The Second Part.

A COLLECTION Out of Confucius’s Works. The FIRST BOOK.

THe First Book of Confucius was published by one of his most famous Disciples named Cem­çu; and this Learned Disciple writ ve­ry excellent Commentaries thereon. This Book is, as it were, the Gate 

through which it is necessary to pass to arrive at the sublimest Wisdom, and most perfect Virtue. The Philo­sopher here treats of three considera­ble Things.

1. Of what we ought to do to cul­tivate our Mind, and regulate our Manners.

2. Of the Method by which it is necessary to instruct and guide others. And,

3. Of the Care that every one ought to have to tend to the Sovereign Good, to adhere thereunto, and as I may so say, to repose himself therein.

Because the Author chiefly design’d to address his Instructions to the Prin­ces and Magistrates that might be call­ed to the Regality, this Book is inti­tuled, Ta-Hio, or, The Great Sci­ence.

The great Secret, says Confucius, to acquire true Knowledge, the Know­ledge, consequently, worthy of Prin­ces, and the most Illustrious Persona­ges, is to cultivate and polish the Rea­son, which is a Present that we have 

received from Heaven. Our Concu­piscence has disordered it, and inter­mixt several Impurities therewith. Take away therefore, and remove from it these Impurities, to the end that it may reassume its former Luster, and enjoy its utmost Perfecti­on. This here is the Sovereign Good. This is not sufficient. ‘Tis moreover requisite, that a Prince by his Exhor­tations, and by his own Example, make of his People, as it were, a new People. In fine, after being, by great Pains, arrived at this Sovereign Perfe­ction, at this chief Good, you must not relax; ‘Tis here that Perseverance is absolutely necessary. Whereas Men generally pursue not the Methods that lead to the Possession of the Sovereign Good, and to a constant and eternal Possession, Confucius has thought it highly important to give some Instru­ctions therein.

He says, That after we know the end to which we must attain, it is ne­cessary to determine, and incessantly to make towards this End, by walking 

in the ways which lead thereunto; by daily confirming in his Mind the Reso­lution fixt on for the attaining it, and by establishing it so well, that nothing may in the least shake it.

When you shall have thus fixt your Mind in this great Design, give up your self, adds he, to Meditation: Rea­son upon all things within your self: Endeavour to have some clear Idea’s thereof: Consider distinctly what pre­senteth it self to you: Pass, without prejudice, solid Judgments thereon: Examine every thing, and weigh eve­ry thing with care. After Examina­tions and Reasonings of this nature, you may easily arrive at the End where you must fix, at the End where you ought resolutely to stand, viz. at a perfect Conformity of all your Actions with what Reason suggests.

As to the Means which a Prince ought to use, to purifie and polish his Reason, to the end that it being thus disposed, he may govern his States, and redress and beautifie the Reason of his People, the Philosopher proposes after 

what manner the Ancient Kings go­verned themselves.

That they might at last govern their Empire wisely, they endeavoured, saith he, prudently to sway a particular Kingdom, and to excite its Members to improve their Reason, and to act like Creatures endow’d with Understand­ing. To produce this Reformation in this particular Kingdom, they labour­ed to regulate their Family, to the end that it might serve as a Model to all the Subjects of this Kingdom. To reform their Family, they took an extraordinary care to polish their own Person, and so well to compose their Words and Actions, that they might neither say, nor do any thing that might ever so little offend Com­plaicence, and which was not edi­fying, to the end that they themselves might be a Pattern and Example con­tinually exposed to the Eyes of their Domesticks, and all their Courtiers. To obtain this exterior Perfection, they strove to rectify their Mind, by governing and subduing their Passions;

because that the Passions do, for the most part, remove the Mind from its natural Rectitude, do abase and incline it to all sorts of Vice. To rectify their Mind, to rule and subdue their Passions, they so acted that their Will was al­ways bent to Good, and never turn’d towards Evil. In fine, thus to dispose their Will, they studied to illuminate their Understanding, and so well to enlighten it, that, if it was possible, they might ignore nothing: for to Will, Desire, Love and Hate, it is necessary to know; This is the Phi­losophy of right Reason.

This is what Confucius propos’d to the Princes, to instruct them how to rectify and polish first their own Rea­son, and afterwards the Reason and Person of all their Subjects. But to make the greater Impression, after having gradually descended from the wise Conduct of the whole Empire, to the Perfection of the Understanding, he reascends, by the same Degrees, from the illuminated Understanding to the happy State of the whole Em­pire. 

If, saith he, the understanding of a Prince is well enlighten’d, his Will will incline only to Good: his Will inclining only to Good, his Soul will be entirely rectified, there will not be any Passion that can make him destroy his Rectitude: The Soul being thus rectified, he will be composed in his exterior, nothing will be observ’d in his Person that can offend Complai­sance. His Person being thus perfe­cted, his Family forming it self accor­ding to this Model, will be reform’d and amended. His Family being arriv’d at this Perfection, ’twill serve as an Example to all the Subjects of the particular Kingdom, and the Members of the particular Kingdom, to all those that compose the Body of the Empire. Thus the whole Empire will be well govern’d; Order and Justice will Reign there; we shall there enjoy a profound Peace, ’twill be an happy and flourishing Empire. Confucius after­wards certifies, that these Admonitions do not less regard the Subjects than the Princes; and after having address’d 

himself to Kings, he tells them, that they ought particularly to apply them­selves rightly to govern their Family, to take care thereof, and reform it: For, he adds, it is impossible that he that knows not how to govern and reform his own Family, can rightly govern and reform a People.

Behold what is most important in Confucius‘s Doctrine contained in the first Book, and which is the Text, as I may say, whereon his Commentator Cemçu has taken pains.

This famous Disciple, to explain and enlarge his Masters Instructions, al­ledges Authorities and Examples which he draws from three very anci­ent Books, highly esteemed by the Chi­neses.

The first Book he mentions, which is of a later date than the rest, is intituled Camcao, and makes up a part of the Chronicles of the Empire of Cheu. This Book was composed by a Prince called Vuvam, the Son of King Venvam. Vu­vam does therein highly extol his Fa­ther; but his Principal Design, in 

magnifying the Virtues, and admira­ble Qualities of this Prince, is to form according to this Model one of his Bre­thren, whom he would perfect in Vir­tue: And it is observable, that he or­dinarily tells him that their Father had the Art of being Virtuous. Venvam, said he to him, had the Art of polishing his Reason and his Person.

The second Book from whence Cem­çu cites his Authorities and Examples, is called Tar-Kia. This Book, which is a great deal ancienter than the first, was writ by a famous Emperor of Xam, named Y-Yin; ‘Tis therein read, that this Y-Yin, seeing Tar-Kia the Grandson of the Emperor Chim-Tam degenerate from the Virtue of his illu­strious Ancestors, and carry himself af­ter a manner wholly different from theirs; He commanded him to live three Years in a Garden, where was his Grandfathers Tomb; That this made so great an Impression upon his Spirit, that he chang’d his course: And that the same Y-Yin who had done him so kind an Office, having afterwards 

advanc’d him to the Empire, Tar-Kia govern’d it a long time in great Prospe­rity. King Tam, said Y-Yin to Tar-Kia, King Tam always had his Mind disposed to cultivate that precious Reason which has been given us from Hea­ven.

In fine, the third Book, which is much ancienter than the two former, is called Ti-Tien; and upon the occasion of King Yao it is there read, That this Prince could cultivate this sublime Virtue, this great and sublime gift which he had re­ceiv’d from Heaven, viz. Natural Rea­son.

It is evident, that Confucius‘s Disci­ple, by these Authorities, design’d to shew, or rather supposes that the whole World believes that we have all recei­ved from Heaven, those Lights which most Men suffer to extinguish by their Negligence, a Reason which most Men voluntarily slight and suffer to corrupt: And seeing that there were Princes which have perfected these Lights, which have bettered and improved their Reason, we ought to imitate 

them, and that we as well as they by their Endeavours, may attain to such a Perfection.

