek to acquire the blessing of good deeds on unfrequented ways1 setting up on the roadside houses of charity1 where rooms1 couches1 beds1 and food and drink are supplied to travellers1 and also to monks1 coming and going as guests1 the only difference being in the time for which those parties remain4 ,there are also companies of the followers of ,devadatta still existing4 ,they regularly make offerings to the three previous ,buddhas1 but not to ,skyamuni ,buddha4 ,four li southeast from the city of ,srvast1 a tope has been erected at the place where the ,world-honored one encountered king ,virdhaha1 when he wished to attack the kingdom of ,shay-e1 and took his stand before him at the side of the road4 ,footnote #a3 ,explained by ,path of ,love1 and ,lord of ,life4 ,prajpati was aunt and nurse of ,skyamuni1 the first woman admitted to the monkhood1 and the first superior of the first ,buddhistic convent4 ,she is yet to become a ,buddha4 ,footnote #b3 ,sudatta1 meaning almsgiver1 was the original name of ,antha-pindika1 a wealthy householder1 or ,vaisya head1 of ,srvasti1 famous for his liberality4 ,of his old house1 only the well and walls remained at the time of ,f-hien's visit to ,srvasti4 ,footnote #c3 ,the ,angulimlya were a sect or set of ,sivaitic fanatics1 who made assassination a religious act4 ,the one of them here mentioned had joined them by the force of circumstances4 ,being converted by ,buddha1 he became a monk4 ,footnote #d3 rya1 meaning honorable1 venerable1 is a title given only to those who have mastered the four spiritual truths3--7i7 that misery is a necessary condition of all sentient existence2 this is duhka3 7ii7 that the accumulation of misery is caused by the passions2 this is samudaya3 7iii7 that the extinction of passion is possible2 this is nirodha3 and 7iv7 that the path leads to the extinction of passion2 which is marga4 ,according to their attainment of these truths1 the ,aryas1 or followers of ,buddha1 are distinguished into four classes--,srotpannas1 ,sakridgamins1 ,angmins1 and ,arhats4 ,footnote #e3 ,hsan-chwang does not give the name of this murderer2 see in ,julien's ,vie et ,voyages de ,hiouen-thsang --a heretical ,brahman killed a woman and calumniated ,buddha4 ,see also the fuller account in ,beal's ,records of ,western ,countries1 where the murder is committed by several ,brahmacharins4 ,in this passage ,beal makes ,sundari to be the name of the murdered person4 ,but the text cannot be so construed4 ,footnote #f3 ,a devlaya is a place in which a deva is worshipped--a general name for all ,brahmanical temples4 ,footnote #g3 ,their speech was somewhat unconnected1 but natural enough in the circumstances4 ,compare the whole account with the narrative in #a ,samuel v4 about the ,ark and ,dagon1 that twice-battered god of ,palestine4 ,,chapter ,,xxi ,the ,three ,predecessors of ,skyamuni ,fifty li to the west of the city brings the traveller to a town named ,too-wei1 the birthplace of ,ksyapa ,buddha4 ,at the place where he and his father met1 and at that where he attained to pari-nirvna1 topes were erected4 ,over the entire relic of the whole body of him1 the ,ksyapa ,tathgata1 a great tope was also erected4 ,going on southeast from the city of ,srvasti for twelve yojanas1 the travellers came to a town named ,na-pei-ke1 the birthplace of ,krakuchanda ,buddha4 ,at the place where he and his father met1 and at that where he attained to pari-nirvna1 topes were erected4 ,going north from here less than a yojana1 they came to a town which had been the birthplace of ,kanakamuni ,buddha4 ,at the place where he and his father met1 and where he attained to pari-nirvna1 topes were erected4 ,,chapter ,,xxii ,legends of ,buddha's ,birth ,less than a yojana to the east from this brought them to the city of ,kapilavastu2 but in it there was neither king nor people4 ,all was mound and desolation4 ,of inhabitants there were only some monks and a score or two of families of the common people4 ,at the spot where stood the old palace of king ,suddhodana there have been made images of his eldest son and his mother2 and at the places where that son appeared mounted on a white elephant when he entered his mother's womb1 and where he turned his carriage round on seeing the sick man after he had gone out of the city by the eastern gate1 topes have been erected4 ,the places were also pointed out where the rishi -e inspected the marks of ,buddhaship on the body of the heir-apparent when an infant2 where1 when he was in company with ,nanda and others1 on the elephant being struck down and drawn on one side1 he tossed it away2 #a where he shot an arrow to the southeast1 and it went a distance of thirty li1 then entering the ground and making a spring to come forth1 which men subsequently fashioned into a well from which travellers might drink2 where1 after he had attained to ,wisdom1 ,buddha returned and saw the king1 his father2 where five hundred ,skyas quitted their families and did reverence to ,upli #b while the earth shook and moved in six different ways2 where ,buddha preached his ,law to the devas1 and the four deva kings and others kept the four doors of the hall1 so that even the king1 his father1 could not enter2 where ,buddha sat under a nyagrodha tree1 which is still standing1 with his face to the east1 and his aunt ,mah-prajpati presented him with a ,sanghli2 and where king ,vaidrya slew the seed of ,skya1 and they all in dying became ,srotpannas4 #c ,a tope was erected at this last place1 which is still existing4 ,several li northeast from the city was the king's field1 where the heir-apparent sat under a tree1 and looked at the ploughers4 ,fifty li east from the city was a garden1 named ,lumbin1 where the queen entered the pond and bathed4 ,having come forth from the pond on the northern bank1 after walking twenty paces1 she lifted up her hand1 laid hold of a branch of a tree1 and1 with her face to the east1 gave birth to the heir-apparent4 ,when he fell to the ground1 he immediately walked seven paces4 ,two dragon-kings appeared and washed his body4 ,at the place where they did so1 there was immediately formed a well1 and from it1 as well as from the above pond1 where the queen bathed1 the monks even now constantly take the water1 and drink it4 ,there are four places of regular and fixed occurrence in the history of all ,buddhas3 first1 the place where they attained to perfect ,wisdom and became ,buddha2 second1 the place where they turned the wheel of the ,law2 third1 the place where they preached the ,law1 discoursed of righteousness1 and discomfited the advocates of erroneous doctrines2 and fourth1 the place where they came down1 after going up to the ,trayastrimsas heaven to preach the ,law for the benefit of their mothers4 ,other places in connection with them became remarkable1 according to the manifestations which were made at them at particular times4 ,the country of ,kapilavastu is a great scene of empty desolation4 ,the inhabitants are few and far between4 ,on the roads people have to be on their guard against white elephants #d and lions1 and should not travel incautiously4 ,footnote #a3 ,the ,lichchhavis of ,vaisl had sent to the young prince a very fine elephant2 but when it was near ,kapilavastu1 ,deva-datta1 out of envy1 killed it with a blow of his fist4 ,nanda 7not nanda1 but a half-brother of ,siddhartha71 coming that way1 saw the carcass lying on the road1 and pulled it on one side2 but the ,bodhisattva1 seeing it there1 took it by the tail1 and tossed it over seven fences and ditches1 when the force of its fall made a great ditch4 ,footnote #b3 ,they did this1 probably1 to show their humility1 for ,upli was only a ,sdra by birth1 and had been a barber2 so from the first did ,buddhism assert its superiority to the conditions of rank and caste4 ,upli was distinguished by his knowledge of the rules of discipline1 and praised on that account by ,buddha4 ,he was one of the three leaders of the first synod1 and the principal compiler of the original ,vinaya books4 ,footnote #c3 ,the ,srotpannas are the first class of saints1 who are not to be reborn in a lower sphere1 but attain to nirvna after having been reborn seven times consecutively as men or devas4 ,the ,chinese editions state there were one thousand of the ,skya seed4 ,the general account is that they were five hundred1 all maidens1 who refused to take their place in king ,vaidurya's harem1 and were in consequence taken to a pond1 and had their hands and feet cut off4 ,there ,buddha came to them1 had their wounds dressed1 and preached to them the ,law4 ,they died in the faith1 and were reborn in the region of the four ,great ,kings4 ,thence they came back and visited ,buddha at ,jetavana in the night1 and there they obtained the reward of ,srotpanna4 ,footnote #d3 ,f-hien does not say that he himself saw any of these white elephants1 nor does he speak of the lions as of any particular color4 ,we shall find by and by1 in a note further on1 that1 to make them appear more terrible1 they are spoken of as black4 ,,chapter ,,xxiii ,legends of ,rma and its ,tope ,east from ,buddha's birthplace1 and at a distance of five yojanas1 there is a kingdom called ,rma4 ,the king of this country1 having obtained one portion of the relics of ,buddha's body1 returned with it and built over it a tope1 named the ,rma tope4 ,by the side of it there was a pool1 and in the pool a dragon1 which constantly kept watch over the tope1 and presented offerings at it day and night4 ,when king ,asoka came forth into the world1 he wished to destroy the eight topes over the relics1 and to build instead of them eighty-four thousand topes4 #a ,after he had thrown down the seven others1 he wished next to destroy this tope4 ,but then the dragon showed itself1 and took the king into its palace2 when he had seen all the things provided for offerings1 it said to him1 ,if you are able with your offerings to exceed these1 you can destroy the tope1 and take it all away4 ,i will not contend with you4 ,the king1 however1 knew that such appliances for offerings were not to be had anywhere in the world1 and thereupon returned without carrying out his purpose4 ,afterwards1 the ground all about became overgrown with vegetation1 and there was nobody to sprinkle and sweep about the tope2 but a herd of elephants came regularly1 which brought water with their trunks to water the ground1 and various kinds of flowers and incense1 which they presented at the tope4 ,once there came from one of the kingdoms a devotee to worship at the tope4 ,when he encountered the elephants he was greatly alarmed1 and screened himself among the trees2 but when he saw them go through with the offerings in the most proper manner1 the thought filled him with great sadness--that there should be no monastery here1 the inmates of which might serve the tope1 but the elephants have to do the watering and sweeping4 ,forthwith he gave up the great prohibitions by which he was bound1 and resumed the status of a ,srmanera4 ,with his own hands he cleared away the grass and trees1 put the place in good order1 and made it pure and clean4 ,by the power of his exhortations1 he prevailed on the king of the country to form a residence for monks2 and when that was done1 he became head of the monastery4 ,at the present day there are monks residing in it4 ,this event is of recent occurrence2 but in all the succession from that time till now1 there has always been a ,srmanera head of the establishment4 ,footnote #a3 ,the bones of the human body are supposed to consist of #hd1jjj atoms1 and hence the legend of ,asoka's wish to build #hd1jjj topes1 one over each atom of ,sakyamuni's skeleton4 ,,chapter ,,xxiv ,where ,buddha ,renounced the ,world ,east from here four yojanas1 there is the place where the heir-apparent sent back ,chandaka1 with his white horse2 and there also a tope was erected4 ,four yojanas to the east from this1 the travellers came to the ,charcoal tope1 where there is also a monastery4 ,going on twelve yojanas1 still to the east1 they came to the city of ,kusanagara1 on the north of which1 between two trees1 on the bank of the ,nairajan river1 is the place where the ,world-honored one1 with his head to the north1 attained to pan-nirvna and died4 ,there also are the places where ,subhadra1 #a the last of his converts1 attained to ,wisdom and became an ,arhat2 where in his coffin of gold they made offerings to the ,world-honored one for seven days1 where the ,vajrapni laid aside his golden club1 and where the eight kings divided the relics of the burnt body3 at all these places were built topes and monasteries1 all of which are now existing4 ,in the city the inhabitants are few and far between1 comprising only the families belonging to the different societies of monks4 ,going from this to the southeast for twelve yojanas1 they came to the place where the ,lichchhavis wished to follow ,buddha to the place of his pari-nirvna1 and where1 when he would not listen to them and they kept cleaving to him1 unwilling to go away1 he made to appear a large and deep ditch which they could not cross over1 and gave them his alms-bowl1 as a pledge of his regard1 thus sending them back to their families4 ,there a stone pillar was erected with an account of this event engraved upon it4 ,footnote #a3 ,a ,brahman of ,benres1 said to have been one hundred and twenty years old1 who came to learn from ,buddha the very night he died4 nanda would have repulsed him2 but ,buddha ordered him to be introduced2 and then putting aside the ingenious but unimportant question which he propounded1 preached to him the ,law4 ,the ,brahman was converted and attained at once to ,arhatship4 ,,chapter ,,xxv ,the ,kingdom of ,vaisl ,east from this city ten yojanas1 the travellers came to the kingdom of ,vaisl4 ,north of the city so named is a large forest1 having in it the double-galleried vihra where ,buddha dwelt1 and the tope over half the body of nanda4 ,inside the city the woman mbapl #a built a vihra in honor of ,buddha1 which is now standing as it was at first4 ,three li south of the city1 on the west of the road1 is the garden which the same mbapl presented to ,buddha1 in which he might reside4 ,when ,buddha was about to attain to his pari-nirvna1 as he was quitting the city by the west gate1 he turned round1 and1 beholding the city on his right1 said to them1 ,here ,i have taken my last walk4 ,men subsequently built a tope at this spot4 ,three li northwest of the city there is a tope called1 ,bows and weapons laid down4 ,the reason why it got that name was this3 ,the inferior wife of a king1 whose country lay along the river ,ganges1 brought