THE MORALS OF CONFUCIUS THE Chinese Philosopher.

The FIRST PART. Of the Antiquity and Philosophy of the Chineses.

ALthough in this little Work our Design is only to relate what is most Remarkable in Confucius‘s Books, yet we are obliged to speak of some Books which have appear’d in China before this Phi­losopher. But this being not to be 

done without reflecting a little back­ward, we will discourse one word concerning the Origen and Antiquity of the Chineses.

The Chinese Chronologers do almost all agree, that Fohi, who began to reign 2952 Years before the Birth of Jesus Christ, was the Founder of this Monarchy. The Chineses that have interpreted these Annals, make no difficulty to avow, that whatever is writ concerning China, before the Reign of this Emperor, is fabulous and suspi­cious: and one of their most renown’d Historians, named Taisucum, frankly confesses, that he is ignorant of what passed before the Reign of Xinum, the Successor of Fohi. There are only certain Annals which the Chineses call the Great Annals, wherein the thing is otherwise read. The Author of this Prodigious Chronology, which con­tains almost an Hundred and fifty Vo­lumes, reports that after the Creation of the World, there were three Em­perors: The one of Heaven, the other of the Earth, and the third of Men; 

That the Progeny of this last suc­ceeded one another for the space of above Forty nine thousand Years; after which, Thirty five Imperial Families do successively Reign for several Ages without Interruption. This Author likewise adds, That he justifies not what he says, and at last agrees, that it is more certain to begin with Fohi, and herein to follow the most famous and best reputed Historians.

‘Tis not that in Fohi‘s Life they have not inserted an infinite Number of Fables, which might cause us to question whether this Emperor ever was; For besides that in the Great Annals it is read, that Fohi‘s Mother accidentally stepping into a Place where a Giant had passed, she was suddenly encompass’d with a Rain­bow, and that ’twas at this very moment, that she perceiv’d her self with Child of the Founder of the Chi­nese Monarchy: where it is also rela­ted that this Founder had the Head of a Man, and Body of a Serpent. ‘Tis true, that these Fables being very gross, 

the Generality of the Chineses derides them. They report, that the Ground of this Ridiculous Tradition was the Colour of Fohi‘s Body, which was marked with several spots; or rather, that it was an Hieroglyphick, whereby they intended to represent this Prince, as a Prince of extraordinary Prudence. But although we had not this Consi­deration and Prospect, the Genealogy of this King is so exact, so circum­stantial, and so well prosecuted in the Chronological Tables of the Chineses, that it is not possible to imagine it only a Fancy; so that there is certain­ly as little reason to deny, or even to question that Fohi ever was, as to maintain that Saturn, Jupiter, Hercules and Romulus are only Names, under pretence that the Poets and gravest Historians have intermixt the History of their Birth with a Thousand imper­tinent Fables.

Nevertheless, these very Annals, which contain so many Fables upon the Account of Fohi‘s Birth, do say nothing of his Predecessor’s, and 

do speak very imperfectly concerning his Country; which makes us suspect that he was not Born in China, and that he came thither from some other place. They only intimate, that he was Born in a Province called Kensi, where he indeed must necessarily ar­rive, supposing that he came from some other Part into China: For after the Confusion of Tongues, and Disper­sion of the People, he must come from Mesopotamia, or from the Territory of Sennaar, to Land at Kensi, and after­wards arrive in the heart of the Country, viz. in the Province of Honan, where it is writ that he kept his Court.

Although we cannot exactly know at what time Fohi laid the first Foun­dations of his Empire, yet it is very probable that it was not long after the Deluge: For indeed, if we vigorously follow the Computations of the Chi­neses, and Chronology of the Septuagint, ’twas not till about 200 Years after, in a time when Noah was yet living; so that we may readily believe 

that he is descended from this Patri­arch by Sem, who according to the Sentiment of the whole World, had Asia for his Inheritance. And that which more confirms us in our Opi­nion, is, that in the Chinese Language, Sem, which signifies to ingender and produce, imports also Life and Sacri­fice. Indeed, ’tis from Noah‘s Chil­dren, that all Men since the Deluge are descended, and have received Life, and have learn’t to offer Sacrifice unto God. Whereunto it might be added, that Fohi is by the Chineses called Paohi, which signifies also a Victim, because that he was the first of Sem‘s Poste­rity that introduc’d the Service of God and Use of Sacrifices amongst them.

