being impossible to be repair'd any other way than by consulting the most Aged Persons that might have preserv'd any Idea's thereof it is not to be question'd that the Work is at present exceedingly defective even as the Interprâ—ters themselves acknowledge There are indeed several things herein wanting and a great many others added which never were in Confucius's Copies However in this whole Volume such as it now is he Treats of the Rites as well Sacred as Prophane of all sorts of Duties such as were practis'd in the time of the three Families of the Princes Hia Xaâ— and Cheâ— but especially of that which Reign'd in Confucius's time These Duties are those of Parents to their Children those of Children to their Parents the Duties of Husband and Wife those of Friends those which respect Hospitality and those which are necessary to be perform'd at home or abroad or at Feasts He there discourses likewise of the Vessels of the Sacrifices of the Victims that were to be offer'd up unto Heaven oâ— the Temples to be chosen for that end of the respect we ought to have for the Dead and of their Obsequies or Funeral Rites In a word he therein Treats of the Liberal Arts especially of Musick of the Military Art of the way of lancing a Javelin and guiding a Chariot Behold in brief what the five Volumes contain The four Books the three first oâ— which are Confucius's Books whereof we design to speak do comprehend the whole Philosophy of the Chineses at least whatever this Philosophy has most curious and considerable They explain and more clearly illustrate what is writ in the five Volumes and although the Authority of the five Volumes be infinitely greater by reason of their Antiquity than that of the â—our Volumes yet the four Volumes exceed it for the Advantage that may be receiv'd therefrom Indeed besides that the Chineses do thence derive their Principal Oracles and what they believe to be eternal Verities The Lâ—terati which are Philosophers that follow Confucius's Doctrine and which have in their own hands all the Employments of the Nation cannot arrive at the degree of a Philosopher and consequently to be Mandorims or Magistrates without a great Knowledge of these four Books They are in truth under an Obligation to know one of the five Volumes which they please to choose according to their Fancy and Inclination But as for the â—our Books they are indispensably oblig'd to know them all four by heart and throughly to understand them The principal Reasons of which are as follow The first is That Confucius and Memcius who writ the fourth Book have Collected what is best and most exquisite in the Works of the Ancients The second is That they have added several good things to the Discoveries and Thoughts of their Ancestors The third That Confucius and Memcius propose their Doctrine after a clearer and politer Method than was formerly done In fine 't is because that Confucius and Memcius have in the four Books avoided the dull and harsh style of the Ancients and that by a smooth style although without Pride and Arrogancy they have added Ornaments to the naked Simplicity of the Golden Age. We have nothing to say concerning the Fourth Book because that this Work of Memcius has not as yet appear'd in Europe but before we proceed to speak of Confucius it is necessary to publish the Merit of this Philosopher together with the most remarkable Passages of his Life Confucius was Born 551 Years before the coming of Jesus Christ. He was of a most Noble Extraction for not to mention his Mother who was of an Illustrious Birth his Father who had been advanc'd to the first and chiefest Offices of the Empire was descended from the last Emperor of the second Family Dispositions to Virtue appearing sometimes in the tenderest Years Confucius at six Years old discovered nothing of a Child All his ways were Manly At the Age of Fifteen Years he apply'd himself to the Reading of the Ancients and having selected those which were most esteemed and which himself judg'd the best he thence extracted the most excellent Instructions with a design first to profit himself thereby to make them the Rules of his own Conduct and afterwards to propose them to others At Twenty Years old he Married and had a Son named Peyu who died at Fifty He was the only Child he had but his Race extinguish'd not he had a Grandson called Cusu that was an Honour to his Ancestors Cusu apply'd himself to Philosophy he made Commentaries on his Grandfather's Books was advanc'd to the highest Dignities and his House is so well supported and his Posterity have always been so considerable both for their Promotions and Opulency that this Family is at present one of the most Illustrious in China Confucius exercis'd the Magistracy at divers places with very good Success and with a great Reputation His greatest Aim being the Publick Good and the Propagation of his Doctrine he ambiciously sought not after Vain-glory in these sorts of Employs Insomuch that when he accomplish'd not his end when he saw himself frustrated in the hopes he had of being enabled more easily to diffuse his Lights from an high Place he descended and renounc'd the Office of a Magistrate This Philosopher had Three thousand Disciples among which there were Five hundred that manag'd the most Eminent Charges in several Kingdoms and Seventy two whose Virtue aâ—d Knowledge was so extraordinary that the Annals have preserv'd their Names Sirnames and the Names of their Country to Posterity He divided his Doctrine into four Parts so that Confucius's School was compos'd of four Orders of Disciples Those of the first Order applied themselves to cultivate Virtue and thereby to impress strong Dispositions in their Heart and Mind Those of the second Order addicted themselves to the Art of Ratiocination and Rhetorick The third studied Politicks And the Business and Employment of the fourth Order was to write in a smooth and neat style what concern'd Morality Amongst these Seventy two Disciples there were Ten that signalized themselves and whose Names and Wriâ—ings are in great Veneration Confucius throughout his Doctrine had no other intent than to dissipate the Mists of the Mind to extirpate Vice and re-establish that Integrity which he affirm'd to have been a Present from Heaven And the more easily to attain this end he exhorted all those that heard his Instructions to obey Heaven to fear and serve it to love his Neighbour as himself to conquer and submit his Passions unto Reason to do nothing say nothing nor think nothing contrary to it And what was more remarkable he recommended nothing to others either in Writing or by word of Mouth which he did not first practise himself His Disciples also had for him a Veneration so extraordinary that they sometimes made no scruple to pay him those Honors which were us'd to be render'd to those only that sat upon the Throne An Example of which
Brethrenâ— whom he would perfect in Virtue And it is observable that he ordinarily tells him that their Father had the Art of being Virtuous Venvâ—m 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 'T is 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 hâ—â— 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 Yaâ— 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 coâ—â—â—nually renew thy self every day Râ—new thy self from day to day And that it was to intimate to the King that if â— 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 diâ—ference 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 satisfyâ—ng themselves in this Age with the outward appearance of Virtue After Cemçu has spoken of the two â—irst 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 thâ— 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 Actionâ— 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 acknowlâ—dged 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 contiâ—nally 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 thosâ— that live in a Society Thus Venvâ—m 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 â—hat 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 thâ— 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
ought to be that it has its Rectitude and Uprightness Cemçu carries this Moral a great way further and gives it a Perâ—ection 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 onâ— and the other Respect there is doubtless an Irregularity It is Just â—or a Child to Love his Father but if a Father has any considerable Defect if he has committed any great Fault 't is 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 't is 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 digâ—esseth 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 't was 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 we e 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 Virtucus Sincere and Kind without Affecâ—ation 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 blemishâ— 'T was not a Capricious Humour that made him dislike these sorts of Songs 't was the desire he had of rendering himself in all Things pleasing unto Heaven 'T was 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 'T was 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 Pâ—oples Sin is my own Sin In the Seventy Second Year of his Reign â—e 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 Succeession 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 perâ—orming the Duties thereof in all places and upon all Accounts 3. To engage them not to impoverish the People but to do all â—or 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 courâ—eous to his younâ—er 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 â—or 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