forth from her womb a ball of flesh4 ,the superior wife1 jealous of the other1 said1 ,you have brought forth a thing of evil omen1 and immediately it was put into a box of wood and thrown into the river4 ,farther down the stream another king was walking and looking about1 when he saw the wooden box floating in the water4 ,he had it brought to him1 opened it1 and found a thousand little boys1 upright and complete1 and each one different from the others4 ,he took them and had them brought up4 ,they grew tall and large1 and very daring and strong1 crushing all opposition in every expedition which they undertook4 ,by and by they attacked the kingdom of their real father1 who became in consequence greatly distressed and sad4 ,his inferior wife asked what it was that made him so1 and he replied1 ,that king has a thousand sons1 daring and strong beyond compare1 and he wishes with them to attack my kingdom2 this is what makes me sad4 ,the wife said1 ,you need not be sad and sorrowful4 ,only make a high gallery on the wall of the city on the east2 and when the thieves come1 ,i shall be able to make them retire4 ,the king did as she said2 and when the enemies came1 she said to them from the tower1 ,you are my sons2 why are you acting so unnaturally and rebelliously8 ,they replied1 ,who are you that say you are our mother8 ,if you do not believe me1 she said1 look1 all of you1 towards me1 and open your mouths4 ,she then pressed her breasts with her two hands1 and each sent forth five hundred jets of milk1 which fell into the mouths of the thousand sons4 ,the thieves thus knew that she was their mother1 and laid down their bows and weapons4 ,the two kings1 the fathers1 hereupon fell into reflection1 and both got to be ,pratyeka ,buddhas4 ,the tope of the two ,pratyeka ,buddhas is still existing4 ,in a subsequent age1 when the ,world-honored one had attained to perfect ,wisdom and become ,buddha1 he said to his disciples1 ,this is the place where ,i in a former age laid down my bow and weapons4 #b ,it was thus that subsequently men got to know the fact1 and raised the tope on this spot1 which in this way received its name4 ,the thousand little boys were the thousand ,buddhas of this ,bhadra-kalpa4 #c ,it was by the side of the ,weapons-laid-down tope that ,buddha1 having given up the idea of living longer1 said to nanda1 ,in three months from this ,i will attain to pari-nirvna2 and king ,mra #d had so fascinated and stupefied nanda1 that he was not able to ask ,buddha to remain longer in this world4 ,three or four li east from this place there is a tope commemorating the following occurrence3 ,a hundred years after the pari-nirvna of ,buddha1 some ,bhikshus of ,vaisl went wrong in the matter of the disciplinary rules in ten particulars1 and appealed for their justification to what they said were the words of ,buddha4 ,hereupon the ,arhats and ,bhikshus observant of the rules1 to the number in all of seven hundred monks1 examined afresh and collated the collection of disciplinary books #e4 ,subsequently men built at this place the tope in question1 which is still existing4 ,footnote #a3 mbapl1 mrapl1 or mradarik1 the guardian of the mra 7probably the mango7 tree1 is famous in ,buddhist annals4 ,she was a courtesan4 ,she had been in many nrakas or hells1 was one hundred thousand times a female beggar1 and ten thousand times a prostitute2 but maintaining perfect continence during the period of ,ksyana ,buddha1 ,sakyamuni's predecessor1 she had been born a dev1 and finally appeared in earth under an mra tree in ,vaisl4 ,there again she fell into her old ways1 and had a son by king ,bimbisra2 but she was won over by ,buddha to virtue and chastity1 renounced the world1 and attained to the state of an ,arhat4 ,footnote #b3 ,thus ,skyamuni had been one of the thousand little boys who floated in the box in the ,ganges4 ,how long back the former age was we cannot tell4 ,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 past4 ,footnote #c3 ,bhadra-kalpa1 the ,kalpa of worthies or sages4 ,this1 says ,eitel1 is a designation for a ,kalpa of stability1 so-called because one thousand ,buddhas appear in the course of it4 ,our present period is a ,bhadra-kalpa1 and four ,buddhas have already appeared4 ,it is to last two hundred and thirty-six millions of years1 but over one hundred and fifty-one millions have already elapsed4 ,footnote #d3 ,the king of demons4 ,the name ,mara is explained by the murderer1 the destroyer of virtue1 and similar appellations4 ,he is1 says ,eitel1 the personification of lust1 the god of love1 sin1 and death1 the arch-enemy of goodness1 residing in the heaven ,paranirmita ,vasavartin on the top of the ,kamadhatu4 ,he assumes different forms1 especially monstrous ones1 to tempt or frighten the saints1 or sends his daughters1 or inspires wicked men like ,devadatta or the ,nirgranthas to do his work4 ,he is often represented with #ajj arms1 and riding on an elephant4 ,footnote #e3 ,or the ,vinaya-pitaka4 ,the meeting referred to was an important one1 and is generally spoken of as the second ,great ,council of the ,buddhist ,church4 ,the first ,council was that held at ,rjagriha1 shortly after ,buddha's death1 under the presidency of ,ksyapa--say about ,b4,c4 #daj4 ,the second was that spoken of here--say about ,b4,c4 #cjj4 ,,chapter ,,xxvi ,remarkable ,death of nanda ,four yojanas on from this place to the east brought the travellers to the confluence of the five rivers4 ,when nanda was going from ,magadha to ,vaisl1 wishing his pari-nirvna to take place there1 the devas informed king ,ajtasatru #a of it1 and the king immediately pursued him1 in his own grand carriage1 with a body of soldiers1 and had reached the river4 ,on the other hand1 the ,lichchhavis of ,vaisl had heard that nanda was coming to their city1 and they on their part came to meet him4 ,in this way1 they all arrived together at the river1 and nanda considered that1 if he went forward1 king ,ajtasatru would be very angry1 while1 if he went back1 the ,lichchhavis would resent his conduct4 ,he thereupon in the very middle of the river burnt his body in a fiery ecstasy of ,samdhi #b1 and his pari-nirvna was attained4 ,he divided his body into two parts1 leaving one part on each bank2 so that each of the two kings got one part as a sacred relic1 and took it back to his own capital1 and there raised a tope over it4 ,footnote #a3 ,he was the son of king ,bimbisra1 who was one of the first royal converts to ,buddhism4 ,ajasat murdered his father1 or at least wrought his death2 and was at first opposed to ,sakyamuni1 and a favorer of ,devadotta4 ,when converted1 he became famous for his liberality in almsgiving4 ,footnote #b3 ,samdhi1 says ,eitel1 signifies the highest pitch of abstract1 ecstatic meditation2 a state of absolute indifference to all influences from within or without2 a state of torpor of both the material and spiritual forces of vitality2 a sort of terrestrial ,nirvna1 consistently culminating in total destruction of life4 ,,chapter ,,xxvii ,king ,asoka's ,spirit-built ,palace and ,halls ,having crossed the river1 and descended south for a yojana1 the travellers came to the town of ,ptaliputtra #a1 in the kingdom of ,magadha1 the city where king ,asoka ruled4 ,the royal palace and halls in the midst of the city1 which exist now as of old1 were all made by spirits which he employed1 and which piled up the stones1 reared the walls and gates1 and executed the elegant carving and inlaid sculpture-work--in a way which no human hands of this world could accomplish4 ,king ,asoka had a younger brother who had attained to be an ,arhat1 and resided on ,gridhra-kta hill1 finding his delight in solitude and quiet4 ,the king1 who sincerely reverenced him1 wished and begged him to come and live in his family1 where he could supply all his wants4 ,the other1 however1 through his delight in the stillness of the mountain1 was unwilling to accept the invitation1 on which the king said to him1 ,only accept my invitation1 and ,i will make a hill for you inside the city4 ,accordingly1 he provided the materials of a feast1 called to him the spirits1 and announced to them1 ,tomorrow you will all receive my invitation2 but as there are no mats for you to sit on1 let each one bring his own seat4 ,next day the spirits came1 each one bringing with him a great rock1 like a wall1 four or five paces square1 for a seat4 ,when their sitting was over1 the king made them form a hill with the large stones piled on one another1 and also at the foot of the hill1 with five large square stones1 to make an apartment1 which might be more than thirty cubits long1 twenty cubits wide1 and more than ten cubits high4 ,in this city there had resided a great ,brahman1 named ,rdha-smi1 a professor of the mahyna1 of clear discernment and much wisdom1 who understood everything1 living by himself in spotless purity4 ,the king of the country honored and reverenced him1 and served him as his teacher4 ,if he went to inquire for and greet him1 the king did not presume to sit down alongside of him2 and if1 in his love and reverence1 he took hold of his hand1 as soon as he let it go1 the ,brahman made haste to pour water on it and wash it4 ,he might be more than fifty years old1 and all the kingdom looked up to him4 ,by means of this one man1 the ,law of ,buddha was widely made-known1 and the followers of other doctrines did not find it in their power to persecute the body of monks in any way4 ,by the side of the tope of ,asoka1 there has been made a mahyna monastery1 very grand and beautiful2 there is also a hnayna one2 the two together containing six hundred or seven hundred monks4 ,the rules of demeanor and the scholastic arrangements in them are worthy of observation4 ,shamans of the highest virtue from all quarters1 and students1 inquirers wishing to find out truth and the grounds of it1 all resort to these monasteries4 ,there also resides in this monastery a ,brahman teacher1 whose name also is ,majusr1 whom the ,shamans of greatest virtue in the kingdom1 and the mahyna ,bhikshus honor and look up to4 ,the cities and towns of this country are the greatest of all in the ,middle ,kingdom4 ,the inhabitants are rich and prosperous1 and vie with one another in the practice of benevolence and righteousness4 ,every year on the eighth day of the second month they celebrate a procession of images4 ,they make a four-wheeled car1 and on it erect a structure of five stories by means of bamboos tied together4 ,this is supported by a king-post1 with poles and lances slanting from it1 and is rather more than twenty cubits high1 having the shape of a tope4 ,white and silk-like cloth of hair is wrapped all round it1 which is then painted in various colors4 ,they make figures of devas1 with gold1 silver1 and lapis lazuli grandly blended and having silken streamers and canopies hung out over them4 ,on the four sides are niches1 with a ,buddha seated in each1 and a ,bodhisattva standing in attendance on him4 ,there may be twenty cars1 all grand and imposing1 but each one different from the others4 ,on the day mentioned1 the monks and laity within the borders all come together2 they have singers and skilful musicians3 they say their devotions with flowers and incense4 ,the ,brahmans come and invite the ,buddhas to enter the city4 ,these do so in order1 and remain two nights in it4 ,all through the night they keep lamps burning1 have skilful music1 and present offerings4 ,this is the practice in all the other kingdoms as well4 ,the ,heads of the ,vaisya families in them establish in the cities houses for dispensing charity and medicines4 ,all the poor and destitute in the country1 orphans1 widowers1 and childless men1 maimed people and cripples1 and all who are diseased1 go to those houses1 and are provided with every kind of help1 and doctors examine their diseases4 ,they get the food and medicines which their cases require1 and are made to feel at ease2 and when they are better1 they go away of themselves4 ,when king ,asoka destroyed the seven topes1 intending to make eighty-four thousand1 the first which he made was the great tope1 more than three li to the south of this city4 ,in front of this there is a footprint of ,buddha1 where a vihara has been built4 ,the door of it faces the north1 and on the south of it there is a stone pillar1 fourteen or fifteen cubits in circumference1 and more than thirty cubits high1 on which there is an inscription1 saying1 ,asoka gave the ,jambudvipa to the general body of all the monks1 and then redeemed it from them with money4 ,this he did three times4 ,north from the tope three hundred or four hundred paces1 king ,asoka built the city of ,ne-le4 ,in it there is a stone pillar1 which also is more than thirty feet high1 with a lion on the top of it4 ,on the pillar there is an inscription recording the things which led to the building of ,ne-le1 with the number of the year1 the day1 and the month4 ,footnote #a3 ,the modern ,patna4 ,the ,sanscrit name means ,the city of flowers4 ,it is the ,indian ,florence4 ,,chapter ,,xxviii ,rjagriha1 ,new and ,old--,legends ,connected with ,it ,the travellers went on from this to the southeast for nine yojanas1 and came to a small solitary rocky hill1 at the head or end of which was an apartment of stone1 facing the south--the place where ,buddha sat1 when ,sakra1 ,ruler of ,devas1 brought the deva-musician1 ,pachasikha1 to give pleasure to him by playing on his lute4 ,sakra then asked ,buddha about forty-two subjects1 tracing the questions out with his finger one by one on the rock4 ,the prints of his tracing are still there2 and here also there is a monastery4 ,a yojana southwest from this place brought them to the village of ,nla1 where ,sriputtra was born1 and to which also he returned1 and attained here his pari-nirvna4 ,over the spot where his body was burned there was built a tope1 which is still in existence4 ,another yojana to the west brought them to ,new ,rjagriha--the new city which was built by king ,ajtasatru4 ,there were two monasteries in it4 ,three hundred paces outside the west gate1 king ,ajtasatru1 having obtained one portion of the relics of ,buddha1 built over them a tope1 high1 large1 grand1 and beautiful4 ,leaving the city by the south gate1 and proceeding south four li1 one enters a valley1 and comes to a circular space formed by five hills1 which stand all round it1 and have the appearance of the suburban wall of a city4 ,here was the old city of king ,bimbisra2 from east to west about five or six li1 and from north to south seven or eight4 ,it was here that ,sriputtra and ,maudgalyyana first saw ,upasena #a2 that the ,nirgrantha made a pit of fire and poisoned the rice1 and then invited ,buddha to eat with him2 that king ,ajtasatru made a black elephant intoxicated with liquor1 wishing him to injure ,buddha2 and that at the northeast corner of the city in a large curving space ,jvaka built a vihra in the garden of mbapl1 and invited ,buddha with his one thousand two hundred and fifty disciples to it1 that he might there make his offerings to support them4 ,these places are still there as of old1 but inside the city all is emptiness and desolation2 no man dwells in it4 ,footnote #a3 ,one of the five first followers of ,sakyamuni4 ,he is also called ,asvajit2 in ,pali ,assaji2 but ,asvajit seems to be a military title1 ,master or trainer of horses4 ,the two more famous disciples met him1 not to lead him1 but to be directed by him1 to ,buddha4 ,,chapter ,,xxix ,f-,hien ,passes a ,night on ,gridhra-kta ,hill ,entering the valley1 and keeping along the mountains on the southeast1 after ascending fifteen li1 the travellers came to mount ,gridhra-kta4 ,three li before you reach the top1 there is a cavern in the rocks1 facing the south1 in which ,buddha sat in meditation4 ,thirty paces to the northwest there is another1 where nanda was sitting in meditation1 when the deva ,mra ,pisuna1 having assumed the form of a large vulture1 took his place in front of the cavern1 and frightened the disciple4 ,then ,buddha1 by his mysterious1 supernatural power1 made a cleft in the rock1 introduced his hand1 and stroked nanda's shoulder1 so that his fear immediately passed away4 ,the footprints of the bird and the cleft for ,buddha's hand are still there1 and hence comes the name of ,the ,hill of the ,vulture ,cavern4 ,in front of the cavern there are the places where the four ,buddhas sat4 ,there are caverns also of the ,arhats1 one where each sat and meditated1 amounting to several hundred in all4 ,at the place where in front of his rocky apartment ,buddha was walking from east to west in meditation1 and ,devadatta1 from among the beetling cliffs on the north of the mountain1 threw a rock across1 and hurt ,buddha's toes1 the rock is still there4 ,the hall where ,buddha preached his ,law has been destroyed1 and only the foundations of the brick walls remain4 ,on this hill the peak is beautifully green1 and rises grandly up2 it is the highest of all the five hills4 ,in the ,new ,city ,f-hien bought incense-sticks1 flowers1 oil and lamps1 and hired two bhikshus1 long resident at the place1 to carry them to the peak4 ,when he himself got to it1 he made his offerings with the flowers and incense1 and lighted the lamps when the darkness began to come on4 ,he felt melancholy1 but restrained his tears and said1 ,here ,buddha delivered the ,srngama ,stra4 ,i1 ,f-hien1 was born when ,i could not meet with ,buddha2 and now ,i only see the footprints which he has left1 and the place where he lived1 and nothing more4 ,with this1 in front of the rock cavern1 he chanted the ,srngama ,stra1 remained there over the night1 and then returned towards the ,new ,city4 ,,chapter ,,xxx ,srataparna ,cave1 or ,cave of the ,first ,council ,out from the old city1 after walking over three hundred paces1 on the west of the road1 the travellers found the ,karanda ,bamboo garden1 where the old vihra is still in existence1 with a company of monks1 who keep the ground about it swept and watered4 ,north of the vihra two or three li there was the ,smasnam1 which name means in ,chinese the field of graves into which the dead are thrown4 ,as they kept along the mountain on the south1 and went west for three hundred paces1 they found a dwelling among the rocks1 named the ,pippala cave1 in which ,buddha regularly sat in meditation after taking his mid-day meal4 ,going on still to the west for five or six li1 on the north of the hill1 in the shade1 they found the cavern called ,srataparna1 #a the place where1 after the nirvna of ,buddha1 five hundred ,arhats collected the ,stras4 ,when they brought the ,stras forth1 three lofty seats had been prepared and grandly ornamented4 ,sriputtra occupied the one on the left1 and ,maudgalyyana that on the right4 ,of the number of five hundred one was wanting4 ,mahkasyapa was president on the middle seat4 nanda was then outside the door1 and could not get in4 ,at the place there was subsequently raised a tope1 which is still existing4 ,along the sides of the hill1 there are also a very great many cells among the rocks1 where the various ,arhans sat and meditated4 ,as you leave the old city on the north1 and go down east for three li1 there is the rock dwelling of ,devadatta1 and at a distance of fifty paces from it there is a large1 square1 black rock4 ,formerly there was a bhikshu1 who1 as he walked backwards and forwards upon it1 thought with himself3--,this body is impermanent1 a thing of bitterness and vanity1 and which cannot be looked on as pure4 ,i am weary of this body1 and troubled by it as an evil4 ,with this he grasped a knife1 and was about to kill himself4 ,but he thought again3--,the ,world-honored one laid down a prohibition against one's killing himself4 #b ,further it occurred to him3--,yes1 he did2 but ,i now only wish to kill three poisonous thieves4 ,immediately with the knife he cut his throat4 ,with the first gash into the flesh he attained the state of a ,srotpanna2 when he had gone half through1 he attained to be an ,angmin2 and when he had cut right through1 he was an ,arhat1 and attained to pari-nirvna1 and died4 ,footnote #a3 ,a very great place in the annals of ,buddhism4 ,the ,council in the ,srataparna cave did not come together fortuitously1 but appears to have been convoked by the older members to settle the rules and doctrines of the order4 ,the cave was prepared for the occasion by king ,ajtasatru4 ,footnote #b3 ,buddha made a law forbidding the monks to commit suicide4 ,he prohibited any one from discoursing on the miseries of life in such a manner as to cause desperation4 ,,chapter ,,xxxi ,skyamuni's ,attaining to the ,buddhaship ,from this place1 after travelling to the west for four yojanas1 the pilgrims came to the city of ,gay2 but inside the city all was emptiness and desolation4 ,going on again to the south for twenty li1 they arrived at the place where the ,bodhisattva for six years practised with himself painful austerities4 ,all around was forest4 ,three li west from here they came to the place where1 when ,buddha had gone into the water to bathe1 a deva bent down the branch of a tree1 by means of which he succeeded in getting out of the pool4 ,two li north from this was the place where the ,grmika girls presented to ,buddha the rice-gruel made with milk2 and two li north from this was the place where1 seated on a rock under a great tree1 and facing the east1 he ate the gruel4 ,the tree and the rock are there at the present day4 ,the rock may be six cubits in breadth and length1 and rather more than two cubits in height4 ,in ,central ,india the cold and heat are so equally tempered that trees live for several thousand and even for ten thousand years4 ,half a yojana from this place to the northeast there was a cavern in the rocks1 into which the ,bodhisattva entered1 and sat cross-legged with his face to the west4 ,as he did so1 he said to himself1 ,if ,i am to attain to perfect wisdom and become ,buddha1 let there be a supernatural attestation of it4 ,on the wall of the rock there appeared immediately the shadow of a ,buddha1 rather more than three feet in length1 which is still bright at the present day4 ,at this moment heaven and earth were greatly moved1 and devas in the air spoke plainly1 ,this is not the place where any ,buddha of the past1 or he that is to come1 has attained1 or will attain1 to perfect ,wisdom4 ,less than half a yojana from this to the southwest will bring you to the patra tree1 where all past ,buddhas have attained1 and all to come must attain1 to perfect ,wisdom4 ,when they had spoken these words1 they immediately led the way forward to the place1 singing as they did so4 ,as they thus went away1 the ,bodhisattva arose and walked after them4 ,at a distance of thirty paces from the tree1 a deva gave him the grass of lucky omen1 which he received and went on4 ,after he had proceeded fifteen paces1 five hundred green birds came flying towards him1 went round him thrice1 and disappeared4 ,the ,bodhisattva went forward to the patra tree1 placed the kusa grass at the foot of it1 and sat down with his face to the east4 ,then king ,mra sent three beautiful young ladies1 who came from the north1 to tempt him1 while he himself came from the south to do the same4 ,the ,bodhisattva put his toes down on the ground1 and the demon soldiers retired and dispersed1 and the three young ladies were changed into old grandmothers4 ,at the place mentioned above of the six years' painful austerities1 and at all these other places1 men subsequently reared topes and set up images1 which all exist at the present day4 ,where ,buddha1 after attaining to perfect ,wisdom1 for seven days contemplated the tree1 and experienced the joy of vimukti2 where1 under the patra tree1 he walked to and fro from west to east for seven days2 where the devas made a hall appear1 composed of the seven precious substances1 and presented offerings to him for seven days2 where the blind dragon ,muchilinda #a encircled him for seven days2 where he sat under the nyagrodha tree1 on a square rock1 with his face to the east1 and ,brahma-deva came and made his request to him2 where the four deva kings brought to him their alms-bowls2 where the five hundred merchants presented to him the roasted flour and honey2 and where he converted the brothers ,kasyapa and their thousand disciples2--at all these places topes were reared4 ,at the place where ,buddha attained to perfect ,wisdom1 there are three monasteries1 in all of which there are monks residing4 ,the families of their people around supply the societies of these monks with an abundant sufficiency of what they require1 so that there is no lack or stint4 ,the disciplinary rules are strictly observed by them4 ,the laws regulating their demeanor in sitting1 rising1 and entering when the others are assembled1 are those which have been practised by all the saints since ,buddha was in the world down to the present day4 ,the places of the four great topes have been fixed1 and handed down without break1 since ,buddha attained to nirvna4 ,those four great topes are those at the places where ,buddha was born2 where he attained to ,wisdom2 where he began to move the wheel of his ,law2 and where he attained to pari-nirvna4 ,footnote #a3 ,called also ,maha1 or the ,great ,muchilinda4 ,eitel says3 ,a naga king1 the tutelary deity of a lake near which ,sakyamuni once sat for seven days absorbed in meditation1 whilst the king guarded him4 ,the account in ,the ,life of the ,buddha is3--,buddha went to where lived the naga king ,muchilinda1 and he1 wishing to preserve him from the sun and rain1 wrapped his body seven times round him1 and spread out his hood over his head2 and there he remained seven days in thought4 ,,chapter ,,xxxii ,legend of ,king ,asoka in a ,former ,birth ,when king ,asoka1 in a former birth1 was a little boy and playing on the road1 he met ,kasyapa ,buddha walking4 ,the stranger begged food1 and the boy pleasantly took a handful of earth and gave it to him4 ,the ,buddha took the earth1 and returned it to the ground on which he was walking2 but because of this the boy received the recompense of becoming a king of the iron wheel1 to rule over ,jambudvpa4 ,once when he was making a judicial tour of inspection through ,jambudvpa1 he saw1 between the iron circuit of the two hills1 a naraka for the punishment of wicked men4 ,having thereupon asked his ministers what sort of a thing it was1 they replied1 ,it belongs to ,yama1 #a king of demons1 for punishing wicked people4 ,the king thought within himself3--,even the king of demons is able to make a naraka in which to deal with wicked men2 why should not ,i1 who am the lord of men1 make a naraka in which to deal with wicked men8 ,he forthwith asked his ministers who could make for him a naraka and preside over the punishment of wicked people in it4 ,they replied that it was only a man of extreme wickedness who could make it2 and the king thereupon sent officers to seek everywhere for such a bad man2 and they saw by the side of a pond a man tall and strong1 with a black countenance1 yellow hair1 and green eyes1 hooking up the fish with his feet1 while he called to him birds and beasts1 and1 when they came1 then shot and killed them1 so that not one escaped4 ,having got this man1 they took him to the king1 who secretly charged him1 ,you must make a square enclosure with high walls4 ,plant in it all kinds of flowers and fruits2 make good ponds in it for bathing2 make it grand and imposing in every way1 so that men shall look to it with thirsting desire2 make its gates strong and sure2 and when any one enters1 instantly seize him and punish him as a sinner1 not allowing him to get out4 ,even if ,i should enter1 punish me as a sinner in the same way1 and do not let me go4 ,i now appoint you master of that naraka4 ,soon after this a bhikshu1 pursuing his regular course of begging his food1 entered the gate of the place4 ,when the lictors of the naraka saw him1 they were about to subject him to their tortures2 but he1 frightened1 begged them to allow him a moment in which to eat his mid-day meal4 ,immediately after1 there came in another man1 whom they thrust into a mortar and pounded till a red froth overflowed4 ,as the bhikshu looked on1 there came to him the thought of the impermanence1 the painful suffering and inanity of this body1 and how it is but as a bubble and as foam2 and instantly he attained to ,arhatship4 ,immediately after1 the lictors seized him1 and threw him into a caldron of boiling water4 ,there was a look of joyful satisfaction1 however1 in the bhikshu's countenance4 ,the fire was extinguished1 and the water became cold4 ,in the middle of the caldron there rose up a lotus flower1 with the bhikshu seated on it4 ,the lictors at once went and reported to the king that there was a marvellous occurrence in the naraka1 and wished him to go and see it2 but the king said1 ,i formerly made such an agreement that now ,i dare not go to the place4 ,the lictors said1 ,this is not a small matter4 ,your ,majesty ought to go quickly4 ,let your former agreement be altered4 ,the king thereupon followed them1 and entered the naraka1 when the bhikshu preached the ,law to him1 and he believed1 and was made free4 ,forthwith he demolished the naraka1 and