We must not here forget a remark­able thing which Cemçu relates, touch­ing a Bason wherein King Tam us’d to bathe and wash himself. He says, that these excellent words were there en­grav’d; Wash thy self, renew thy self continually, renew thy self every day; Renew thy self from day to day: And that it was to intimate to the King, that if a Prince which governs others has contracted Vices and Impurities, he ought to labour to cleanse himself therefrom, and to reduce his Heart in­to its first state of Purity. As for the rest, it has been an ancient Custom amongst the Chineses to grave or paint on their Domestick Vessels some Moral Sentences, and strong Exhortations to Virtue: So that when they bath’d themselves, or took their Repasts there, they had these Sentences and Exhorta­tions continually before their Eyes. This ancient Custom is still preserv’d. There is only this difference, says he, 

that publishes Confucius‘s Works, that whereas heretofore the Characters were grav’d or painted on the inside of the Vessel, in the middle of the inte­riour Face, at present the Chineses do most frequently grave or paint them on the outside, satisfying themselves in this Age with the outward appearance of Virtue.

After Cemçu has spoken of the two first parts of his Masters Doctrine, the one of which respects what a Prince should do for his own Perfection, and the other what he is obliged to do for the Perfection and Prosperity of others, he proceeds to the third and last part, wherein he discourses of the last end that every one ought to propose as the Sovereign Good, and whereat he ought to fix. We must remember that by the last End and Sovereign Good, Con­fucius understands, as we have already observed, an entire Conformity of our Actions with Right Reason.

After this, he alledges the Example of that Venvam, already spoken of: And certainly this Prince’s Conduct was so 

wise and regular, that we cannot with­out Admiration understand, how by the sole Lights of Nature, he could have such Idea’s as he had, and could arrive at so sublime a Virtue as that whereunto he attain’d. It will not be unpleasing to see something of it here.

Venvam, saith the Commentator, ac­knowledged that the love which Prin­ces bear to their Subjects, cannot but greatly contribute rightly to Govern and make them happy: And upon this Consideration, he made this love his principal business, which he incessant­ly endeavour’d to perfect. Behold the Method he took! Because that the principal Virtue of a Subject is to ho­nour and respect his King, Venvam be­ing as yet a Subject, fixed himself to render this Honour and Respect; and took so great a pleasure in these sorts of Obligations, that he always fulfill’d them with great Fidelity. As the first and most important Virtue of Chil­dren to their Parents, is Obedience, Venvam, in the Relation of a Son, ad­her’d to this Obedience; and incessant­ly 

acquitted himself of this Duty with an extraordinary Piety. The princi­pal Virtue of a Father, adds Confucius‘s Disciple, is a tender love for his Chil­dren: Thus Venvam, like a Father, stuck close to this Love, whereof he continnally gave very signal Proofs, not by a weak and criminal Indul­gence, but by the continual Cares he took to reform and instruct them. In fine, Fidelity is a Virtue absolutely necessary to those that live in a Socie­ty: Thus Venvam, in speaking and acting with the Subjects of his King­dom, kept close to this Duty, and so strongly adher’d to it, that he never promis’d any thing which he effected not with an unspeakable Promtitude and Exactness.

This Prince, says Cemçu, was Born of very Virtuous Parents, who had taken great Care of his Education, es­pecially his Mother Taicin, who had been a pattern of Virtue; but he him­self had so well improv’d this Educa­tion, that he render’d himself an ac­complish’d Prince, and acquitted him­self 

with so much Reputation, and such a general Esteem, even amongst Fo­reign Nations, that Forty four King­doms voluntarily submitted to his Em­pire. Nevertheless, adds he, this great Honour wherewith he was environ’d, was never capable of Eclipsing him: He was Endow’d with an inexpressible and unparallel’d Modesty and Humili­ty: He very severely accus’d himself of not being Virtuous enough; for one Day when he was Sick, the Earth be­ing shook with prodigious Earth­quakes, he sought the Cause of this Calamity, and of the Wrath of Hea­ven, only in his own Sins, although he was of a Consummate Virtue.

That which most appear’d in Ven­vam‘s Actions, was an extraordinary Charity; a Proof whereof we will here allege. In the Annals of China it is Recorded, That this Prince having found in the Fields the Bones of a Man, to whom the Honours of Burying were refus’d, he immediately commanded them to be Interr’d; and some of the by-standers saying, That the Master of 

the Deceased was unknown, and that for this Reason he might not concern himself, it being Founded perhaps on some Custom of the Country. What, replies the King, He that holds the Reins of the Empire, Is not he the Master of it? He that Reigns, Is not he the Master of the Kingdom? I am therefore the Lord and Master of the Dead, wherefore then should I refuse him these last Offices of Piety? But this is not all; he had no sooner utter’d these Words, but unstripping himself of his Royal Vest­ment, he commanded it to be us’d in­stead of a Winding-Sheet, to wrap up these Bones, and Bury them according to the Manners and Custom of the Country; which his Courtiers obser­ving with Admiration, they thus cry’d out, If the Piety of our Prince is so great towards dry Bones, how great will it not be towards Men that enjoy Life. They made some other Reflections of this Nature.

Venvam‘s Charity had properly for its object, all sorts of Persons, but particu­larly ancient Persons, Widows, Orphans 

and the Poor, whom he protected and nourish’d as if they had been his own Children. It is believ’d, that these Charitable Actions were the principal Cause of the Re-establishment of a Pious Custom of the first Emperors, and of a Law which is still observed throughout China. This Law enacts, That in every City, even in the least, an Hundred poor Aged Persons shall be main­tained at the Publick Charge.

But Venvam not satisfied with ha­ving given, in his Life-time, Instru­ctions and Examples of Virtue; when he felt himself near Death, not suffici­ently relying on the force of his preceding Instructions and Examples, and knowing that the last Words of dying Persons do make a great Impression, he likewise gave his Son Vuvam these three Admonitions.

1. When you see any Virtuous Action done, be not slack to practise it.

2. When the Opportunity of doing a reasonable thing shall offer, make use of it without hesitating.

3. Cease not thy Endeavours to extir­pate and suppress Vice. These three Ad­monitions which I give you, my Son, adds he, do comprehend whatever may produce an exact Probity, and excellent Conduct.

Behold doubtless an Example which shews, that in this Kings Life-time, the Chineses had very Rational Senti­ments, and that Virtue, as I may say, was their Passion: For in a word, the People generally conform themselves to the Sentiments and Manners of their Kings.

Regis ad Exemplum, totus componitur Orbis.

There is nothing that gives a greater Idea of the Virtue of the ancient Chi­neses, than what they have Writ and Practis’d, in respect of their Law Suits. They Teach, That Actions ought not to be commenc’d against one; That Frauds, Severities, and Enmities, which are the general Attendants and Conse­quences of Law Suits, were unbecom­ing 

Men; That the whole World ought to live in Unity and Concord, and that to this end it behoved every one to use their utmost Endeavours, either to prevent law Suits from arising, or to stifle them in their Birth, by reconci­ling the Parties, or inspiring them with the Love of Peace; that is to say, by engaging them to renew and improve their Reasons: These are Cemçu‘s own Words.

But that which is most remarkable on this Subject, is, the extraordinary Precautions which the Judges took be­fore any Cause was brought before their Tribunals. They, with the ut­most Vigilance and Attention, Exa­min’d the outside of the Plaintiff, or him that began the Suit; to the end, that by this means they might know whether this Man was thereunto ex­cited by good Motives; whether he believ’d his Cause good, or whether he acted Sincerely: And for this pur­pose there were Five Rules. By the First Rule, They Examin’d the placing of his Words, and manner of Speak­ing; 

and this was called Cutim, that is to say, The Observation of the Words. By the Second, They consider’d the Air of his Countenance, and the Motion of his Lips, and this was called Setim, that is to say, The Observation of the Face. By the Third, They observ’d his manner of Breathing, when he pro­pos’d his Cause; this Rule was called Kitim, that is to say, The Observation of the Respiration. By the Fourth, They remark’d whether his Reply was quick; whether he gave not intricate, ill-grounded, uncertain Answers, or whe­ther he spake of any other thing than that in question; or whether his Words were not ambiguous; and this was called Ulhtim, that is to say, The Ob­servation of the Answers. Lastly, By the Fifth, The Judges were carefully to weigh the Considerations and Respect, to see whether there was no Trouble, Digression, or Confusion; if there appeared not any sign of a Lye and Fraud; and this last Rule was called Motim, that is to say, The Observation of the Eyes.

‘Twas by these exteriour Marks that this Ancient Areopagite discovered the most hidden Thoughts of the Heart, render’d an exact Justice, diverted a great many Persons from Law-Suits and Frauds, and inspir’d in them the love of Equity and Concord. But at present these Rules are ignor’d in Chi­na, or at least wholly neglected.