But if we refuse to adhere to the Computations beforemention’d, let us retrench, with their leave, the first six Emperors, whose History cannot in every thing be true, and let us be­gin to compute only from the seventh, viz. from the Emperor Yao. For from this Emperor’s Reign, so many Per­sons 

have, by Cycles computed and writ, whatever has pass’d in this King­dom, and have done it with so much exactness, and such a general Uni­formity, that we can no more doubt of the Truth of their Calculation, than of that of the Greek Olympiads. For we shall also find, according to that Computation, that the Origin of the Chinese Nation was not long after the Flood; for from the time of Yao, to the Year of this Age 1688. it is Four thousand forty and eight Years.

This being so, it must necessarily follow that the first Inhabitants of China had likewise the true Knowledge of God, and of the Creation of the World; For the Idea of the true God, and the Remembrance of the World’s Creation continued a long time after the Deluge, in the Minds of Men, and even of those that were most corrup­ted, as the Posterity of Cham for ex­ample. Indeed, besides that in the Annals of the Chineses, a Discourse is there made concerning the Creation 

of the World, although after a diffe­rent Method from Moses‘s History, yet it was not possible that these Idea’s of the true God, which the Creation of the World, and after that the Deluge had deeply ingrav’d in their Hearts, could be so suddenly effac’d in such a manner, as that they should fall into Idolatry, and follow after other Gods than he that had created them. But the more through­ly to convince us of what we have been discoursing, it is needful only to consider the Doctrine, Sentiments and Manners of the Ancient Chineses, the Books of their Philosophers, and especially those of Confucius. Cer­tainly we shall throughout observe the excellentest Morality that ever was taught, a Morality which might be said to proceed from the School of Jesus Christ.

The Books which the Ancient Chi­neses have writ, are exceeding nume­rous, but the chief are those which are called Ukim; that is to say, The five Volumes, and those intituled 

Su Xu, that is to say, The four Books.

The first and chiefest of these five Volumes is called Xu Kin. It is not necessary very amply to discourse of the Antiquity of this Work; ‘Tis suf­ficient to say, that in perusing it we find, that the Author wrote a long time before Moses. At first there is seen the History of three great Kings, viz. Yao, Xun, and Vu, the last of which was the first and chief of the Family Hia, the most considerable of all the Imperial Families; and the two others have been famous Lawgivers, and, as it were, the Solon‘s of China. Therein is afterwards found the most important Constitutions that were made during the Reign of the second Family, or Imperial House called Xam and Vu, especially by Chimtam, who was the Founder thereof, and who ar­rived at the Empire 1776 Years before the coming of Jesus Christ. In fine, a Discourse is there made of the third Family, wherein is chiefly related what was said or done most remarkable un­der

the Government of the five first Princes, and of the twelfth. There is represented the History of Vuvam, who was the chief of this third Family, and the Lucubrations and Instructions of the Illustrious Cheucum, the Brother of this Emperor, who was a Prince high­ly esteemed, both for his Virtue and extraordinary Prudence. This whole Volume, not to multiply words, is only an Historical Relation, and Col­lection of Moral Maxims, of Harangues spoken by Princes, of Sentences utter­ed by the Mouths of Kings, and parti­cular Persons, and of Precepts and Councils given to Princes, wherein so much Prudence, Policy, Wisdom and Religion is set forth, that they might be given to all Christian Princes.

The second Volume, which is pro­perly a Recital of the Customs and Or­dinances of almost twelve Kings, is intituled Xi Ki. ‘Tis a Collection of Odes, and several other little Poems of this Nature: For Musick being greatly esteemed, and much used in China, and whatever is published in 

this Volume having respect only to the Purity of Manners, and Practise of Virtue, those that wrote it composed it in Verse, to the end that every one being enabled to sing the things there­in contained, they might be in every one’s Mouth. Virtue is there magni­fied and extolled to the highest degree, and there are so many things exprest after a method so grave and wise, that ’tis impossible not to admire them. It is very true, that therein is contained things very ridiculous, extravagant Hyperboles in favour of certain Prin­ces, and Murmurings and Repinings against God and Heaven: But the most Judicious Interpreters are of Opinion, that all this is suspicious; that those to whom they are attributed are not the Authors; that they are not to be cre­dited, as being since added. Indeed the other Ancient Odes, they say, con­tain nothing ridiculous, extravagant, or criminal, as appears by these words of Confucius; The whole Doctrine of the three hundred Poems is reduced to these few Words, Su Vu Sie, which import, 

That we ought not to think any thing that is wicked or impure.