repented of all the evil which he had formerly done4 ,from this time he believed in and honored the ,three ,precious ,ones1 and constantly went to a patra tree1 repenting under it1 with self-reproach1 of his errors1 and accepting the eight rules of abstinence4 ,the queen asked where the king was constantly going to1 and the ministers replied that he was constantly to be seen under such and such a patra tree4 ,she watched for a time when the king was not there1 and then sent men to cut the tree down4 ,when the king came1 and saw what had been done1 he swooned away with sorrow1 and fell to the ground4 ,his ministers sprinkled water on his face1 and after a considerable time he revived4 ,he then built all round the stump with bricks1 and poured a hundred pitchers of cows' milk on the roots2 and as he lay with his four limbs spread out on the ground1 he took this oath1 ,if the tree do not live1 ,i will never rise from this4 ,when he had uttered this oath1 the tree immediately began to grow from the roots1 and it has continued to grow till now1 when it is nearly one hundred cubits in height4 ,footnote #a3 ,yama was originally the ryan god of the dead1 living in a heaven above the world1 the regent of the south2 but ,brahmanism transferred his abode to hell4 ,both views have been retained by ,buddhism4 ,the ,yama of the text is the regent of the narakas1 residing south of ,jambudvpa1 outside the ,chakravlas 7the double circuit of mountains above71 in a palace built of brass and iron4 ,he has a sister who controls all the female culprits1 as he exclusively deals with the male sex4 ,three times1 however1 in every twenty-four hours1 a demon pours boiling copper into ,yama's mouth1 and squeezes it down his throat1 causing him unspeakable pain4 ,such1 however1 is the wonderful transrotation of births1 that when ,yama's sins have been expiated1 he is to be reborn as ,buddha1 under the name of ,the ,universal ,king4 ,,chapter ,,xxxiii ,kasyapa ,buddha's ,skeleton on ,mount ,gurupada ,the travellers1 going on from this three li to the south1 came to a mountain named ,gurupada1 inside which ,mahkasyapa even now is4 ,he made a cleft1 and went down into it1 though the place where he entered would not now admit a man4 ,having gone down very far1 there was a hole on one side1 and there the complete body of ,kasyapa still abides4 ,outside the hole at which he entered is the earth with which he had washed his hands4 ,if the people living thereabouts have a sore on their heads1 they plaster on it some of the earth from this1 and feel immediately easier4 ,on this mountain1 now as of old1 there are ,arhats abiding4 ,devotees of our ,law from the various countries in that quarter go year by year to the mountain1 and present offerings to ,kasyapa2 and to those whose hearts are strong in faith there come ,arhats at night1 and talk with them1 discussing and explaining their doubts1 and disappearing suddenly afterwards4 ,on this hill hazels grow luxuriantly2 and there are many lions1 tigers1 and wolves1 so that people should not travel incautiously4 ,,chapter ,,xxxiv ,on the ,way ,returning to ,patna ,f-,hien returned from here towards ,ptaliputtra1 keeping along the course of the ,ganges and descending in the direction of the west4 ,after going ten yojanas he found a vihra1 named ,the ,wilderness--a place where ,buddha had dwelt1 and where there are monks now4 ,pursuing the same course1 and going still to the west1 he arrived1 after twelve yojanas1 at the city of ,vrnas in the kingdom of ,ks4 ,rather more than ten li to the northeast of the city1 he found the vihra in the park of ,the rishi's ,deer-wild4 #a ,in this park there formerly resided a ,pratyeka ,buddha1 with whom the deer were regularly in the habit of stopping for the night4 ,when the ,world-honored one was about to attain to perfect ,wisdom1 the devas sang in the sky1 ,the son of king ,suddhodana1 having quitted his family and studied the ,path of ,wisdom1 will now in seven days become ,buddha4 ,the ,pratyeka ,buddha heard their words1 and immediately attained to nirvna2 and hence this place was named ,the ,park of the rishi's ,deer-wild4 ,after the ,world-honored one had attained to perfect ,wisdom1 men built the vihra in it4 ,buddha wished to convert ,kaundinya and his four companions2 but they1 being aware of his intention1 said to one another1 ,this ,sramana ,gotama #b for six years continued in the practice of painful austerities1 eating daily only a single hemp-seed1 and one grain of rice1 without attaining to the ,path of ,wisdom2 how much less will he do so now that he has entered again among men1 and is giving the reins to the indulgence of his body1 his speech1 and his thoughts6 ,what has he to do with the ,path of ,wisdom8 ,to-day1 when he comes to us1 let us be on our guard not to speak with him4 ,at the places where the five men all rose up1 and respectfully saluted ,buddha1 when he came to them2 where1 sixty paces north from this1 he sat with his face to the east1 and first turned the wheel of the ,law1 converting ,kaundinya and the four others2 where1 twenty paces further to the north1 he delivered his prophecy concerning ,maitreya2 and where1 at a distance of fifty paces to the south1 the dragon ,elpattra asked him1 ,when shall ,i get free from this nga body8--at all these places topes were reared1 and are still existing4 ,in the park there are two monasteries1 in both of which there are monks residing4 ,when you go northwest from the vihra of the ,deer-wild park for thirteen yojanas1 there is a kingdom named ,kausmbi4 ,its vihra is named ,ghochiravana--a place where ,buddha formerly resided4 ,now1 as of old1 there is a company of monks there1 most of whom are students of the hnayna4 ,east from this1 when you have travelled eight yojanas1 is the place where ,buddha converted the evil demon4 ,there1 and where he walked in meditation and sat at the place which was his regular abode1 there have been topes erected4 ,there is also a monastery1 which may contain more than a hundred monks4 ,footnote #a3 ,the rishi1 says ,eitel1 is a man whose bodily frame has undergone a certain transformation by dint of meditation and asceticism1 so that he is1 for an indefinite period1 exempt from decrepitude1 age1 and death4 ,as this period is believed to extend far beyond the usual duration of human life1 such persons are called1 and popularly believed to be1 immortals4 ,rishis are divided into various classes2 and rishi-ism is spoken of as a seventh path of transrotation1 and rishis are referred to as the seventh class of sentient beings4 ,footnote #b3 ,this is the only instance in ,f-hien's text where the ,bodhisattva or ,buddha is called by the surname ,gotama4 ,for the most part our traveller uses ,buddha as a proper name1 though it properly means ,the ,enlightened4 ,he uses also the combinations ,skya ,buddha1 which means ,the ,buddha of the ,skya tribe1 and ,skyamuni1 which means ,the ,skya sage4 ,this last is the most common designation of the ,buddha in ,china4 ,among other ,buddhistic peoples ,gotama and ,gotama ,buddha are the more frequent designations4 ,,chapter ,,xxxv ,dakshina1 and the ,pigeon ,monastery ,south from this two hundred yojanas1 there is a country named ,dakshina1 where there is a monastery dedicated to the by-gone ,kasyapa ,buddha1 and which has been hewn out from a large hill of rock4 ,it consists in all of five stories2--the lowest1 having the form of an elephant1 with five hundred apartments in the rock2 the second1 having the form of a lion1 with four hundred apartments2 the third1 having the form of a horse1 with three hundred apartments2 the fourth1 having the form of an ox1 with two hundred apartments2 and the fifth1 having the form of a pigeon1 with one hundred apartments4 ,at the very top there is a spring1 the water of which1 always in front of the apartments in the rock1 goes round among the rooms1 now circling1 now curving1 till in this way it arrives at the lowest story1 having followed the shape of the structure1 and flows out there at the door4 ,everywhere in the apartments of the monks1 the rock has been pierced so as to form windows for the admission of light1 so that they are all bright1 without any being left in darkness4 ,at the four corners of the tiers of apartments1 the rock has been hewn so as to form steps for ascending to the top of each4 ,the men of the present day1 being of small size1 and going up step by step1 manage to get to the top2 but in a former age they did so at one step4 ,because of this1 the monastery is called ,paravata1 that being the ,indian name for a pigeon4 ,there are always ,arhats residing in it4 ,the country about is a tract of uncultivated hillocks1 without inhabitants4 ,at a very long distance from the hill there are villages1 where the people all have bad and erroneous views1 and do not know the ,sramanas of the ,law of ,buddha1 ,brahmanas1 or devotees of any of the other and different schools4 ,the people of that country are constantly seeing men on the wing1 who come and enter this monastery4 ,on one occasion1 when devotees of various countries came to perform their worship at it1 the people of those villages said to them1 ,why do you not fly8 ,the devotees whom we have seen hereabouts all fly2 and the strangers answered1 on the spur of the moment1 ,our wings are not yet fully formed4 ,the kingdom of ,dakshina is out of the way1 and perilous to traverse4 ,there are difficulties in connection with the roads2 but those who know how to manage such difficulties and wish to proceed should bring with them money and various articles1 and give them to the king4 ,he will then send men to escort them4 ,these will1 at different stages1 pass them over to others1 who will show them the shortest routes4 ,f-hien1 however1 was after all unable to go there2 but having received the above accounts from men of the country1 he has narrated them4 ,,chapter ,,xxxvi ,f-,hien's ,indian ,studies ,from ,vrnas the travellers went back east to ,ptaliputtra4 ,f-hien's original object had been to search for copies of the ,vinaya4 ,in the various kingdoms of ,north ,india1 however1 he had found one master transmitting orally the rules to another1 but no written copies which he could transcribe4 ,he had therefore travelled far and come on to ,central ,india4 ,here1 in the mahyna monastery1 he found a copy of the ,vinaya1 containing the ,mahsnghik #a rules--those which were observed in the first ,great ,council1 while ,buddha was still in the world4 ,the original copy was handed down in the ,jetavana vihra4 ,as to the other eighteen schools1 each one has the views and decisions of its own masters4 ,those agree with this in the general meaning1 but they have small and trivial differences1 as when one opens and another shuts4 ,this copy of the rules1 however1 is the most complete1 with the fullest explanations4 #b ,he further got a transcript of the rules in six or seven thousand gthas1 #c being the sarvstivdh #d rules--those which are observed by the communities of monks in the land of ,ts'in2 which also have all been handed down orally from master to master without being committed to writing4 ,in the community here1 moreover1 he got the ,samyuktbhi-dharma-hridaya-sstra1 containing about six or seven thousand gthas2 he also got a ,stra of two thousand five hundred gthas2 one chapter of the ,pari-nirvna-vaipulya ,stra1 of about five thousand gthas2 and the ,mahsnghik ,abhidharma4 ,in consequence of this success in his quest ,f-hien stayed here for three years1 learning ,sanscrit books and the ,sanscrit speech1 and writing out1 the ,vinaya rules4 ,when ,to-ching arrived in the ,central ,kingdom1 and saw the rules observed by the ,sramanas1 and the dignified demeanor in their societies which he remarked under all occurring circumstances1 he sadly called to mind in what a mutilated and imperfect condition the rules were among the monkish communities in the land of ,ts'in1 and made the following aspiration3 ,from this time forth till ,i come to the state of ,buddha1 let me not be born in a frontier-land4 ,he remained accordingly in ,india1 and did not return to the land of ,han4 ,f-hien1 however1 whose original purpose had been to secure the introduction of the complete ,vinaya rules into the land of ,han1 returned there alone4 ,footnote #a3 ,mahsnghik simply means the ,great ,assembly1 that is1 of monks4 ,footnote #b3 ,it was afterwards translated by ,f-hien into ,chinese4 ,footnote #c3 ,a gtha is a stanza1 generally consisting of a few1 commonly of two1 lines somewhat metrically arranged4 ,footnote #d3 ,a branch1 says ,eitel1 of the great vaibhshika school1 asserting the reality of all visible phenomena1 and claiming the authority of ,rhula4 ,,chapter ,,xxxvii ,f-hien's ,stay in ,champ and ,tmalipt ,following the course of the ,ganges1 and descending eastward for eighteen yojanas1 he found on the southern bank the great kingdom of ,champ1 with topes reared at the places where ,buddha walked in meditation by his vihra1 and where he and the three ,buddhas1 his predecessors1 sat4 ,there were monks residing at them all4 ,continuing his journey east for nearly fifty yojanas1 he came to the country of ,tmalipt1 the capital of which is a seaport4 ,in the country there are twenty-two monasteries1 at all of which there are monks residing4 ,the ,law of ,buddha is also flourishing in it4 ,here ,f-hien stayed two years1 writing out his ,stras1 and drawing pictures of images4 ,after this he embarked in a large merchant-vessel1 and went floating over the sea to the southwest4 ,it was the beginning of winter1 and the wind was favorable2 and1 after fourteen days1 sailing day and night1 they came to the country of ,singhala4 ,the people said that it was distant from ,tmalipt about seven hundred yojanas4 ,the kingdom is on a large island1 extending from east to west fifty yojanas1 and from north to south thirty4 ,left and right from it there are as many as one hundred small islands1 distant from one another ten1 twenty1 or even two hundred li2 but all subject to the large island4 ,most of them produce pearls and precious stones of various kinds2 there is one which produces the pure and brilliant pearl--an island which would form a square of about ten li4 ,the king employs men to watch and protect it1 and requires three out of every ten pearls which the collectors find4 ,,chapter ,,xxxviii ,at ,ceylon--,feats of ,buddha--,his ,statue in ,jade ,the country originally had no human inhabitants1 but was occupied only by spirits and ngas1 with which merchants of various countries carried on a trade4 ,when the trafficking was taking place1 the spirits did not show themselves4 ,they simply set forth their precious commodities1 with labels of the price attached to them2 while the merchants made their purchases according to the price2 and took the things away4 ,through the coming and going of the merchants in this way1 when they went away1 the people of their various countries heard how pleasant the land was1 and flocked to it in numbers till it became a great nation4 ,the climate is temperate and attractive1 without any difference of summer and winter4 ,the vegetation is always luxuriant4 ,cultivation proceeds whenever men think fit3 there are no fixed seasons for it4 ,when ,buddha came to this country1 wishing to transform the wicked ngas by his supernatural power1 he planted one foot at the north of the royal city1 and the other on the top of a mountain1 #a the two being fifteen yojanas apart4 ,over the footprint at the north of the city the king built a large tope1 four hundred cubits high1 grandly adorned with gold and silver1 and finished with a combination of all the precious substances4 ,by the side of the tope he further built a monastery1 called the ,abhayagiri1 where there are now five thousand monks4 ,there is in it a hall of ,buddha1 adorned with carved and inlaid work of gold and silver1 and rich in the seven precious substances1 in which there is an image of ,buddha in green jade1 more than twenty cubits in height1 glittering all over with those substances1 and having an appearance of solemn dignity which words cannot express4 ,in the palm of the right hand there is a priceless pearl4 ,several years had now elapsed since ,f-hien left the land of ,han2 the men with whom he had been in intercourse had all been of regions strange to him2 his eyes had not rested on an old and familiar hill or river1 plant or tree3 his fellow-travellers1 moreover1 had been separated from him1 some by death1 and others flowing off in different directions2 no face or shadow was now with him but his own1 and a constant sadness was in his heart4 ,suddenly one day1 when by the side of this image of jade1 he saw a merchant presenting as his offering a fan of white silk2 #b and the tears of sorrow involuntarily filled his eyes and fell down4 ,a former king of the country had sent to ,central ,india and got a slip of the patra tree1 which he planted by the side of the hall of ,buddha1 where a tree grew up to the height of about two hundred cubits4 ,as it bent on one side towards the southeast1 the king1 fearing it would fall1 propped it with a post eight or nine spans around4 ,the tree began to grow at the very heart of the prop1 where it met the trunk2 a shoot pierced through the post1 and went down to the ground1 where it entered and formed roots1 that rose to the surface and were about four spans round4 ,although the post was split in the middle1 the outer portions kept hold of the shoot1 and people did not remove them4 ,beneath the tree there has been built a vihra1 in which there is an image of ,buddha seated1 which the monks and commonalty reverence and look up to without ever becoming wearied4 ,in the city there has been reared also the vihra of ,buddha's tooth1 in which1 as well as on the other1 the seven precious substances have been employed4 ,the king practises the ,brahmanical purifications1 and the sincerity of the faith and reverence of the population inside the city are also great4 ,since the establishment of government in the kingdom there has been no famine or scarcity1 no revolution or disorder4 ,in the treasuries of the monkish communities there are many precious stones1 and the priceless manis4 ,one of the kings once entered one of those treasuries1 and when he looked all round and saw the priceless pearls1 his covetous greed was excited1 and he wished to take them to himself by force4 ,in three days1 however1 he came to himself1 and immediately went and bowed his head to the ground in the midst of the monks1 to show his repentance of the evil thought4 ,as a sequel to this1 he informed the monks of what had been in his mind1 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 contained1 and that no bhikshu should enter it till after he had been in orders for a period of full forty years4 ,in the city there are many ,vaisya elders and ,sabaean merchants1 whose houses are stately and beautiful4 ,the lanes and passages are kept in good order4 ,at the heads of the four principal streets there have been built preaching halls1 where1 on the eighth1 fourteenth1 and fifteenth days of the month1 they spread carpets1 and set forth a pulpit1 while the monks and commonalty from all quarters come together to hear the ,law4 ,the people say that in the kingdom there may be altogether sixty thousand monks1 who get their food from their common stores4 ,the king1 besides1 prepares elsewhere in the city a common supply of food for five or six thousand more4 ,when any want1 they take their great bowls1 and go to the place of distribution1 and take as much as the vessels will hold1 all returning with them full4 ,the tooth of ,buddha is always brought forth in the middle of the third month4 ,ten days beforehand the king grandly caparisons a large elephant1 on which he mounts a man who can speak distinctly1 and is dressed in royal robes1 to beat a large drum1 and make the following proclamation3 ,the ,bodhisattva1 during three ,asankhyeya-kalpas1 #c manifested his activity1 and did not spare his own life4 ,he gave up kingdom1 city1 wife1 and son2 he plucked out his eyes and gave them to another2 he cut off a piece of his flesh to ransom the life of a dove2 he cut off his head and gave it as an alms2 he gave his body to feed a starving tigress2 he grudged not his marrow and brains4 ,in many such ways as these did he undergo pain for the sake of all living4 ,and so it was1 that1 having become ,buddha1 he continued in the world for forty-five years1 preaching his ,law1 teaching and transforming1 so that those who had no rest found rest1 and the unconverted were converted4 ,when his connection with the living was completed1 he attained to pari-nirvana and died4 ,since that event1 for one thousand four hundred and ninety-seven years1 the light of the world has gone out1 and all living things have had long-continued sadness4 ,behold6 ten days after this1 ,buddha's tooth will be brought forth1 and taken to the ,abhayagiri -vihra4 ,let all and each1 whether monks or laics1 who wish to amass merit for themselves1 make the roads smooth and in good condition1 grandly adorn the lanes and by-ways1 and provide abundant store of flowers and incense to be used as offerings to it4 ,when this proclamation is over1 the king exhibits1 so as to line both sides of the road1 the five hundred different bodily forms in which the ,bodhisattva has in the course of his history appeared3--here as ,sudna1 there as ,sma2 now as the king of elephants1 and then as a stag or a horse4 ,all these figures are brightly colored and grandly executed1 looking as if they were alive4 ,after this the tooth of ,buddha is brought forth1 and is carried along in the middle of the road4 ,everywhere on the way offerings are presented to it1 and thus it arrives at the hall of ,buddha in the ,abhayagiri-vihra4 ,there monks and laics are collected in crowds4 ,they burn incense1 light lamps1 and perform all the prescribed services1 day and night without ceasing1 till ninety days have been completed1 when the tooth is returned to the vihra within the city4 ,on fast-days the door of that vihra is opened1 and the forms of ceremonial reverence are observed according to the rules4 ,forty li to the east of the ,abhayagiri-vihra there is a hill1 with a vihra on it1 called the ,chaitya1 where there may be two thousand monks4 ,among them there is a ,sramana of great virtue1 named ,dharma-gupta1 honored and looked up to by all the kingdom4 ,he has lived for more than forty years in an apartment of stone1 constantly showing such gentleness of heart1 that he has brought snakes and rats to stop together in the same room1 without doing one another any harm4 ,footnote #a3 ,this would be what is known as ,adam's peak1 having1 according to ,hardy1 the three names of ,selesumano1 ,samastakta1 and ,samanila4 ,there is an indentation on the top of it1 a superficial hollow1 #e feet #c #c_/d inches long1 and #b #a_/b feet wide4 ,the ,hindus regard it as the footprint of ,siva2 the ,mohammedans1 as that of ,adam2 and the ,buddhists1 as in the text--as having been1 made by ,buddha4 ,footnote #b3 ,we naturally suppose that the merchant-offerer was a ,chinese1 as indeed the ,chinese texts say1 and the fan such as ,f-hien had seen and used in his native land4 ,footnote #c3 ,a ,kalpa1 we have seen1 denotes a great period of time2 a period during which a physical universe is formed and destroyed4 ,asankhyeya denotes the highest sum for which a conventional term exists--according to ,chinese calculations equal to one followed by seventeen ciphers2 according to ,thibetan and ,singhalese1 equal to one followed by ninety-seven ciphers4 ,every ,maha-kalpa consists of four ,asankhye-yakalpas4 ,,chapter ,,xxxix ,cremation of an ,arhat--,sermon of a ,devotee ,south of the city seven li there is a vihra1 called the ,mah-vihra1 where three thousand monks reside4 ,there had been among them a ,sramana1 of such lofty virtue1 and so holy and pure in his observance of the disciplinary rules1 that the people all surmised that he was an ,arhat4 ,when he drew near his end1 the king came to examine into the point2 and having assembled the monks according to rule1 asked whether the bhikshu had attained to the full degree of ,wisdom4 ,they answered in the affirmative1 saying that he was an ,arhat4 ,the king accordingly1 when he died1 buried him after the fashion of an ,arhat1 as the regular rules prescribed4 ,four or five li east from the vihra there was reared a great pile of firewood1 which might be more than thirty cubits square1 and the same in height4 ,near the top were laid sandal1 aloe1 and other kinds of fragrant wood4 ,on the four sides of the pile they made steps by which to ascend it4 ,with clean white hair-cloth1 almost like silk1 they wrapped the body round and round4 ,they made a large carriage-frame1 in form like our funeral car1 but without the dragons and fishes4 ,at the time of the cremation1 the king and the people1 in multitudes from all quarters1 collected together1 and presented offerings of flowers and incense4 ,while they were following the car to the burial-ground1 the king himself presented flowers and incense4 ,when this was finished1 the car was lifted on the pile1 all over which oil of sweet basil was poured1 and then a light was applied4 ,while the fire was blazing1 every one1 with a reverent heart1 pulled off his upper garment1 and threw it1 with his feather-fan and umbrella1 from a distance into the midst of the flames1 to assist the burning4 ,when the cremation was over1 they collected and preserved the bones1 and proceeded to erect a tope4 ,f-hien had not arrived in time to see the distinguished ,shaman alive1 and only saw his burial4 ,at that time the king1 who was a sincere believer in the ,law of ,buddha and wished to build a new vihra for the monks1 first convoked a great assembly4 ,after giving the monks a meal of rice1 and presenting his offerings on the occasion1 he selected a pair of first-rate oxen1 the horns of which were grandly decorated with gold1 silver1 and the precious substances4 ,a golden plough had been provided1 and the king himself turned up a furrow on the four sides of the ground within which the building was to be4 ,he then endowed the community of the monks with the population1 fields1 and houses1 writing the grant on plates of metal1 to the effect that from that time onwards1 from generation to generation1 no one should venture to annul or alter it4 ,in this country ,f-hien heard an ,indian devotee1 who was reciting a ,stra from the pulpit1 say3 ,buddha's alms-bowl was at first in ,vaisl1 and now it is in ,gandhra4 ,after so many hundred years 7he gave1 when ,f-hien heard him1 the exact number of years1 but he has forgotten it71 it will go to ,western ,tukhra2 after so many hundred years1 to ,khoten2 after so many hundred years1 to ,kharachar2 after so many hundred years1 to the land of ,han2 after so many hundred years1 it will come to ,sinhala2 and after so many hundred years1 it will return to ,central ,india4 ,after that1 it will ascend to the ,tushita heaven2 and when the ,bodhisattva ,maitreya sees it1 he will say with a sigh1 ',the alms-bowl of ,skyamuni ,buddha is come'2 and with all the devas he will present to it flowers and incense for seven days4 ,when these have expired1 it will return to ,jambudvpa1 where it will be received by the king of the sea ngas1 and taken into his nga palace4 ,when ,maitreya shall be about to attain to perfect ,wisdom and become ,buddha1 it will again separate into four bowls1 which will return to the top of mount ,anna1 whence they came4 ,after ,maitreya has become ,buddha1 the four deva kings will again think of the ,buddha with their bowls as they did in the case of the previous ,buddha4 ,the thousand ,buddhas of this ,bhadra-kalpa1 indeed1 will all use the same alms-bowl2 and when the bowl has disappeared1 the ,law of ,buddha will go on gradually to be extinguished4 ,after that extinction has taken place1 the life of man will be shortened1 till it is only a period of five years4 ,during this period of a five years' life1 rice1 butter1 and oil will all vanish away1 and men will become exceedingly wicked4 ,the grass and trees which they lay hold of will change into swords and clubs1 with which they will hurt1 cut1 and kill one another4 ,those among them on whom there is blessing will withdraw from society among the hills2 and when the wicked have exterminated one another1 they will again come forth1 and say among themselves1 ',the men of former times enjoyed a very great longevity2 but through becoming exceedingly wicked1 and doing all lawless things1 the length of our life has been shortened and reduced even to five years4 ,let us now unite together in the practice of what is good1 cherishing a gentle and sympathizing heart1 and carefully cultivating good faith and righteousness4 ,when each one in this way practises that faith and righteousness1 life will go on to double its length till it reaches eighty thousand years4 ,when ,maitreya appears in the world1 and begins to turn the wheel of this ,law1 he will in the first place save those among the disciples of the ,law left by the ,skya who have quitted their families1 and those who have accepted the three ,refuges1 undertaken the five ,prohibitions and the