To return to Confucius‘s Doctrine il­lustrated with the Commentaries of Cemçu. This Disciple set a high va­lue upon a Maxim which he had fre­quently heard his Master repeat, and which himself also very strongly incul­cated. ‘Twas this; Always behave thy self with the same Precaution and Dis­cretion as you would do, if you were ob­serv’d by Ten Eyes, and pointed at by so many Hands.

To render Virtue yet more com­mendable, and more easily to inspire the Sentiments thereof, the same Dis­ciple demonstrates, That, whatever is honest and advantagious, being ami­able, we are obliged to love Virtue, because it includes both these Quali­ties; 

that moreover Virtue is an Orna­ment which embellishes, as I may say, the whole Person of him that possesses it, his Interiour and Exteriour; that to the Mind it communicates inexpres­sible Beauties and Perfections; that as to the Body, it there produces very sen­sible Delights; that it affords a certain Physiognomy, certain Transports, cer­tain ways which infinitely please; and as it is the Property of Virtue to be­calm the Heart, and keep Peace there, so this inward Tranquillity and secret Joy do produce a certain Serenity in the Countenance, a certain Joy, and Air of Goodness, Kindness and Rea­son, which attracts the Heart and E­steem of the whole World. After which he concludes, that the principal Busi­ness of a Man is to rectifie his Mind, and so well to rule his Heart, that his Passions might always be calm; and if it happen that they be excited, he ought to be mov’d no farther than is necessary; in a word, that he may regulate them according to right Rea­son. For, as for instance, adds he, if 

we suffer our selves to be transported with excessive Anger, that is to say, if we fall into a Rage without any cause, or more than we ought when we have reason, we may thence conclude, that our Mind has not the Rectitude it ought to have. If we contemn and mortal­ly hate a Person, by reason of certain Defects that we observe in him, and render not Justice to his good and ex­cellent Qualities, if endow’d there­with; if we permit our selves to be troubled by a too great fear; if we abandon our selves to an immoderate Joy, or to an excessive Sorrow, it can­not be said that our Mind is in the state wherein it ought to be, that it has its Rectitude and Uprightness.

Cemçu carries this Moral a great way further, and gives it a Perfection which, in my Opinion, could never be expect­ed from those that have not been ho­noured with Divine Revelation. He says, That it is not only necessary to observe Moderation in general, as oft as our Passions are stirred, but that al­so in respect of those which are the most 

lawful, innocent and laudable, we ought not blindly to yield up our selves there­unto, and always to follow their Moti­ons; it is necessary to consult Reason. As for Example, Parents are oblig’d to Love one another. Nevertheless, as their Amity may be too weak, so it may be also too strong; and as to the one and the other Respect, there is doubtless an Irregularity. It is Just for a Child to Love his Father; but if a Father has any considerable Defect, if he has committed any great Fault, ’tis the Duty of a Son to acquaint him with it, and tell him what may be for his Good, always keeping a due Respect, from which he ought not to de­part. Likewise, If a Son is fallen in­to any Sin, ’tis the Duty of a Father to Reprove him, and give him his Ad­vice thereon. But if their Love is Blind; if their Love is a mere Passion; if it is Flesh and Blood which make them to Act, this Affection is an Irre­gular Affection. Why? Because it digresseth from the Rule of right Reason.

We should injure the Reader if we should omit Speaking of the Emperor Yao, whose Elogy is Recorded in the Work that affords the matter of ours. Never Man has more exactly practis’d all these Duties, which have been pro­pos’d by Confucius‘s Disciple than he. It may be said, if his Portraiture is not Flatter’d, that he had a Disposition made for Virtue. He had a tender, but magnanimous and well-disposed Heart. He Lov’d those that he was oblig’d to Love, but ’twas without the least weakness. He, in a Word, regulated his Love, and all his Passions, accor­ding to right Reason.

This Prince arriv’d at the Empire 2357 years before Jesus Christ, he Reign’d an Hundred Years: But he Rul’d with so much Prudence, Wis­dom, and so many Demonstrations of Clemency and Kindness to his Subjects, that they were the happiest People of the Earth.

Yao had all the Excellent Qualities desireable in a Prince: his Riches made him not Proud; his Extraction, which 

was so Noble and Illustrious, puff’d him not up with Arrogancy. He was Virtuous, Sincere, and Kind without Affectation. His Palace, Table, Ap­parel and Furniture discover’d the greatest Moderation that ever was seen. He delighted in Musick, but it was a Grave, Modest, and Pious Mu­sick: He detested nothing so much as Songs wherein Modesty and Civility were blemish. ‘Twas not a Caprici­ous Humour that made him dislike these sorts of Songs, ’twas the desire he had of rendering himself in all Things pleasing unto Heaven. ‘Twas not A­varice that produc’d in him that Mode­ration which he observ’d in his Table, Apparel, Furniture, and every thing else; it was only the Love he bare to those that were in want, for he only designed to relieve them. ‘Twas also his great Piety, and that ardent Cha­rity wherewith he burn’d, which made him frequently to utter these admirable Words. The Famine of my People is my own Famine. My Peoples Sin is my own Sin.

In the Seventy Second Year of his Reign he Elected Xun as a Collegue, who Govern’d the Empire Twenty Eight Years with him: But what is most remarkable, and which deserves the Praise and Applause of all Ages, is, That although he had a Son, he de­clar’d, that he appointed Xun, in whom he had seen a great deal of Virtue, an exact Probity, and judicious Conduct, for his Successor. And it being told him, that his Son complain’d of his Excluding him from the Succession to the Empire, he made this answer, which alone may be the Subject of an Excel­lent Panegyrick, and render his Me­mory Immortal. I had rather my only Son shou’d be Wicked, and all my People Good, than if my Son alone was Good, and all my People Wicked.

Confucius‘s chief aim, as we have declar’d, being to propose his Doctrine to Kings, and perswade them to it, be­cause he thought, that if he could in­spire them with the Sentiments of Virtue, their Subjects would become Virtuous after their Example; Cemçu 

explaining this Doctrine expatiates largely on the Duty of Kings.

He Principally applies himself to Three Things.

1. To shew that it is very impor­tant that Kings behave themselves well in their Court and Family, be­cause that their Ways and Actions are certainly imitated.

2. To perswade them of the neces­sity there is in general of acquiring the Habit of Virtue, and of perform­ing the Duties thereof in all places and upon all Accounts.

3. To engage them not to impoverish the People, but to do all for their Good and Ease.

As to the First Article, he makes use of several Cogitations, which the Book of Odes affords him. But be­hold, in two Words, the most consi­derable part of his Discourse. If, saith he, a King as a Father, testi­fies Love to his Children; if as a Son, he is Obedient to his Father; if in quality of the Eldest Son, he is courteous to his younger Brethren, and 

lives peaceably with them. If, as the youngest, he has a respect and esteem for the eldest; if he kindly uses those that are in his Service; if he is chari­table, especially to Widows and Or­phans: If, I say, a King exactly ac­quits himself of all this, his People will imitate him, and every one will be seen to practise Virtue throughout his King­dom. Parents will tenderly love their Children, and give them a good Edu­cation. Children will honour their Parents, and render them due Obedi­ence, The Elder will shew Kindness to their Younger Brother, and the Younger will have a respect and esteem for their Elder, or for other Persons for whom Good Manners requires that they should have respect; as, for ex­ample, for Persons advanc’d in Age. In fine, those that have Estates, will maintain some Widows, Orphans, and some sick Persons: for there is nothing that makes a greater Impression on the Minds of People, than the Examples of their Kings.

As to the second Article, where Cem­çu exhorts in general to the practise of Virtue, he alledges for a Principle this Maxim, to which Christ himself seems to refer all his Morality, Do to another what you would they should do unto you; and do not unto another what you would not should be done unto you.