The third Volume is called Ye Kim. In this Volume, which is the Ancient­est, if it may be called a Volume, no­thing but Obscurity and Darkness is observed. Fohi had no sooner founded his Empire, than he gave Instructions to the Chineses; but the use of Chara­cters and Writing being unknown, this Prince, who could not teach them all with his Voice, and who was more­over imploy’d in the Advancement of his growing Monarchy, after a long and serious Consideration, thought at last upon making a Table, composed of some little Lines which it is not ne­cessary to describe. The Chineses be­ing as yet dull and rustick, ’tis probable that this Prince laboured in vain; and if it is true, that he accomplished his Design, by the clear and easie Expli­cations which he himself gave for the understanding of these Lines, it hap­pen’d, at least insensibly, that this Table became useless. For it is cer­tain, that after his Death nothing 

could make use thereof. Two thou­sand Years from the Foundation of the Monarchy were near elaps’d, no one being able any way to decypher this Mysterious Table, when at last an Oede­pus was seen to appear: ‘Twas a Prince named Venvam. This Prince endea­voured to penetrate the sense of these Lines by a great number of others, which he disposed after different ways; they were new Aenigma’s. His Son, viz. Cheucum, attempted the same thing; But had not the good fortune better to succeed. In brief, five hun­dred Years after appeared Confucius, who endeavoured to untie this Gor­dius‘s Knot. He explain’d, according to his Understanding, the little Lines of the Founder, with the Interpreta­tions that had been made before him, and refers all to the Nature of Beings and Elements; to the Manners and Discipline of Men. It is true, that Confucius being arriv’d at a more ad­vanced Age, acknowledged his Mi­stake, and designed to make new Com­mentaries on this Aenigmatical Work: 

But Death hindered him from fulfil­ling his Resolution.

To the fourth Volume Confucius has given the Title of Chun Cieu; words which signifie the Spring and Autumn. He composed it in his Old Age. He discourses like an Historian of the Ex­peditions of divers Princes; of their Virtues and Vices; of the Fatigues they underwent, with the Recompen­ces they received. Confucius designed to this fourth Volume the Title of Spring and Autumn, which is an Em­blematical Title, because that States flourish when their Princes are en­dowed with Virtue and Wisdom; which is represented by the Spring; and that on the contrary they fall like the Leaves, and are utterly destroyed, when their Princes are dispirited, or are wicked, which is represented by the Autumn.

The Fifth Volume entituled Li Ki, or Memoires of Rites and Duties, is composed of two Books, the Matter of which is extracted by Confucius out of several other Books, and of various 

Monuments of Antiquity. But about Three hundred years after, all the Co­pies of this Work being Burnt, by the Command of a cruel Emperor, called Xihoamti, and this Loss 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 Interpreters 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, Xan, and Cheu, 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, of 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 of 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 four 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 Literati, 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 four 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, ’tis 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 and 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 Writings 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 we will give you. ‘Twas an Ancient Custom amongst the Chi­neses, to place Sick Persons Beds on the North-side: but because that this situation was the situation of the King’s Beds; when a King visited a Sick Person, the Bed was removed to the South-side, and ’twas a Crime not to do it. Confucius had some Disciples, that, in their Sicknesses, 

render’d him such an Homage. We must not here forget one very remar­kable Thing which the Chineses relate. They report that Confucius was us’d continually to say, That the Holy Man was in the West. Whatever his Thoughts were, it is certain that Sixty and five Years after Christ’s Birth, the Empe­ror Mimti, excited by the Philoso­pher’s words, and much more, as it is said, by the Image of the Holy Hero that appeared to him in a Dream, sent two Ambassadors into the West, there to find out the Saint and Holy Law. But these Ambassadors Landing at a certain Island not far from the Red-Sea, and not daring to venture farther, they advised about taking a certain Idol they found there, which was the Statue of a Philosopher cal­led Foe Kiao, that had appear’d in the Indies, about Five hundred Years before Confucius, and brought into China Fohi‘s Idol with the Doctrine which he had Taught. Happy had been their Embassy, if instead of this Do­ctrine they had returned into their 

own Country with the saving Do­ctrine of Jesus Christ, which St. Tho­mas then Preach’d in the Indies; but this Divine Light had not as yet reach’d thither. From this unhappy time, the Generality of the Chineses have follow’d after Idols; and Su­perstition and Idolatry, daily, making new Progress, they by little and lit­tle forsook the Doctrine of their Ma­ster, have neglected the excellent In­structions of the Ancients, and in fine, being grown Contemners of all sorts of Religion, they are faln headlong into Atheism. They could not indeed do otherwise, in following the Exe­crable Doctrine of that Impostor Fohi, who taught, That the Principle and End of all things was Nothing.