eight ,abstinences1 and given offerings to the ,three ,precious ,ones2 secondly and thirdly1 he will save those between whom and conversion there is a connection transmitted from the past4' #a ,such was the discourse1 and ,f-hien wished to write it down as a portion of doctrine2 but the man said1 ,this is taken from no ,stra1 it is only the utterance of my own mind4 ,footnote #a3 ,that is1 those whose ,karma in the past should be rewarded by such conversion in the present4 ,,chapter ,,xl ,after ,two ,years ,f-hien ,takes ,ship for ,china ,f-hien abode in this country two years2 and1 in addition to his acquisitions in ,patna1 succeeded in getting a copy of the ,vinaya-pitaka of the ,mahssakh school2 the ,drghgama and ,samyuktgama ,stras2 and also the ,samyukta-sachaya-pitaka2--all being works unknown in the land of ,han4 ,having obtained these ,sanscrit works1 he took passage in a large merchantman1 on board of which there were more than two hundred men1 and to which was attached by a rope a smaller vessel1 as a provision against damage or injury to the large one from the perils of the navigation4 ,with a favorable wind1 they proceeded eastward for three days1 and then they encountered a great wind4 ,the vessel sprang a leak and the water came in4 ,the merchants wished to go to the smaller vessel2 but the men on board it1 fearing that too many would come1 cut the connecting rope4 ,the merchants were greatly alarmed1 feeling their risk of instant death4 ,afraid that the vessel would fill1 they took their bulky goods and threw them into the water4 ,f-hien also took his pitcher and washing-basin1 with some other articles1 and cast them into the sea2 but fearing that the merchants would cast overboard his books and images1 he could only think with all his heart of ,kwan-she-yin1 and commit his life to the protection of the church of the land of ,han1 saying in effect1 ,i have travelled far in search of our ,law4 ,let me1 by your dread and supernatural power1 return from my wanderings1 and reach my resting-place6 ,in this way the tempest continued day and night1 till on the thirteenth day the ship was carried to the side of an island1 where1 on the ebbing of the tide1 the place of the leak was discovered1 and it was stopped1 on which the voyage was resumed4 ,on the sea hereabouts there are many pirates1 to meet with whom is speedy death4 ,the great ocean spreads out1 a boundless expanse4 ,there is no knowing east or west2 only by observing the sun1 moon1 and stars was it possible to go forward4 ,if the weather were dark and rainy1 the ship went as she was carried by the wind1 without any definite course4 ,in the darkness of the night1 only the great waves were to be seen1 breaking on one another1 and emitting a brightness like that of fire1 with huge turtles and other monsters of the deep all about4 ,the merchants were full of terror1 not knowing where they were going4 ,the sea was deep and bottomless1 and there was no place where they could drop anchor and stop4 ,but when the sky became clear1 they could tell east and west1 and the ship again went forward in the right direction4 ,if she had come on any hidden rock1 there would have been no way of escape4 ,after proceeding in this way for rather more than ninety days1 they arrived at a country called ,java-dvipa1 where various forms of error and ,brahmanism are flourishing1 while ,buddhism in it is not worth speaking of4 ,after staying there for five months1 ,f-hien again embarked in another large merchantman1 which also had on board more than two hundred men4 ,they carried provisions for fifty days1 and commenced the voyage on the sixteenth day of the fourth month4 ,f-hien kept his retreat on board the ship4 ,they took a course to the northeast1 intending to fetch ,kwang-chow4 ,after more than a month1 when the night-drum had sounded the second watch1 they encountered a black wind and tempestuous rain1 which threw the merchants and passengers into consternation4 ,f-hien again1 with all his heart1 directed his thoughts to ,kwan-she-yin and the monkish communities of the land of ,han2 and1 through their dread and mysterious protection1 was preserved to daybreak4 ,after daybreak1 the ,brahmans deliberated together and said1 ,it is having this ,sramana on board which has occasioned our misfortune and brought us this great and bitter suffering4 ,let us land the bhikshu and place him on some island-shore4 ,we must not for the sake of one man allow ourselves to be exposed to such imminent peril4 ,a patron of ,f-hien1 however1 said to them1 ,if you land the bhikshu1 you must at the same time land me2 and if you do not1 then you must kill me4 ,if you land this ,sramana1 when ,i get to the land of ,han1 ,i will go to the king1 and inform against you4 ,the king also reveres and believes the ,law of ,buddha1 and honors the bhikshus4 ,the merchants hereupon were perplexed1 and did not dare immediately to land ,f-hien4 ,at this time the sky continued very dark and gloomy1 and the sailing-masters looked at one another and made mistakes4 ,more than seventy days passed from their leaving ,java1 and the provisions and water were nearly exhausted4 ,they used the salt-water of the sea for cooking1 and carefully divided the fresh water1 each man getting two pints4 ,soon the whole was nearly gone1 and the merchants took counsel and said1 ,at the ordinary rate of sailing we ought to have reached ,kwang-chow1 and now the time is passed by many days2--must we not have held a wrong course8 ,immediately they directed the ship to the northwest1 looking out for land2 and after sailing day and night for twelve days1 they reached the shore on the south of mount ,lao1 on the borders of the prefecture of ,ch'ang-kwang1 and immediately got good water and vegetables4 ,they had passed through many perils and hardships1 and had been in a state of anxious apprehension for many days together2 and now suddenly arriving at this shore1 and seeing those well-known vegetables1 the lei and kwoh1 #a they knew indeed that it was the land of ,han4 ,not seeing1 however1 any inhabitants nor any traces of them1 they did not know whereabouts they were4 ,some said that they had not yet got to ,kwang-chow1 and others that they had passed it4 ,unable to come to a definite conclusion1 some of them got into a small boat and entered a creek1 to look for someone of whom they might ask what the place was4 ,they found two hunters1 whom they brought back with them1 and then called on ,f-hien to act as interpreter and question them4 ,f-hien first spoke assuringly to them1 and then slowly and distinctly asked them1 ,who are you8 ,they replied1 ,we are disciples of ,buddha4 ,he then asked1 ,what are you looking for among these hills8 ,they began to lie1#b and said1 ,to-morrow is the fifteenth day of the seventh month4 ,we wanted to get some peaches to present to ,buddha4 ,he asked further1 ,what country is this8 ,they replied1 ,this is the border of the prefecture of ,ch'ang-kwang1 a part of ,ts'ing-chow under the ruling ,house of ,ts'in4 ,when they heard this1 the merchants were glad1 immediately asked for a portion of their money and goods1 and sent men to ,ch'ang-kwang city4 ,the prefect ,le ,e was a reverent believer in the ,law of ,buddha4 ,when he heard that a ,sramana had arrived in a ship across the sea1 bringing with him books and images1 he immediately came to the sea-shore with an escort to meet the traveller1 and receive the books and images1 and took them back with him to the seat of his government4 ,on this the merchants went back in the direction of ,yang-chow2 but when ,f-hien arrived at ,ts'ing-chow1 the prefect there begged him to remain with him for a winter and a summer4 ,after the summer retreat was ended1 ,f-hien1 having been separated for a long time from his fellows1 wished to hurry to ,ch'ang-gan2 but as the business which he had in hand was important1 he went south to the ,capital2 and at an interview with the masters there exhibited the ,stras and the collection of the ,vinaya which he had procured4 ,after ,f-hien set out from ,ch'ang-gan1 it took him six years to reach ,central ,india2 stoppages there extended over six years2 and on his return it took him three years to reach ,ts'ing-chow4 ,the countries through which he passed were a few under thirty4 ,from the sandy desert westwards on to ,india1 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 describe2 and reflecting how our masters had not heard any complete account of them1 he therefore went on without regarding his own poor life1 or the dangers to be encountered on the sea upon his return1 thus incurring hardships and difficulties in a double form4 ,he was fortunate enough1 through the dread power of the three ,honored ,ones1 to receive help and protection in his perils2 and therefore he wrote out an account of his experiences1 that worthy readers might share with him in what he had heard and said4 ,footnote #a3 ,what these vegetables exactly were it is difficult to say2 and there are different readings of the characters for kwoh1 brings the two names together in a phrase1 but the rendering of it is simply a soup of simples4 ,footnote #b3 ,it is likely that these men were really hunters2 and1 when brought before ,f-hien1 because he was a ,sramana1 they thought they would please him by saying they were disciples of ,buddha4 ,but what had disciples of ,buddha to do with hunting and taking life8 ,they were caught in their own trap1 and said they were looking for peaches4 ,,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 drama1 which is very voluminous4 ,although1 properly speaking1 there are no theatres in ,china1 the ,chinese are passionately fond of dramatic representations4 ,chinese acting is much admired and praised by travellers who are competent to follow the dialogue4 ,the stage is generally a temporary erection improvised in a market-place1 and the stage arrangements are of the most primitive character2 no scenery is employed1 and the actors introduce themselves in a sort of prologue1 in which they state the name and character they represent in the drama4 ,they also indicate the place where they are in the story1 or the house which they have entered4 ,yet the ,chinese stage has many points in common with that of ,ancient ,greece4 ,it is supported and controlled by government1 and has something of a religious and national character1 being particularly employed for popular amusement in the celebration of religious festivals4 ,only two actors are allowed to occupy the stage at the same time1 and this is another point in common with the early ,greek drama4 ,the plots or stories of the ,chinese plays are simple and effective1 and ,voltaire is known to have taken the plot of a ,chinese drama1 as ,molire took a comedy of ,plautus1 and applied it in writing a drama for the modern ,french stage4 ,the ,sorrows of ,han belongs to the famous collection entitled ,the ,hundred ,plays of the ,yuen ,dynasty4 ,it is divided into acts and is made up of alternate prose and verse4 ,the movement of the drama is good1 and the dnouement arranged with considerable skill4 ,e4,w4 ,,translator',s ,,preface ,the following drama was selected from the ,hundred ,plays of ,yuen1 which has already supplied to ,europe two specimens of the ,chinese stage--the first1 called the ,orphan of ,chaou1 translated by ,pre ,premare2 and the second1 entitled an ,heir in ,old ,age1 by the author of the present version4 ,the ,sorrows of ,han is historical1 and relates to one of the most interesting periods of the ,chinese annals1 when the growing effeminacy of the court1 and consequent weakness of the government1 emboldened the ,tartars in their aggressions1 and first gave rise to the temporizing and impolitic system of propitiating those barbarians by tribute1 which long after produced the downfall of the empire and the establishment of the ,mongol dominion4 ,the moral of the piece is evidently to expose the evil consequences of luxury1 effeminacy1 and supineness in the sovereign4 ,when love was all an easy monarch's care1 ,seldom at council--never in a war4 ,the hero1 or rather the chief personage1 of the drama1 came to the throne very near the beginning of the ,christian era1 about ,b4,c4 #db4 ,the fate of the ,lady ,chaoukeun is a favorite incident in history1 of which painters1 poets1 and romancers frequently avail themselves2 her ,verdant ,lamb is said to exist at the present day1 and to remain green all the year round1 while the vegetation of the desert in which it stands is parched by the summer sun4 ,in selecting this single specimen from among so many1 the translator was influenced by the consideration of its remarkable accordance with our own canons of criticism4 ,the ,chinese themselves make no regular classification of comedy and tragedy2 but we are quite at liberty to give the latter title to a play which so completely answers to the ,european definition4 ,the unity of action is complete1 and the unities of time and place much less violated than they frequently are on our own stage4 ,the grandeur and gravity of the subject1 the rank and dignity of the personages1 the tragical catastrophe1 and the strict award of poetical justice1 might satisfy the most rigid admirer of ,grecian rules4 ,the translator has thought it necessary to adhere to the original by distinguishing the first act 7or ,prom7 from the four which follow it3 but the distinction is purely nominal1 and the piece consists1 to all intents and purposes1 of five acts4 ,it is remarkable that this peculiar division holds true with regard to a large number of the ,hundred ,plays of ,yuen4 ,the reader will doubtless be struck by the apparent shortness of the drama which is here presented to him2 but the original is eked out1 in common with all ,chinese plays1 by an irregular operatic species of song1 which the principal character occasionally chants forth in unison with a louder or a softer accompaniment of music1 as may best suit the sentiment or action of the moment4 ,some passages have been embodied in our version3 but the translator did not give all1 for the same reasons that prompted ,pre ,premare to give none--they are full of allusions to things unfamiliar to us1 and figures of speech very difficult for us to observe4 ,they are frequently1 moreover1 mere repetitions or amplifications of the prose parts2 and being intended more for the ear than the eye1 are rather adapted to the stage than to the closet4 ,his judgment may perhaps be swayed by partiality towards the subject of his own labors2 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 tragedy4 ,far is he1 however1 from entertaining the presumptuous