Amongst those in the midst of whom you live, says Confucius‘s Disciple, there are some above you, others inferiour to you, and others that are your equals: There are some that preceded you, others that are to be your Successors; you have them on your Right Hand, and on your Left. Consider, that all these Men have the same Passions with you, and that what you desire they should do, or not do, unto you, they desire that you should do, or not do, unto them. What you therefore hate in your Superiours, what you blame in them, be sure not to practise towards your Inferiours: And what you hate and blame in your Inferiours, practise not to your Superiours. What displea­ses you in your Predecessors, eschew, 

to give an Example to those that shall come after. And as in case that you should happen to give them such an Example, you would desire they should not follow it; so you should not follow the bad Examples of those that have preceded you. In fine, what you blame in those which are on your Right Hand, practise not to those which are on your Left; and what you reprehend in those on your Left Hand, be sure not to pra­ctise it to those that are on your Right. Behold, concludes Cemçu, after what manner we ought to measure and re­gulate all our Actions! And if a Prince thus exercises himself, it will happen that all his Subjects will be of one Heart and one Mind, and that he will rather be called their Father, than their Lord and Master. This will be the Means to draw down the Blessings and Favours of Heaven, not to fear any thing, and to lead a quiet and peaceable Life: For in fine, Virtue is the Basis and Founda­tion of an Empire, and the Source from whence flows whatever may render it flourishing. ‘Twas upon this Conside­ration 

that an Ambassador of the King­dom of Cu returned this excellent An­swer to a Nobleman of the Kingdom of Cin, who asked him, Whether in his Masters Kingdom there were great Ri­ches and Precious Stones; Nothing is esteemed Precious in the Kingdom of Cu but Virtue. A King of Ci returned almost the same Answer. This Prince treat­ing of an Alliance with the King of Guei, and the King of Guei demanding of him, If in his Kingdom there were Precious Stones; he answered, That there were none. How! reply’d this King all in amaze, Is it possible that tho’ my Kingdom be lesser than yours, yet there is found a Carbuncle whose brightness is so great, that it can enlighten space enough for twelve Palanquins; and that in your Kingdom, which is vaster than mine, there are none of these Precious Stones! I have four Ministers, rejoins the King of Ci, who with great Prudence Govern the Provinces I have committed to them; Behold my Precious Stones, they can enlighten a thousand Stadia.

These are not the Men alone in China that have esteemed Virtue; there were Women that have consider’d it as a Jewel of infinite Value, and prefera­ble to all Treasures. An Illustrious Queen named Kiam, who Reign’d Two Hundred Years before Confucius, reclaim’d her Husband from Sensuality and Debauchery, by an Action which deserves to be Immortaliz’d. She see­ing that this Prince continually resor­ted to the Pastimes of Debauchery, and abandon’d himself to all sorts of Plea­sures, she one day pluckt her Pendants from her Ears, and laid aside all her Jewels, and in his Condition went to the King, and spake to him these Words with a sensible Emotion. Sir, is it possible that Luxury and De­bauchery are so very pleasing to you. You contemn Virtue; but I esteem it infinite­ly more than the most precious Stones. She afterwards enlarged upon this Sub­ject, and the Action and Discourse of this Princess toucht him so strongly, that he renounc’d his Extravagancies, and gave himself up entirely to Virtue,

and the care of his Kingdom, which he Govern’d Thirteen Years with great Applause.

In fine, as to the last Article, Cemçu represents to Kings, that they ought not to oppress their People, either by Impositions, or otherwise; that to avoid being forc’d thereto, it is neces­sary to choose Wise, Faithful, and Virtuous Ministers, and consequently not to admit into the management of Affairs, those that are Unworthy, and who by their Cruelties, Ambition and Avarice, can only bring a vast preju­dice to the State. He shews them, that they ought to lessen, as much as is possible the number of their Ministers, and of all those that live at the publick Expence; to endeavour to excite all to Work, and so to Order it, that those who manage and disburse the Treasure, may do it with all the Moderation ima­ginable. Princes, adds he, ought ne­ver to seek private Interest; they ought only to look after the Interests of their People: To be Lov’d and Faithfully Serv’d, they ought to con­vince 

their Subjects, by their Conduct, that they design only to make them Happy; which they will never do, if they heartily follow their particular Interests, if they oppress and impoverish them.

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A COLLECTION Out of Confucius’s Works. The SECOND BOOK.

THIS Second Book of Confucius was Published by his Grand­-Son Cusu. It Treats of divers Things, but especially of that excellent Mediocrity, which must be constantly observ’d in all Things, between the too much, and too little. Thus this Book is Entituled, Chumyum, that is to say, The Perpetual Mean, a mean constantly observ’d.

Confucius. Teaches at First, That all Men ought to love this Mediocrity, which they ought to search after with an extream Care. He says, that the perfect Man always keeps a just Mean, whatever he undertakes; but that the Wicked always swerves therefrom, that he does too much, or not enough. When the right Reason sent from Hea­ven, adds he, has once shew’d a Wiseman the Mean he ought to keep, he afterwards conforms all his Actions thereunto at all times, as well in Ad­versity as Prosperity; he continual­ly watches over himself, over his Thoughts, over the most secret Mo­tions of his Heart, always to square himself according to this just Mean, which he will never lose sight of; but the wicked being not restrain’d, nei­ther by Fear, Modesty, nor the love of Virtue, their extravagant Passions do always carry them into Extreams.

This Philosopher cannot sufficiently admire this happy Mediocrity, he looks on it as the sublimest thing in the World, as a thing most worthy of the 

Love and Employment of the highest Minds, as the sole Path of Virtue. He complains, that there always have been so few Persons that have kept it; he diligently enquires after the cause thereof. He says, that as for the wise Men of the Age, they slight and con­temn it, because they imagine it be­low their great Designs, below their Ambitious Projects; and that as for dull Persons they very hardly attain it, either by Reason they understand it not, or because the difficulty in at­taining it astonishes and discourages them: And all this, adds Confucius, happens for want of Examination; for if we diligently examin’d what is good in it self, we should find that all extreams are prejudicial, and that the Mean alone is always Good and Gainful.

He herein particularly alledges the Example of Xun the Emperor; He cries out, How great was the Prudence of the Emperor Xun? He was not sa­tisfied in the Administration of State-Affairs, with his single Examination, 

with his own particular Judgment and Prudence; He likewise consulted the meanest of his Subjects. He ask’d Ad­vice upon the least Things; and he made it a Duty and Delight to weigh the Answers that were given him, how common so ever they appear’d. When any thing was propos’d to him, which, after a strict Examination, he was con­vinc’d was repugnant to right Reason, he acquiesced not, but with an open Heart represented what was amiss in the Counsel that was given him. By this means he made his Subjects to place a Confidence in him, and accu­stom themselves freely to give him Advertisements, from time to time. As for the good and judicious Coun­sels, he follow’d, magnified, and ex­told them; and thereby every one was encourag’d, joyfully to declare his Opinion. But if, amongst the Coun­sels that were given him, he found that some plainly contradicted others, he attentively consider’d them, and after having examin’d them, he always took a Mean, especially when it concern’d the Publick Interests,

Confucius here deplores the false Pru­dence of the Men of his Time. It had, indeed, very much degenerated from the Prudence of the Ancient Kings. There is not, saith he, any Person at present, who declares not, I have Pru­dence, I know what is necessary to be done, and what is not. But because that now, Profit and particular Ad­vantage are the only Objects delight­ed in, it happens that we think not on the Evils which may thence ensue, on the Perils to which this Gain and Pro­fit expose us; and that the Precipice is not perceived by us. There are some that perfectly understand the Nature and Value of Mediocrity, who chuse it for their Rule, and square their A­ctions thereby, but who afterwards suffering themselves to be overcome by Sloath, have not the power to persist. To what end, in these sorts of Persons, does the Knowledge and Re­solutions they have formed tend to? Alas! it was not thus with my Disci­ple Hori; He had an exquisite discern­ing Faculty; He remarkt all the Diffe­rences 

that occurred in things; He al­ways chose a Mean, and never forsook it.

As for the rest, adds Confucius, ’tis not a very easie thing to acquire, that Medium which I so much commend. Alas! there is nothing so difficult; ’tis an Affair which requires great Pains and Industry. You will find Men ca­pable of Governing happily the King­doms of the Earth. You will see some that will have Magnanimity enough to refuse the most considerable Dignities and Advantages: There will be some also that will have Courage enough to walk on Naked Swords: But you will find few, that are capable of keeping a just Mean; That to arrive hereat, Art, Labour, Courage and Virtue are requir’d.