To return to Confucius, whose Do­ctrine was so repugnant to that of Fohi and his Followers; This Illustri­ous Philosopher, who was so necessary and helpful to his Country, died in the 73 Year of his Age; a little before the Sickness which snatch’d him from the Chineses, he with great Bitterness 

of Spirit, lamented the Disorders of his Time; and exprest his Thoughts and Grief, by a Verse which may be thus translated, O great Mountain! he meant his Doctrine, O great Mountain, what art thou become! This Important Machine is subverted! Alas! There are no more Wisemen, no more Saints! This Reflection so grievously afflicted him, that he presently languish’d; and seven days before his Death, turning towards his Disciples, after having testified his regret and trouble to see that Kings, whose good Conduct was so necessary, and of such great Impor­tance, would not observe his Maxims and Instructions, he dolourously sub­joyns, seeing that things go thus, no­thing more remains than to die. He had no sooner utter’d these words, but he fell into a Lethargy, which ended with his Death.

Confucius was Buried in his own Country, in the Kingdom of Lu, whi­ther he was retir’d with his dearest Disciples. For his Sepulchre they chose a place near the City of Kioseu, 

on the Bank of the River Su, in that very Academy where he us’d to teach, and which is at present seen environ’d with Walls, like a considerable City.

It is not possible to express the Affli­ction which the Death of this Philo­sopher caus’d to his Disciples. They bitterly bewail’d him; they put on Mourning Weeds, and were under such great anguish, that they negle­cted the care of their Nourishment and their Life. Never was a good Father more regretted by dutiful and well-bred Children, than Confucius was by his Disciples. They were all in Mourning and Tears a whole Year, some three Years: and there was one who being more truly sensible, than the rest, of the loss they had under­went, stirred not, for six Years, from the place where his Master had been Buried.

In all the Cities, there are seen Magnificent Colleges which were built in honour of Confucius, with these and other such like Inscriptions, written in Characters of Gold. To the great Ma­ster. 

To the Illustrious King of the Learned. To the Saint. Or, which is the same thing amongst the Chineses. To him that was endow’d with an ex­traordinary Wisdom. And although it be Two thousand Years since this Phi­losopher’s decease, they have so great a Veneration for his Memory, that the Magistrates never pass by these Colleges, without stopping their state­ly Palankins wherein they are carried for distinction sake. They alight, and after some few Moments Prostration, do march a little way on foot. There are even Emperors and Kings who dis­dain not sometimes to visit these Edi­fices where the Titles of this Philoso­pher are Engrav’d, and to perform it after a glorious manner. Behold, the exceedingly remarkable words of the Emperor Yumlo, who was the third Emperor of the preceding Family called Mim. He pronounced them one day when he was dispos’d to go to one of these Colleges already men­tion’d. I adore the Master of Kings and Emperors. Emperors and Kings are Lords 

and Masters of their People; but Con­fucius has propos’d the true Methods of governing these very People, and of in­structing the Ages to come. It is there­fore convenient that I go to the great College, and there offer some Presents to this great Master who is no more, to the end that I may shew how much I honour the Learned, and how greatly I esteem their Doctrine. These extraor­dinary marks of Veneration do inti­mate that the Virtue and Merit of this Philosopher have been extraordinary. And certainly this excellent Man was also endow’d with admirable Qualifi­cations. He had an Aspect both grave and modest; he was faithful, just, chearful, civil, courteous, affable: and a certain serenity, which appear’d in his Countenance, gain’d him the hearts and respect of all those that beheld him. He spake little, and me­ditated much. He eagerly pursued his Study, without tiring his Spirit. He contemn’d Riches and Honours when they were Obstacles to his Designs. His whole Delight was in teaching and 

making his Doctrine savoury to many. He was severer to himself than others. He had a continual Circumspection over himself, and was a rigid Censurer of his own Conduct. He blam’d him­self for not being assiduous enough in Instructing; for not shewing vigilance enough in correcting his own Faults, and for not exercising himself, as he ought, in the practice of Virtue. In fine, he had one Virtue rarely found in great Men, viz. Humility: for he not only spake with an extreme Mo­desty of himself, and what concern’d him, but he with a singular sincerity declar’d to the whole World, that he ceased not to learn, and that the Do­ctrine he taught was not his own, but the Doctrine of the Ancients But his Books are his true Pourtraicture, which in this place we proceed to ex­pose to view.

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