expectation that a destiny of equal splendor awaits the present drama2 and he will be quite satisfied if the reader has patience to read it to the end1 and then pronounces it to be a somewhat curious sample of a very foreign literature4 ,,john ,,francis ,,davis4 ,,dramatis ,,personae ,,yuente1 ,emperor of ,china of the ,dynasty ,han4 ,,hanchenyu1 ,k'han of the ,tartars4 ,,maouyenshow1 a worthless ,minister of the ,emperor4 ,,shangshoo 7a title71 ,president of the ,imperial ,council4 ,,changshee 7a title71 ,officer in waiting4 ,,fanshe 7a title71 ,envoy of the ,k'han4 ,,chaoukeun1 ,lady1 raised to be ,princess of ,han4 ,tartar ,soldiers1 ,female ,attendants1 ,eunuchs4 ,the ,scene is laid in the ,tartar ,camp on the ,frontiers2 and in the ,palace of ,han4 ,,the ,,sorrows ,,of ,,han #a ,,prologue ,enter ,hanchenyu1 ,k'han #b of the ,tartars1 reciting four verses4 ,k',,han4 ,the autumnal gale blows wildly through the grass1 amidst our woolen tents4 ,and the moon of night1 shining on the rude huts1 hears the lament of the mournful pipe3 ,the countless hosts1 with their bended horns1 obey me as their leader4 ,our tribes are ten distinguished friends of the family of ,han4 ,i am ,hanchenyu1 the old inhabitant of the sandy waste2 the sole ruler of the northern regions4 ,the wild chase is our trade2 battle and conquest our chief occupation4 ,the ,emperor ,wunwong retired before our ,eastern tribes2 ,weikeang trembled at us1 and sued for our friendship4 ,the ancient title of our chiefs has in the course of time been changed to that which ,i now bear4 ,when the two races of ,tsin and ,han contended in battle1 and filled the empire with tumult1 our tribes were in full power3 numberless was the host of armed warriors with their bended horns4 ,for seven days my ancestor hemmed in with his forces the ,emperor ,kaoute2 until1 by the contrivance of the minister1 a treaty was concluded1 and the ,princesses of ,china were yielded in marriage to our ,k'hans4 ,since the time of ,hoeyte and the ,empress ,leuhow1 #c each successive generation has adhered to the established rule1 and sought our alliance with its daughters4 ,in the reign of the late ,emperor ,seuente1 my brothers contended with myself for the rule of our nation1 and its power was weakened until the tribes elected me as their chief4 ,i am a real descendant of the empire of ,han4 ,i command a hundred thousand armed warriors4 ,we have moved to the ,south1 and approached the border1 claiming an alliance with the ,imperial race4 ,yesterday ,i despatched an envoy with tributary presents to demand a princess in marriage2 but know not if the ,emperor will ratify the engagement with the customary oaths4 ,the fineness of the season has drawn away our chiefs on a hunting excursion amidst the sandy steppes4 ,may they meet with success1 for we ,tartars have no fields--our bows and arrows are our sole means of subsistence4 ,enter ,minister of ,han1 reciting verses4 ,,minister4 ,let a man have the heart of a kite1 and the talons of an eagle4 ,let him deceive his superiors1 and oppress those below him2 ,let him enlist flattery1 insinuation1 profligacy1 and avarice on his side1 ,and he will find them a lasting assistance through life4 ,i am no other than ,maouyenshow1 a minister of the sovereign of ,han4 ,by a hundred arts of specious flattery and address ,i have deceived the ,emperor1 until he places his whole delight in me alone4 ,my words he listens to2 and he follows my counsel4 ,within the precincts of the palace1 as without them1 who is there but bows before me--who is there but trembles at my approach8 ,but observe the chief art which ,i have learned3 ,it is this3 to persuade the ,emperor to keep aloof from his wise counsellors1 and seek all his pleasures amidst the women of his palace4 ,thus it is that ,i strengthen my power and greatness4 ,but1 in the midst of my lucubrations--,here comes the ,emperor4 ,enter ,emperor ,yuente1 attended by ,eunuchs and ,women4 ,,emperor recites verses4 ,during the ten generations that have succeeded our acquisition of ,empire1 my race has alone possessed the four hundred districts of the world4 ,long have the frontiers been bound in tranquillity by the ties of mutual oaths4 ,and our pillow has been undisturbed by grief or anxiety4 ,behold in us the ,emperor ,yuente1 of the race of ,han4 ,our ancestor ,kaoute emerged from a private station1 and raised his family by extinguishing the dynasty of ,tsin1 and slaughtering their race4 ,ten generations have passed away since he left this inheritance to us4 ,the four boundaries of the empire have been tranquil2 the eight regions at rest6 ,but not through our personal merits2 we have wholly depended on the exertions of our civil and military rulers4 ,on the demise of our late father1 the female inmates of the palace were all dispersed1 and our harem is now solitary and untenanted2 but how shall this be endured6 ,,minister4 ,consider1 sir1 that even the thriving husbandman may desire to change his partner2 then why not your ,majesty1 whose title is the ,law of ,heaven1 whose possessions are the whole world6 ,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 twenty1 for the peopling of the inner palace4 ,,emperor4 ,you say well4 ,we appoint you at once our minister of selection1 and will invest you with a written authority4 ,search diligently through our realms2 and when you have selected the most worthy1 let us be provided with portraits of each1 as a means of fixing our choice4 ,by the merits of your services1 you may supply us with an occasion of rewarding you on your return4 ,exeunt4 ,footnote #a3 ,han ,koong ,tsew1 literally ,autumn in the ,palace of ,han2 but in ,chinese1 ,autumn is emblematic of ,sorrow1 as ,spring is of ,joy1 and may therefore be rendered by what it represents4 ,footnote #b3 ,in ,chinese1 ,ko-ban4 ,footnote #c3 ,the mother of ,hoeyte1 a bold and able woman1 who ruled for her son1 the second emperor of ,han4 ,,act ,,first ,,minister repeats verses4 ,the huge ingots of yellow gold ,i appropriate to myself4 ,i heed not the seas of blood which flow by perverting the laws4 ,during life ,i am determined to have abundance of riches2 what care ,i for the curses of mankind after my death8 ,having received the ,emperor's commission to search far and wide for the most beautiful damsels1 ,i have fixed upon ninety and nine4 ,their families were glad to invite my selection by rich gifts1 and the treasure that ,i have amassed is not small4 ,on arriving yesterday at a district pertaining to ,chingtoo city1 ,i met with a maiden1 daughter of one ,wongchang4 ,the brightness of her charms was piercing as an arrow4 ,she was perfectly beautiful--and doubtless unparalleled in the whole empire4 ,but1 unfortunately1 her father is a cultivator of the land1 not possessed of much wealth4 ,when ,i insisted on a hundred ounces of gold to secure her being the chief object of the imperial choice1 they first pleaded their poverty--and then1 relying on her extraordinary beauty1 rejected my offers altogether4 ,i therefore left them4 ,considers awhile4 ,but no6----,i have a better plan4 ,he knits his brows and matures his scheme4 ,i will disfigure her portrait in such a manner that when it reaches the ,emperor it shall secure her being doomed to neglected seclusion4 ,thus ,i shall contrive to make her unhappy for life--,base is the man who delights not in revenge6 ,exit4 ,night4--,enter the ,lady ,chaoukeun1 with two female attendants4 ,,chaoukeun recites verses4 ,though raised to be an inhabitant of the imperial dwelling ,i have long been here without the good fortune to see my prince4 ,this beautiful night must ,i pass in lonely solitude1 with no companion but my lute to solace my retirement4 ,i am a native of ,chingtoo city2 and my father's occupation is husbandry4 ,my mother dreamed on the day ,i was born that the light of the moon shone on her bosom1 but was soon cast low to the earth4#a ,i was just eighteen years of age when chosen as an inhabitant of the imperial palace2 but the minister ,maouyenshow1 disappointed in the treasure which he demanded on my account1 disfigured my portrait in such a manner as to keep me out of the ,emperor's presence2 and now ,i live in neglected solitude4 ,while at home1 ,i learned a little music1 and could play a few airs on the lute4 ,thus sorrowing in the stillness of midnight1 let me practise one of my songs to dispel my griefs4 ,begins to play on the lute4 ,enter ,emperor1 attended by a ,eunuch1 carrying a light4 ,,emperor4 ,since the beauties were selected to grace our palace1 we have not yet discovered a worthy object on whom to fix our preference4 ,vexed and disappointed1 we pass this day of leisure roaming in search of her who may be destined for our imperial choice4 ,hears the lute4 ,is not that some lady's lute8 ,,attendant4 ,it is4--,i hasten to advise her of your ,majesty's approach4 ,,emperor4 ,no1 hold6 ,keeper of the yellow gate1 discover to what part of our palace that lady pertains2 and bid her approach our presence2 but beware lest you alarm her4 ,,attendant approaches in the direction of the sound1 and speaks4 ,what lady plays there8 ,the ,emperor comes6 approach to meet him4 ,lady advances4 ,,emperor4 ,keeper of the yellow gate1 see that the light burns brightly within your gauze #b lamp1 and hold it nearer to us4 ,,lady approaching4 ,had your handmaid but known it was your ,majesty1 she would have been less tardy2 forgive1 then1 this delay4 ,,emperor4 ,truly this is a very perfect beauty6 ,from what quarter come such superior charms8 ,,lady4 ,my name is ,chaoukeun3 my father cultivates at ,chingtoo the fields which he has derived from his family4 ,born in an humble station1 ,i am ignorant of the manners that befit a palace4 ,,emperor4 ,but with such uncommon attractions1 what chance has kept you from our sight8 ,,lady4 ,when ,i was chosen by the minister ,maouyenshow1 he demanded of my father an amount of treasure which our poverty could not supply2 he therefore disfigured my portrait1 by representing a scar under the eyes1 and caused me to be consigned to seclusion and neglect4 ,,emperor4 ,keeper of the yellow gate1 bring us that picture1 that we may view it4 ,sees the picture4 ,ah1 how has he dimmed the purity of the gem1 bright as the waves in autumn4 ,to the attendant ,transmit our pleasure to the officer of the guard1 to behead ,maouyenshow and report to us his execution4 ,,lady4 ,my parents1 sir1 are subject to the tax #c in our native district4 ,let me entreat your ,majesty to remit their contributions and extend favor towards them6 ,,emperor4 ,that shall readily be done4 ,approach and hear our imperial pleasure4 ,we create you a ,princess of our palace4 ,,lady4 ,how unworthy is your handmaid of such gracious distinction6 ,goes through the form of returning thanks4 ,early to-morrow ,i attend your ,majesty's commands in this place4 ,the ,emperor is gone3 let the attendants close the doors3--,i will retire to rest4 ,exit4 ,footnote #a3 ,boding a short but fatal distinction to her offspring4 ,footnote #b3 ,instead of glass1 to defend it from the wind4 ,footnote #c3 ,the principal taxes in ,china are the land-tax1 customs1 salt monopoly1 and personal service2 which last is the source of much oppression to the lowest orders1 who have nothing but their labor to contribute4 ,,act ,,second ,enter ,k'han of the ,tartars1 at the head of his ,tribes4 ,k',,han4 ,i lately sent an envoy to the sovereign of ,han1 with the demand of a princess in marriage2 but the ,emperor has returned a refusal1 under the plea that the princess is yet too young4 ,this answer gives me great trouble4 ,had he not plenty of ladies in his palace1 of whom he might have sent me one8 ,the difference was of little consequence4 #a ,let me recall my envoy with all speed1 for ,i must invade the ,south with out forces4 ,and yet ,i am unwilling to break a truce of so many years' standing6 ,we must see how matters turn out1 and be guided by the event4 ,enter ,minister of ,han4 ,,minister4 ,the severity with which ,i extorted money1 in the selection of beauties for the palace1 led me to disfigure the picture of ,chaoukeun1 and consign her to neglected seclusion4 ,but the ,emperor fell in with her1 obtained the truth1 and condemned me to lose my head4 ,i contrived to make my escape--though ,i have no home to receive me4 ,i will take this true portrait of ,chaoukeun and show it to the ,tartar ,k'han1 persuading him to demand her from the ,emperor1 who will no doubt be obliged to yield her up4 ,a long journey has brought me to this spot1 and from the troops of men and horses ,i conclude ,i have reached the ,tartar camp4 ,addresses himself to somebody ,leader1 inform ,king ,hanchenyu that a great minister of the empire of ,han is come to wait on him4 ,k',,han on being informed4 ,command him to approach4 ,seeing ,maouyenshow ,what person are you8 ,,minister4 ,i am a minister of ,han4 ,in the western palace of the ,emperor is a lady1 named ,chaoukeun1 of rare and surpassing charms4 ,when your envoy1 great king1 came to demand a princess1 this lady would have answered the summons1 but the ,emperor of ,han could not bring himself to part with her1 and refused to yield her up4 ,i repeatedly renewed my bitter reproaches1 and asked how he could bear1 for the sake of a woman's beauty1 to implicate the welfare of two nations4 ,for this the ,emperor would have beheaded me2 and ,i therefore escaped with the portrait of the lady1 which ,i present1 great king1 to yourself4 ,should you send away an envoy with the picture to demand her1 she must certainly be delivered up4 ,here is the portrait4 ,hands it up4 ,k',,han4 ,whence could so beautiful a female have appeared in the world6 ,if ,i can only obtain her1 my wishes are complete4 ,immediately shall an envoy be despatched1 and my ministers prepare a letter to the ,emperor of ,han1 demanding her in marriage as the condition of peace4 ,should he refuse1 ,i will presently invade the ,south3 his hills and rivers shall be exposed to ravage4 ,our warriors will commence by hunting1 as they proceed on their way2 and thus gradually entering the frontiers1 ,i shall be ready to act as may best suit the occasion4 ,exit4 ,the ,palace of ,han4 ,enter ,lady1 attended by females4 ,,princess4 ,a long period has elapsed since ,i had to thank his ,majesty for his choice4 ,the ,emperor's fondness for me is so great1 that he has still neglected to hold a court4 ,i hear he is now gone to the hall of audience1 and will therefore ornament myself at my toilet and be ready to wait on him at his return4 ,stands opposite a mirror4 ,enter ,emperor4 ,,emperor4 ,since we first met with ,chaoukeun in the