‘Twas upon the Account of this Mo­ral, that one of his Disciples, who was of a Warlike and Ambitious Temper, ask’d him, Wherein Valour consisted, and what it was necessary to do to ob­tain the Name of Valiant? Have you heard, says Confucius, of the Valour of 

those in the South, or those that dwell in the North, or rather of the Valour of my Disciples, who apply themselves to the study of Wisdom? To act mild­ly in the Education of Children and Disciples, to be indulgent to them; patiently to bear their Disobediences and Defects, is that wherein the Va­lour of the Southern People consists. By this Valour they conquer their vio­lent Temper, and submit their Passi­ons, which are generally violent, to Right Reason. To lie down couragi­ously in a Camp, to repose quietly, in the midst of a terrible Army; to see a thousand Deaths before his Eyes, with­out daunting; not to be disquieted, but make a pleasure of this sort of life: Behold what I call the Valour of the Northern Men! But as generally there is a great deal of rashness in all this, and that oftentimes Men regulate not themselves according to that Mean which every one ought to seek after, ’tis not this sort of Valour which I require of my Disciples. Behold what his Cha­racter ought to be!

A perfect Man (for in short, the per­fect Men only can have a true Valour) ought always to be busied, in conquer­ing himself. He must suit himself to the Manners and Tempers of others; but he ought always to be Master of his own Heart, and Actions; He must not suffer himself to be corrupted by the Conversation, or Examples of loose and effeminate Persons; he must never obey, till he has first examined what is com­manded him; He must never imitate others, without Judgment. In the midst of so many mad and blind Persons, which go at random, he must walk aright, and not incline to any party: This is the true Valour. Moreover, if this very Person is called to the Magistra­cy, in a Kingdom where Vertue is con­sidered, and he changes not his Morals, how great soever the Honours be, to which he is advanced; if he there pre­serves all the good Habits, which he had when only a private Man; if he permit not himself to be lead away with Pride and Vanity, this Man is truly Valiant: Ah! how great is this Valour? 

But if on the contrary, he is in a King­dom, where Virtue and Laws are con­temn’d, and that in the Confusion and Disorder which there prevail, he him­self is depressed with Poverty, afflict­ed, reduc’d even to the loss of Life; but yet, in the midst of so many Mise­ries, he remains constant, preserves all the Innocency of his Manners, and ne­ver changes his Opinion: Ah! how Great and Illustrious is this Valour? In­stead therefore of the Valour of the Southern or Northern Countries, I re­quire, and expect from you, my dear Disciples, a Valour of the Nature above mentioned.

Behold something which Confucius speaks, which is not less remarkable. There are some Men, saith he, which surpass the bounds of Mediocrity, by affecting to have extraordinary Vir­tues: They covet always to have some­thing marvellous in their Actions, to the end that Posterity may praise and extol them. Certainly, as for my self, I shall never be enamoured with these glittering Actions, where Vanity and 

Self-love have ever a greater share than Virtue. I would only know and pra­ctise what it is necessary to know and practise every where.

There are four Rules, according to which the perfect Man ought to square himself.

1. He himself ought to practise in respect of his Father, what he requires from his Son.

2. In the Service of his Prince he is oblig’d to shew the same Fidelity which he demands of those that are under him.

3 He must act in respect of his eld­est Brother, after the same manner that he would that his younger Brother should act towards him.

4. And lastly, He ought to behave himself towards his Friends, as he de­sires that his Friends should carry them­selves to him. The perfect Man con­tinually acquits himself of these Du­ties, how common soever they may ap­pear. If he happen to perceive that he has done amiss in any thing, he is not at rest till he has repair’d his Fault: 

If he finds that he has omitted any con­siderable Duty, there is not any Vio­lence which he does not to himself per­fectly to accomplish it. He is mode­rate and reserved in his Discourses; he speaks with Circumspection: If to him occurs a great affluence of Words, he presumes not to expose it, he restrains himself. In a word, he is so rigorous a Censurer of himself, that he is not at rest when his Words correspond not to his Actions, and his Actions to his Words. Now the way, cries he, by which a Man arrives at this Perfection, is a so­lid and constant Virtue.

To this his Masters Doctrine, Cusu here adds a Moral worthy of their Me­ditation, who have a desire to perfect themselves. The perfect Man, says this worthy Disciple of so great a Phi­losopher, the perfect Man governs him­self according to his present State, and covets nothing beyond it. If he find himself in the midst of Riches, he acts like a Rich Man, but addicts not him­self to unlawful Pleasures; he avoids Luxury, detests Pride, offends no Body. 

If he is in a poor and contemptible State, he acts as a poor and mean Man ought to Act; but he does nothing unworthy of a Grave and Worthy Man: If he be remote from his own Country, he behaves himself as a Stran­ger ought to do; but he is always like himself. If he is in Affliction and Ad­versity, he does not insolently affront his Destiny, but has Courage and Re­solution; nothing can shake his Con­stancy. If he is advanc’d to the Dig­nities of State, he keeps his Rank, but never treats his Inferiours with Severi­ty; and if he sees himself below others, he is humble, he never departs from the Respect he owes to his Superiours; but he never purchases their Favour with Flattery. He uses his utmost Endea­vours to perfect himself, and exacts nothing of others with Severity: ‘Tis upon this account that he expresses no Discontent or Anger to any Person. If he lifts up his Eyes towards Heaven, ’tis not to complain, for that it has not sent him Prosperity, or to murmur, for that it Afflicts him: If he looks down 

towards the Ground, ’tis not to re­proach Men, and attribute the Cause of his Miseries and Necessities unto them; ’tis to testifie his Humility, that is to say, that he is always contended with his Condition, that he desires no­thing beyond, and that with Submis­sion, and an even Spirit, he expects whatever Heaven shall Ordain con­cerning him. Thus he rejoyceth in a certain Tranquillity, which may well be compar’d to the top of those Moun­tains, which are higher than the Re­gion where the Thunder and Tempests are form’d.

In the Sequel of this Book, he Dis­courses of the profound Respect which the ancient Chineses, and especially the Kings and Emperors, had for their Parents, and of the exact Obedience which they paid them. If a King, said they, Honours and Obeys his Fa­ther and Mother, certainly he will en­deavour to excite his Subjects to follow his Example; for briefly, a Man that loves Virtue, desires that all others should likewise esteem it, especially if 

it is his Interest that they should be Vir­tuous: Now ’tis of great importance to a King, that his Subjects do love Vir­tue and practice it. Indeed, how can he hope to be obey’d by his Subjects, if himself refuses to Obey those that gave him Life. After all, if a Prince de­sires to bring his Subjects to be Obedi­ent to their Parents, he must shew Kindness towards them, and treat them with that tenderness which Fathers have for their Children; for we wil­lingly imitate those whom we Love, and of whom we think we are Belov’d. But if this Prince, by his Conduct, ex­cites his Subjects to give Obedience to their Parents, and afterwards Obey him, as their common Father, most certainly they will Obey Heaven, from whence Crowns and Empires do come: Heaven, which is the Soveraign Fa­ther of all. And what will be the ef­fect of this Obedience? It will happen that Heaven will diffuse its Blessings on those that shall thus well acquit them­selves. It will abundantly recompence so admirable a Virtue, it will make 

Peace and Concord every where to Reign; so that the King and his Sub­jects will seem as one single Family, where the Subjects Obeying their King, as their Father, and the King Loving his Subjects as his Children, they will all lead, as in a single, but rich, magnificent, regular, and convenient House, the happiest and most peaceable Life imaginable.

To return to Confucius, as he knew that the Examples of Kings made a great impression on Mens Minds, so he proposes that of the Emperor Xun, in respect of the Obedience which Children owe to their Parents. Oh, how great has the Obedience of this Em­peror been! crys Confucius. Thus, con­tinues he, if he has obtain’d from Hea­ven the Imperial Crown, ’tis the Re­compence of this Virtue. ‘Tis this Virtue that procured him so many Re­venues, those immense Riches, and vast Kingdoms, which are only limited by the Ocean. ‘Tis this Virtue that has render’d his Name so Famous through­out the World. In fine, I doubt not 

but that long and peaceable Life, which he enjoy’d, ought to be consider’d as a Recompence of this Virtue. To hear this Philosopher speak, would it not be said, that he had read the Deca­logue, and understood the Promise which God has there made to those that Honour their Father and Mother. But if, by what Confucius declares, it seems, that the Decalogue was not unknown to him, it will rather seem that he knew the Maxims of the Gospel, when we shall see what he Teaches concern­ing Charity, which he says it is neces­sary to have for all Men.

That Love, saith he, which it is re­quisite for all Men to have, is not a Stranger to Man, ’tis Man himself; or, if you will, ’tis a Natural Property of Man, which dictates unto him, that he ought generally to love all Men. Nevertheless, above all Men to love his Father and Mother, is his main and principal Duty, from the practice of which he afterwards proceeds, as by degrees, to the practise of that Uni­versal Love, whose object is all Man­kind. 

‘Tis from this Universal Love that distributive Justice comes, that Justice, which makes us to render to every one his Due, and more especially to cherish and honour Wise and up­right Men, and to advance them to the Dignities and Offices of State. That difference, which is between the Love we have for our Parents, and that we have for others, between the Love we bear to Virtuous and Learned Men, and that we bear to those which have not so much Virtue or Ability; that difference, I say, is as it were a Har­mony, a Symmetry of Duties, which the Reason of Heaven has protected, and in which nothing must be Changed.

For the Conduct of Life Confucius proposes Five Rules, which he calls Universal.

The First Regards the Justice that ought to be practis’d between a King and his Subjects.

The Second Respects the Love that ought to be between a Father and his Children.

The Third Recommends Conjugal Fidelity to Husbands and Wives.

The Fourth concerns the Subordina­tion that ought to appear between El­der and Younger Brothers.

The Fifth obliges Friends to live in Concord, in great Unity, and mutual Kindness.

Behold, adds he, the Five General Rules, which every one ought to ob­serve; behold, as it were the Five Pub­lick Roads, by which Men ought to pass. But after all we cannot observe these Rules, if these Three Virtues are want­ing, Prudence, which makes us dis­cern Good from Evil, Universal Love, which makes us love all Men, and that Resolution which makes us constantly to persevere in the Adhesion to Good, and Aversion to Evil. But for fear least some fearful Persons not well verst in Morality should imagine, that it is impossible for them to acquire these Three Virtues, he affirms, that there is no Person incapable of acquiring them; that the impotence of the Man is voluntary. How dull soever a Man is, 

should he, says he, be without any Experience, yet if he desires to learn, and grows not weary in the Study of Virtue, he is not very far from Pru­dence. If a Man, although full of Self-love, endeavours to perform good Actions, behold him already very near that Universal Love, which engages him to do Good to all. In fine, if a Man feels a secret Shame, when he hears impure and unchast Discourses; if he cannot forbear Blushing thereat, he is not far from that Resolution of Spirit, which makes him constantly to seek after Good, and to have an Aver­sion for Evil.

After that, the Chinese Philosopher has Treated of these Five Universal Rules, he proposes Nine particular ones for Kings, because that he considers their Conduct, as a publick Source of Happiness or Misery. They are these.

1. A King ought incessantly to la­bour to adorn his Person with all sorts of Virtues.

2. He ought to Honour and Cherish the Wise and Virtuous.

3. He ought to Respect and Love those that gave him Birth.

4. He ought to Honour and Esteem those Ministers that distinguish them­selves by their Ability, and those which Exercise the principal Offices of the Magistracy.

5. He ought to accommodate him­self, as much as it is possible, to the Sentiments and Mind of other Mi­nisters, and as for those that have less considerable Employs, he ought to con­sider them as his Members.

6. He ought to Love his People, even the meanest as his own Children, and to share in the various Subjects of Joy or Sorrow, which they may have.

7. He ought to use his utmost to bring into his Kingdom several able Artificers in all sorts of Arts, for the advantage and conveniency of his Sub­jects.

8. He ought kindly and courteously to receive Strangers and Travellers, and fully to protect them.

9. Lastly, he ought tenderly to love the Princes, and great Men of his Em­pire,

and so heartily to Study their In­terests, that they may Love him, and be ever Faithful to him.

Rightly to understand the Morals of Confucius, it is here necessary to speak one Word concerning the distinction which he makes between the Saint and Wise. To the one and the other he attributes certain things in common: But to the Saint he gives some Quali­ties and advantages, which he says, that the Wise has not. He says, That Rea­son and Innocence have been equally communicated to the Wise, and to the Saint, and likewise to all other Men; but that the Saint has never in the least declin’d from right Reason, and has constantly preserv’d his Integrity; whereas the Wise has not always pre­serv’d it, having not always followed the Light of Reason, because of several Obstacles he has met with in the pra­ctice of Virtue, and especially, by Reason of his Passions, whereunto he is a Slave. So that it is necessary, that he does his utmost, that he use great Pains and Endeavours, to put his Heart 

in a good posture, and to govern him­self according to the Lights of Right Reason, and the Rules of Virtue.

Cusu Reasoning hereon, the better to illustrate his Masters Doctrine, com­pares those that have lost their first In­tegrity, and desires to regain it, to those wither’d and almost dead Trees, that notwithstanding have in the Trunk and Roots, a certain Juice, a certain Principle of Life, which makes them cast forth shoots. If, saith he, we take care of these Trees, if we Cultivate them, Water them, and Prune off the dead Branches, it will happen that this Tree will re-assume its former State. After the same manner, although one has lost his first Integrity and Inno­cence, he need only excite the Good that remains, use Pains and Industry, and he will Infallibly arrive at the highest Virtue. This last State, saith Cusu, this State of the Wise is called Giantao, that is to say, The Road and the Reason of Man, or rather, the way which leads to the Origine of the first Perfection. And the State of the Saint 

is called Tientao, that is to say, The Reason of Heaven, or the First Rule which Heaven has equally distributed to all Men, and which the Saints have always observ’d, without turning either on the Right Hand, or on the Left.

As Rules do in brief contain the prin­cipal Duties, and that we may easily retain them, Confucius gives Five to those that desire to chuse the Good and adhere thereto.

1. It is necessary, after an exact and extensive manner, to know the Causes, Properties, and Differences of all Things.

2. Because that amongst the Things which are known, there may be some which are not perfectly known, it is necessary carefully to examine them, to weigh them Minutely and in every Circumstance, and thereon to consult Wise, Intelligent and Experienc’d Men.

3. Although it seems that we clearly apprehend certain Things, yet because it is easie to transgress, through Preci­pitancy, in the too much, or too little, 

it is necessary to Meditate afterwards in particular, on the things we believe we know, and to weigh every thing by the weight of Reason, with all the attentiveness of Spirit, and with the utmost exactness, whereof we are ca­pable.

4. It is necessary to endeavour, not to apprehend Things, after a confused manner, it is requisite to have some clear Ideas thereof, so that we may truly discern the Good from the Bad, the True from the False.

5. Lastly, after that we shall have observ’d all these Things, we must re­duce to Action, sincerely and constant­ly perform and execute, to the utmost of our Power, the good Resolutions which we have taken.

We cannot better conclude this Book, than with these Excellent Words of Cusu: Take heed, saith he, how you Act, when you are alone. Although you should be retired into the most So­litary, and most private place of thine House, you ought to do nothing, where­of you would be asham’d if you were 

in Company or in Publick. Have you a desire, continues he, that I should shew you after what manner he that has acquir’d some Perfection governs himself. Why, he keeps a continual watch upon himself; he undertakes nothing, begins nothing, pronounces no Word, whereon he has not Medita­ted. Before he raises any Motion in his Heart, he carefully observes him­self, he reflects on every thing, he exa­mines every thing, he is in a continual Vigilance. Before he Speaks he is sa­tisfied, that what he is about to utter is True and Rational, and he thinks that he cannot reap a more pleasant Fruit from his Vigilance and Examina­tion, than to accustom himself Cir­cumspectly and Wisely to govern him­self in the Things which are neither seen nor known by any.

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A COLLECTION Out of Confucius’s Works. The THIRD BOOK.

COnfucius‘s third Book is quite of another Character than the two former, as to the Method and Expressions; but in the ground it con­tains the same Morality. ‘Tis a Con­texture of several Sentences pronounc’d at divers times, and at several places, by Confucius and his Disciples. There­fore it is intituled Lun Yu, that is to say, Discourses of several Persons that Reason and Philosophize together.

In the first place there is represented a Disciple of this famous Philosopher, who declares, that he spent not a Day wherein he render’d not an account to himself of these three things.

1. Whether he had not undertaken some Affair for another, and whether he manag’d and follow’d it with the same Eagerness and Fidelity as if it had been his own Concern.

2. If when he has been with his Friends, he has discours’d them sin­cerely, if he has not satisfied himself with shewing them some slight appea­rance of Kindness and Esteem.

3. Whether he has meditated on his Masters Doctrine; and whether after having meditated on it, he has us’d his utmost Endeavours to reduce it to pra­ctise.