western palace1 we have been as it were deranged and intoxicated2 a long interval has elapsed since we held a court2 and on entering the hall of audience this day1 we waited not until the assembly had dispersed1 but returned hither to obtain a sight of her4 ,perceiving the ,princess4 ,let us not alarm her1 but observe in secret what she is doing4 ,comes close behind and looks over her4 ,reflected in that round mirror1 she resembles the ,lady in the ,moon4 #b ,enter ,president1 and an ,officer in waiting4 ,,president recites verses4 ,ministers should devote themselves to the regulation of the empire2 ,they should be occupied with public cares in the hall of government4 ,but they do nought but attend at the banquets in the palace4 ,when have they employed a single day in the service of their prince8 ,this day1 when the audience was concluded1 an envoy arrived from the ,tartars to demand ,chaoukeun in marriage1 as the only condition of peace4 ,it is my duty to report this to his ,majesty1 who has retired to his western palace4 ,here ,i must enter4 ,perceiving the ,emperor4 ,i report to your ,majesty that ,hanchenyu1 the leader of the northern foreigners1 sends an envoy to declare that ,maouyenshow has presented to him the portrait of the princess1 and that he demands her in marriage as the only condition of peace4 ,if refused1 he will invade the ,south with a great power1 and our rivers and hills will be exposed to rapine4 ,,emperor4 ,in vain do we maintain and send forth armies2 vain are the crowds of civil and military officers about our palace6 ,which of them will drive back for us these foreign troops8 ,they are all afraid of the ,tartar swords and arrows6 ,but if they cannot exert themselves to expel the barbarians1 why call for the princess to propitiate them8 ,,president4 ,the foreigners say that through your ,majesty's devoted fondness for the princess1 the affairs of your empire are falling into ruin4 ,they declare that if the government does not yield her up1 they will put their army in motion1 and subdue the country4 ,your servant reflects1 that ,chow-wong #c who lost his empire and life entirely through his blind devotion to ,takee1 is a fit example to warn your ,majesty4 ,our army is weak1 and needs the talents of a fit general4 ,should we oppose the ,tartars1 and be defeated1 what will remain to us8 ,let your ,majesty give up your fondness for the princess1 to save your people4 ,,officer4 ,the envoy waits without for an audience4 ,,emperor4 ,well2 command that he approach us4 ,enter ,envoy4 ,,envoy4 ,hanchenyu1 ,k'han of the ,tartars1 sends me1 his minister1 to state before the great ,sovereign of ,han1 that the ,northern tribes and the ,southern empire have long been bound in peace by mutual alliances2 but that envoys being twice sent to demand a princess1 his requisitions have been refused4 ,the late minister1 ,maouyenshow1 took with him the portrait of a beautiful lady1 and presented it to the ,k'ban1 who now sends me1 his envoy1 on purpose to demand the ,lady ,chaoukeun1 and no other1 as the only condition of peace between the two nations4 ,should your ,majesty refuse1 the ,k'han has a countless army of brave warriors1 and will forthwith invade the ,south to try the chances of war4 ,i trust your ,majesty will not err in your decision4 ,,emperor4 ,the envoy may retire to repose himself in his lodging4 ,exit the ,envoy4 ,let our civil and military officers consult1 and report to us the best mode of causing the foreign troops to retire1 without yielding up the princess to propitiate them4 ,they take advantage of the compliant softness of her temper4 ,were the ,empress ,leuhow alive--let her utter a word--which of them would dare to be of a different opinion8 ,it would seem that1 for the future1 instead of men for ministers1 we need only have fair women to keep our empire in peace4 ,,princess4 ,in return for your ,majesty's bounties1 it is your handmaid's duty to brave death to serve you4 ,i can cheerfully enter into this foreign alliance1 for the sake of producing peace1 and shall leave behind me a name still green in history4--,but my affection for your ,majesty1 how am ,i to lay aside6 ,,emperor4 ,alas1 ,i #d know too well that ,i can do no more than yourself6 ,,president4 ,i entreat your ,majesty to sacrifice your love1 and think of the security of your ,dynasty4 ,hasten1 sir1 to send the princess on her way6 ,,emperor4 ,let her this day advance a stage on her journey1 and be presented to the envoy4--,to-morrow we will repair as far as the bridge of ,pahling1 and give her a parting feast4 ,,president4 ,alas6 ,sir1 this may not be6 ,it will draw on us the contempt of these barbarians4 ,,emperor4 ,we have complied with all our minister's propositions--shall they not1 then1 accede to ours8 ,be it as it may1 we will witness her departure--and then return home to hate the traitor ,maouyenshow6 ,,president4 ,unwillingly we advise that the princess be sacrificed for the sake of peace2 but the envoy is instructed to insist upon her alone--and from ancient times1 how often hath a nation suffered for a woman's beauty6 ,,princess4 ,though ,i go into exile for the nation's good1 yet ill can ,i bear to part from your ,majesty6 ,exeunt4 ,footnote #a3 ,the honor of the imperial alliance being the chief object4 ,footnote #b3 ,changngo1 the goddess of the moon1 gives her name to the finely curved eyebrows of the ,chinese ladies1 which are compared to the lunar crescent when only a day or two old4 ,footnote #c3 ,chow-wong was the last of the ,shang dynasty1 and infamous by his debaucheries and cruelties1 in concert with his empress ,takee1 the ,theodora of ,chinese history4 ,footnote #d3 ,the imperial pronoun ,tchin1 me1 is with very good taste supplied by ,i in these impassioned passages4 ,,act ,,third ,enter ,envoy1 escorting the ,princess1 with a band of music4 ,,princess4 ,thus was ,i1 in spite of the treachery of ,maouyenshow1 who disfigured my portrait1 seen and exalted by his ,majesty2 but the traitor presented a truer likeness to the ,tartar king1 who comes at the head of an army to demand me1 with a threat of seizing the country4 ,there is no remedy--,i must be yielded up to propitiate the invaders6 ,how shall ,i bear the rigors--the winds and frosts of that foreign land6 ,it has been said of old1 that surpassing beauty is often coupled with an unhappy fate4 ,let me grieve1 then1 without entertaining fruitless resentment at the effects of my own attractions4 ,enter ,emperor1 attended by his several officers4 ,,emperor4 ,this day we take leave of the princess at ,pahling bridge6 ,to his ministers4 ,can ye not devise a way to send out these foreign troops1 without yielding up the princess for the sake of peace8 ,descends from his horse and seems to grieve with ,chaoukeun4 ,let our attendants delay awhile1 till we have conferred the parting cup4 ,,envoy4 ,lady1 let us urge you to proceed on your way--the sky darkens1 and night is coming on4 ,,princess4 ,alas6 when shall ,i again behold your ,majesty8 ,i will take off my robes of distinction and leave them behind me4 ,to-day in the palace of ,han--to-morrow ,i shall be espoused to a stranger4 ,i cease to wear these splendid vestments--they shall no longer adorn my beauty in the eyes of men4 ,,envoy4 ,again let us urge you1 princess1 to depart2 we have delayed but too long already6 ,,emperor4 ',tis done6--,princess1 when you are gone1 let your thoughts forbear to dwell with sorrow and resentment upon us6 ,they part4 ,and am ,i the great ,monarch of the line of ,han8 ,,president4 ,let your ,majesty cease to dwell with such grief upon this subject6 ,,emperor4 ,she is gone6 ,in vain have we maintained those armed heroes on the frontier4 #a ,mention but swords and spears1 and they tremble at their hearts like a young deer4 ,the princess has this day performed what belonged to themselves3 and yet they affect the semblance of men6 ,,president4 ,your ,majesty is entreated to return to the palace3 dwell not so bitterly1 ,sir1 on her memory3--allow her to depart6 ,,emperor4 ,did ,i not think of her1 ,i had a heart of iron--a heart of iron6 ,the tears of my grief stream in thousand channels--this evening shall her likeness be suspended in the palace1 where ,i will sacrifice to it--and tapers with their silver lights shall illuminate her chamber4 ,,president4 ,let your ,majesty return to the palace--the princess is already far distant6 ,exeunt4 ,the ,tartar ,camp4 ,enter ,k'han at the head of his tribes1 leading in the ,princess4 ,k',,han4 ,the ,emperor of ,han having now1 in observance of old treaties1 yielded up to me the ,lady ,chaoukeun in marriage1 ,i take her as my rightful queen4 ,the two nations shall enjoy the benefits of peace4 ,to his generals ,leaders1 transmit my commands to the army to strike our encampment1 and proceed to the north4 ,they march4 ,the river ,amoor4 #b ,tartar army on its march4 ,,princess4 ,what place is this8 ,,envoy4 ,it is the ,river of the ,black ,dragon1 the frontier of the ,tartar territories and those of ,china4 ,this southern shore is the ,emperor's2 on the northern side commences our ,tartar dominion4 ,,princess to the ,k'han4 ,great ,king1 ,i take a cup of wine1 and pour a libation towards the ,south--my last farewell to the ,emperor--pours the libation of ,han1 this life is finished4 ,i await thee in the next6 ,throws herself into the river4 ,the ,k'han1 in great consternation1 endeavors to save her1 but in vain4 ,k',,han4 ,alas6 alas6--so determined was her purpose against this foreign alliance--she has thrown herself into the stream1 and perished6 ,tis done1 and remediless6 ,let her sepulchre be on this river's bank1 and be it called the verdant tomb1 #c ,she is no more2 and vain has been our enmity with the dynasty of ,han6 ,the traitor ,maouyenshow was the author of all this misery4 ,to an officer ,take ,maouyenshow and let him be delivered over to the ,emperor for punishment4 ,i will return to our former friendship with the dynasty of ,han4 ,we will renew and long preserve the sentiments of relationship4 ,the traitor disfigured the portrait to injure ,chaoukeun--then deserted his sovereign1 and stole over to me1 whom he prevailed on to demand the lady in marriage4 ,how little did ,i think that she would thus precipitate herself into the stream1 and perish6--,in vain did my spirit melt at the sight of her6 ,but if ,i detained this profligate and traitorous rebel1 he would certainly prove to us a root of misfortune3 it is better to deliver him for his reward to the ,emperor of ,han1 with whom ,i will renew1 and long retain1 our old feelings of friendship and amity4 ,exeunt4 ,footnote #a3 ,it may be observed that the great wall is never once expressly mentioned through this drama4 ,the expression used is ,pensih1 the border1 or frontier4 ,the wall had existed two hundred years at this time1 but the real frontier was beyond it4 ,footnote #b3 ,or ,saghalien1 which falls into the sea of ,ochotsk4 ,footnote #c3 ,said to exist now and to be green all the year4 ,,act ,,fourth ,enter ,emperor1 with an attendant4 ,,emperor4 ,since the princess was yielded to the ,tartars1 we have not held an audience4 ,the lonely silence of night but increases our melancholy6 ,we take the picture of that fair one and suspend it here1 as some small solace to our griefs1 ,to the attendant ,keeper of the yellow gate1 behold1 the incense in yonder vase is burnt out3 hasten then to add some more4 ,though we cannot see her1 we may at least retain this shadow2 and1 while life remains1 betoken our regard4 ,but oppressed and weary1 we would fain take a little repose4 ,lies down to sleep4 ,the ,princess appears before him in a vision4 #a ,,princess4 ,delivered over as a captive to appease the barbarians1 they would have conveyed me to their ,northern country3 but ,i took an occasion to elude them and have escaped back4 ,is not this the ,emperor1 my sovereign8 ,sir1 behold me again restored4 ,a ,tartar soldier appears in the vision4 ,,soldier4 ,while ,i chanced to sleep1 the lady1 our captive1 has made her escape1 and returned home4 ,in eager pursuit of her1 ,i have reached the imperial palace4--,is not this she8 ,carries her off4 ,the ,emperor starts from his sleep4 ,,emperor4 ,we just saw the ,princess returned--but alas1 how quickly has she vanished6 ,in bright day she answered not to our call--but when morning dawned on our troubled sleep1 a vision presented her in this spot4 ,hears the wild fowl's #b cry ,hark1 the passing fowl screamed twice or thrice6--,can it know there is no one so desolate as ,i8 ,cries repeated ,perhaps worn out and weak1 hungry and emaciated1 they bewail at once the broad nets of the ,south and the tough bows of the ,north4 ,cries repeated ,the screams of those water-birds but increase our melancholy4 ,,attendant4 ,let your ,majesty cease this sorrow1 and have some regard to your sacred #c person4 ,,emperor4 ,my sorrows are beyond control4 ,cease to upbraid this excess of feeling1 since ye are all subject to the same4 ,yon doleful cry is not the note of the swallow on the carved rafters1 nor the song of the variegated bird upon the blossoming tree4 ,the princess has abandoned her home6 ,know ye in what place she grieves1 listening like me to the screams of the wild bird8 ,enter ,president4 ,,president4 ,this day after the close of the morning council1 a foreign envoy appeared1 bringing with him the fettered traitor ,maouyenshow4 ,he announces that the renegade1 by deserting his allegiance1 led to the breach of truce1 and occasioned all these calamities4 ,the princess is no more6 and the ,k'han wishes for peace and friendship between the two nations4 ,the envoy attends1 with reverence1 your imperial decision4 ,,emperor4 ,then strike off the traitor's head1 and be it presented as an offering to the shade of the princess6 ,let a fit banquet be got ready for the envoy1 preparatory to his return4 ,recites these verses4 ,at the fall of the leaf1 when the wild-fowl's cry was heard in the recesses of the palace4 ,sad dreams returned to our lonely pillow2 we thought of her through the night3 ,her verdant tomb remains--but where shall we seek her self8 ,the perfidious painter's head shall atone for the beauty which he wronged4 ,footnote #a3 ,there is nothing in this more extravagant than the similar vision in the tragedy of ,richard ,,iii4 ,footnote #b3 ,yengo1 a species of wild goose1 is the emblem in ,china of intersexual attachment and fidelity1 being said never to pair again after the loss of its mate4 ,an image of it is worshipped by newly married couples4 ,footnote #c3 ,literally1 dragon person4 ,the emperor's throne is often called the dragon seat4