Afterwards appears Confucius, giving Lessons to his Disciples. He tells them, that the Wise ought to be so occupied with his Virtue, that when he is in his House, he ought not to seek his Con­veniency and Delight; That when he undertakes any Affair, he ought to be 

diligent and exact, prudent and consi­derate in his Words, and that though he have all these Qualities, yet he ought to be the Person on whom he ought least to confide; he whom he ought least to please: That in a word, the Wise-Man always distrusting himself, ought always to consult those, whose Virtue and Wisdom are known unto him, and to regulate his Conduct and Actions according to their Counsels and Examples.

What think you of a Poor Man, says one of his Disciples to him, who being able to extenuate and diminish his Po­verty through Flattery, refuses to ac­cept this Offer, and couragiously main­tains, that none but Cowards and low-spirited Men do flatter? What think you of a Rich Man, who notwithstanding his Riches, is not proud? I say, replies Confucius, that they are both praise-worthy, but that they are not to be considered, as if they were arrived at the highest degree of Virtue. He that is poor, ought to be chearful, and content in the midst of his Indi­gence: 

Behold wherein the Virtue of the Poor Man consists; and he that is Rich, ought to do good to all: He that is of a poor and abject Spirit, does good only to certain Persons; certain Passi­ons, certain particular Friendships cause him to act, his Friendship is in­terested: He disperses his Wealth only with a prospect of reaping more than he sows; he seeks only his own Inte­rest: But the love of the Perfect Man is an universal love, a love whose Ob­ject is all Mankind. A Souldier of the Kingdom of Ci, said they unto him, lost his Buckler, and having a long time sought after it in vain, he at last comforts himself, upon the loss he had sustained, with this Reflection; A Soul­dier has lost his Buckler, but a Souldier of our Camp has found it, he will use it. It had been much better spoken, replies Confucius, if he had said, A Man has lost his Buckler, but a Man will find it; thereby intimating, that we ought to have an Affection for all the Men of the World.

Confucius had a tender Spirit, as may be judg’d by what we have said, but it was great and sublime. The Ancient Chineses Taught, that there were Two Gods which presided in their Houses, the one called Noao, and the other Cao. The First was respected as the Tutelar God of the whole Family, and the Last was only the God of the Fire-Hearth. Nevertheless, although the last of these Genius’s was very much inferiour to the first; yet to him were render’d greater Honours than to him that had all the Domestick Affairs un­der his Protection: And there was a Proverb which imply’d, That it was better to seek the Protection of Cao, than of Noao. As this Preference had something very Singular, and seem’d, in some measure, even to encounter those which were promoted to Gran­deurs in Princes Courts. Confucius be­ing in the Kingdom of Guez, and meet­ing one day with a Praefect, which had great Authority in this Kingdom, this Minister puff’d up with the greatness of his Fortune, supposing that the Phi­losopher 

design’d to procure some Fa­vour from the King, demanded of him by way of Merriment, the meaning of this Proverb, so frequent in every ones Mouth, It is better to seek the Protecti­on of Cao, than of Noao. Confucius, who presently perceiv’d, that the Prae­fect gave him to understand, by this Question, that he ought to address him­self to him, if he would obtain his Re­quest from the King his Master, and who at the same instant, made this Re­flection, that to gain the good Will of a Princes Favourite, it is necessary to offer Incense even to his Defects, and to force ones self to Compliances, un­worthy of a Philosopher, plainly told him, That he was wholly differing from the Maxims of the Age; that he would not address himself to him, with any address he wanted, to shew him that he ought to do it; and at the same time to Advertise him, that though he should Answer his Question, according to his Desire, he could reap no benefit there­by, he told him, That he that had Sinn’d against Heaven, should Address himself 

only to Heaven. For he adds, to whom can he Address himself to obtain the Pardon of his Crime, seeing that there is not any Deity above Heaven.

Confucius Recommends nothing so much to his Disciples as Clemency and Courtesie; always grounded upon this Maxim, That we ought to Love all Men. And to make them better to ap­prehend the Truth of what he said, he made an Instance of Two Illustrious Princes, that were distinguish’d for this very thing in the Kingdom of Cucho. These Princes, saith he, were so mild and courteous, that they easily forgot the most hainous Injuries, and horrible Crimes, when the Offenders shew’d any sign of Repentance. They beheld these Criminals, though worthy of the severest Punishments, as if they had been Innocent; they not only forgot their Faults, but by their Carriage, made even those that had committed them, in some measure to forget them, and loose one part of the Disgrace, which remains after great Lapses, and which can only discourage in the way of Virtue.

One of this Philosophers great de­signs being to form Princes to Virtue, and to teach the Art of Reigning hap­pily, he made no difficulty to Addres­sing himself directly to them, and of giving them Counsel. A Prince, said he, one day to a King of Lu, called Timcum, A Prince ought to be mode­rate, he ought not to contemn any of his Subjects, he ought to Recompence those that deserve it. There are some Subjects that he ought to treat with Mildness, and others with Severity; there are some on whose Fidelity he ought to Rely, but there are some also whom he cannot sufficiently Distrust.

Confucius would have Princes desire nothing that other Men wish for, al­though they are sometimes good Things, which it seems they might desire without Offence; he would have them to Trample, as I may say, upon whatever may make the Felicity of Mortals upon Earth; and especially to look upon Riches, Children, and Life it self, as transient Advantages, and which consequently cannot make the 

Felicity of a Prince. The Emperor Yao, says this Philosopher, govern’d himself by these Maxims, and under the conduct of so good a Guide, he ar­riv’d at a Perfection, whereunto few Mortals can attain; for it may be said, that he saw nothing above him but Heaven, to which he was intirely con­formable. This incomparable Prince, adds he, from time to time visited the Provinces of his Empire; and as he was the delight of his People, being met one day by a Troop of his Sub­jects; these Subjects, after having call’d him their Emperor and Father, and af­ter having testified their exceeding Joy at the sight of so great a Prince, cry’d out with a loud Voice, to joyn their Wishes with their Acclamations, Let Heaven heap Riches upon thee! Let it grant thee a numerous Family! And let it not snatch thee from thy People, till thou art satisfied with Days! No, re­plys the Emperor, send up other Peti­tions to Heaven. Great Riches produce great Cares, and great Inquietudes; A numerous Progeny produces great Fears! 

And a long Life is generally a Series of Misfortunes. There are found few Emperors like to Yao, crys Confucius after this.

That which generally occasions trouble to Kings, that, which in some measure, redoubles the weight of the Burden annext to their Crown, is either the few Subjects over which they Reign, or the little Wealth which they possess. For in Brief, all Kings are not great, all Kings have not vast Dominions, and excessive Riches. But Confucius is of Opinion, That a King is too Ingenious to Torment himself, when these Reflections are capable of causing the least trouble in him. He says, That a King has Subjects enough, when his Subjects are Contented; and that his Kingdom is Rich enough, when Peace and Concord Flourish there. Peace and Concord, saith this Philoso­pher, Are the Mothers of Plenty.

In fine, Confucius, in Speaking of the Duties of Princes, teaches, That it is so necessary for a Prince to be Virtuous, that when he is other­wise, 

a Subject is oblig’d by the Laws of Heaven, voluntarily to banish himself, and to seek another Country.

He sometimes complains of the dis­orders of Princes; but the great Subject of his Complaints, is, The Extrava­gancies of private Men. He bewails the Morals of his Age; he says, That he sees almost no Body that distin­guishes himself, either by Piety, or some extraordinary Quality; that e­very One is corrupted, that every One is deprav’d, and that it is amongst the Magistrates and Courtiers, chiefly, that Virtue is neglected. It is true, that Confucius seems to extend Things be­yond Reason. Indeed, ’twas not much for this Philosopher, when in a Princes Court he found but Ten or Twelve Persons of an extraordinary Wisdom, to cry out, O Tempora, O Mores. Un­der Vuvam‘s Reigns, there were Ten Men of a Consummate Virtue and Suf­ficiency, on whom this Emperor might repose all the Affairs of the Empire: Yet Confucius exclaims against so small a number, saying, That great En­dowments,

Virtue, and the Qualities of the Spirit, are Things very rare in his Age. He had made the same Com­plaints in respect of the Emperor Zun, the First of the Family of Cheu, although this Prince had then Five Praefects, of whose Merit some Judgment may be made by the History of one of these Ministers, whose Name was Yu.

This Wise Minister had render’d his Memory immortal amongst the Chi­neses, not only because it was he that invented the Secret of stopping or di­verting the Waters that overflow’d the whole Kingdom, and which made it almost uninhabitable, but because that being an Emperor, he always liv’d like a Philosopher. He was of an Illustri­ous Family; for he could Name some Emperors of his Ancestors: But if by the Decadency of his House, he was fall’n from the Pretensions he might have to the Empire, his Wisdom and Virtue acquir’d him what Fortune had refus’d to the Nobility of his Extraction. The Emperor Zun so thoroughly un­derstood his Desert, that he associated 

him to the Empire: And Seventeen Years after, he declar’d him his Law­ful Successor, even to the Exclusion of his own Son. Yu refus’d this Honour, but as he vainly deny’d it, and that his Generosity might not suffer, in the pressing Sollicitations that were made him on all hands, he withdrew from the Court, and went to seek a Retreat in a Cell: But not being able so well to conceal himself, as not to remain undiscover’d in the Rocks of his Soli­tude, he was forceably advanc’d to the Throne of his Ancestors. Never Throne was more easie of Access than this Princes, never Prince was more Affa­ble. It is reported, that he one day left his Dinner Ten times, to peruse the Petitions that were presented him, or to hear the Complaints of the Distres­sed: And that he ordinarily quitted his Bath, when Audience was deman­ded of him. He Reigned Ten Years with so much Success, with so much Tranquility, and in such great abun­dance of all Things, that of this Age it may be truly said, That it was a 

Golden Age. Yu was an 100 Years old when he Died; and he Died as he had Liv’d: For prefering the Interest of the Empire before that of his Fa­mily, he would not let his Son succeed him, he gave the Crown to one of his Subjects, whose Virtue was known unto him. A Prince, doubtless, is happy, when he can some time dis­charge himself of the Cares which throw and press him on such a Mini­ster; and Zun only could be so, seeing that he at one time had Five, all wor­thy of being Seated on the Throne, but this Number was not great enough for Confucius, ’tis what made him to grieve.

Confucius says, That a Prince ought never to accept the Crown to the Pre­judice of his Father, how unworthy soever his Father might be thereof; That it is one of the greatest Crimes whereof a Prince can be Guilty; and this occasion’d him to relate two little Histories, which Suit admirably to his Subject.

Limcum, says this Philosopher, was a King of Guei, who was twice Mar­ried. As Chastity is not always the Portion of Princesses, the Queen had unlawful Familiarities with one of the Nobles of his Court; and this not be­ing so privately manag’d, but one of Limcum‘s Sons by his first Wife came to the Knowledge of it, this young Prince, jealous of his Fathers Honour, so highly resented it, that he design’d to kill the Queen, which he concealed not. The cunning and guilty Prin­cess, who saw her self detected, and who had a great Influence over her an­cient Spouse, alledg’d such plausible Reasons, to make him believe her In­nocency, that this poor Prince, shut­ting his Eyes against the Truth, ba­nish’d his Son: But as Children are not culpable for their Fathers Crimes, he kept Che with him: He was the Son of this disgraced Prince. Limcum died soon after. The People recalled the Prince whom the Queens Debaucheries had banisht; and he went to receive the Crown, but his vicious Son oppos’d 

him, alledging that his Father was a Parricide: He rais’d Armies against him, and was proclaim’d King by the People.

The Sons of a King of Cucho, conti­nues he, follow’d not this way: Be­hold a memorable Example. This King, whose History we shall relate in two Words, had three Sons: And as Fa­thers have sometimes more tenderness for their youngest Children, than for the rest, he had so much for the last which Heaven had given him, that some days before his Death, he ap­pointed him for his Successor, to the Exclusion of his other Brothers. This Procedure was so much the more ex­traordinary, as it was contrary to the Laws of the Land. The People thought after the King’s Death, that they might endeavour, without any crime, to ad­vance the eldest of the Royal Family on the Throne. This was executed as the People had projected it; and this A­ction was generally approved. There was none but the new King, who re­membering his Fathers dying Words, 

refused to consent. This Generous Prince took the Crown that was pre­sented him, put it on his younger Bro­thers Head, and nobly declar’d that he renounc’d it, and thought himself un­worthy of it, seeing that he had been excluded by his Fathers Will, and that his Father could not retract what he had done. The Brother, touch’d with such an Heroick Action, conjur’d him the same moment, not to oppose the Inclination of all the People, who de­sir’d him to Reign over them. He al­ledged that it was he alone, that was the lawful Successor to the Crown, which he contemned; That their Fa­ther could not violate the Laws of the State; That this Prince was overtaken with a too great Fondness, and that in a word, it in some measure belonged to the People to redress the Laws of their Kings, when they were not just. But nothing could perswade him to act contrary to his Fathers Will. Between these two Princes, there was a laudable Contestation; neither would accept the Crown: And they seeing, that this 

Contest would continue a long time, withdrew from the Court; and Van­quish’d and Victorious together, they went to end their Days in the repose of a Solitude, and left the Kingdom to their Brother. These Princes, adds he, sought after Virtue; but they sought it not in vain, for they found it.

He frequently relates short Histories of this Nature, wherein an Heroick Generosity is every where seen to dis­cover it self. The Women amongst the People, and even great Princesses, are therein observ’d rather to chuse Death, and that with their own Hands, than to be exposed to the Violences of their Ravishers. The Magistrates are there seen to quit the greatest Employs, to avoid the Disorders of the Court; Philosophers to censure Kings upon their Throne, and Princes who make no difficulty to die, to appease the Anger of Heaven, and procure Peace to their People.

After this Confucius shews how the Dead ought to be buried; and as this was perform’d in his time with a great

deal of Magnificence, so in Funeral Pomps he blames whatever seems like Ostentation, and reproves it after a se­vere manner. Indeed, one of his Dis­ciples being dead, and this Disciple being buried with the usual Magnifi­cence, he cryed out when he knew it, When my Disciple was alive, he respect­ed me as his Father, and I look’d upon him as my Son: But can I now behold him as my Son, since he has been buried like other Men?

He prohibits the bewailing the Dead with excess; and if, constrain’d by his own Grief, he shed Tears for this very Disciple, he confessed he forgot him­self; That in truth, great Griefs have no Bounds, but that the Wiseman ought not to be overcome with Grief; That it is a Weakness, ’tis a Crime in him.

He gives great Praises to some of his Disciples, who, in the midst of the greatest Poverty, were content with their Condition; and accounted as great Riches the Natural Virtues they had received from Heaven.

He declaims against Pride, Self-Love, Indiscretion, and against the ridiculous Vanity of those that affect to be Ma­sters every where, against those Self-Conceited Men, who momentarily cite their own Actions, and against great Talkers, and drawing afterwards the Portraiture of the Wiseman, in opposition to what he has discours’d, he says, that Humility, Modesty, Gra­vity, and Neighbourly Affection, are Virtues which he cannot one moment neglect, without departing from his Character.

He says, That a good Man never af­flicts himself, and fears nothing; that he contemns Injuries, credits not Re­proaches, and refuses even to hear Re­ports.

He maintains, that Punishments are too common; that if the Magistrates were good Men, the wicked would Conform their Life to theirs, and that if Princes would only advance to Dig­nities, Persons distinguish’d by their Honesty, and exemplary Life, every one would apply himself unto Virtue, 

because that Grandeur being that which all Men Naturally Desire, every one willing to possess it, would en­deavour to render himself worthy thereof.

He would have us avoid Idleness; to be serious, and not precipitate in our Answers; and that setting our selves above every thing, we should never be troubled, either that we are con­temn’d, or not known in the World.

He compares Hypocrites to those lewd Villains, who the better to con­ceal their Designs from the Eyes of Men, do appear Wise and Modest in the Day time, and who by the favour of the Night, do Rob Houses, and commit the most Infamous Robberies.

He says, That those that make their Belly their God, never do any thing worthy of a Man; that they are rather Brutes than Rational Creatures: And returning to the Conduct of the great Ones, he very well Remarks, That their Crimes are always greater than the Crimes of other Men. Zam, the last Emperor of the Family of Cheu, says, 

Confucius on this occasion, had a very irregular Conduct. But how irregular soever his Conduct was, the Disorders of this Emperor were only the Disor­ders of his Age. Nevertheless, when any Debauch’d, Criminal, and Infa­mous Action is mention’d, they say it is, The Crime of Zam. The Reason whereof is this, Zam was Wicked and an Emperor.

Confucius relates an infinite number of other Things of this Nature, which concern the Conduct of all sorts of Men; but most of the Things that he says, or which his Disciples do say, are Sentences and Maxims, as we have al­ready declar’d, the most considerable of which are these that follow.