52 



REV. ARTHUR ELWIN, ON CONFUCIANISM. 



throughout the Empire, first ordered well their own States. 

 Wishing to order well their States, they first regulated their 

 families. Wishing to regulate well their families, they first 

 cultivated their persons. Wishing to cultivate their persons, 

 they first rectified their hearts. Wishing to rectify their 

 hearts, they first sought to be sincere in their thoughts. 

 Wishing to be sincere in their thoughts, they first extended their 

 knowledge to the utmost. Such extension of knowledge lay in 

 the investigation of things. Things being investigated, 

 knowledge .became complete. Knowledge being complete, 

 their thoughts were sincere. Their thoughts being sincere, 

 their hearts were rectified. Their hearts being rectified, their 

 persons were cultivated. Their persons being cultivated, their 

 families were regulated. Families being regulated, their States 

 were rightly governed ; their States being rightly governed., the 

 Empire was made tranquil." And so we arrive where we were 

 at the beginning. 



The second of the Four Books is the True Mean, compiled by 

 the grandson of Confucius about the year 388 B.C. or before the 

 days of Alexander the Great. This book depicts the character 

 of an ideal Princely or Superior Man, who in all relationships 

 of life preserves the golden mean, and is thus a model and 

 standard of virtue to succeeding generations. " The Princely 

 Man, in dealing with others, does not descend to anything low 

 or unworthy. How unbending his courage ! He stands at the 

 centre, removed from extremes, and leans not to either side. 

 The Princely Man enters into no state, wherein he cannot be 

 true to himself. If he hold high office, he does not treat with 

 contempt those beneath him. If he occupy a lowly position, 

 he uses no mean arts to gain the favour of his superiors. He 

 corrects himself, and blames not others. He feels no 

 dissatisfaction. On the one hand he murmurs not at heaven, 

 nor on the other does he cherish resentment towards his 

 neighbour. . Hence the superior man dwells at ease, entirely 

 waiting on the will of heaven." Speaking of the Princely Man, 

 he also says, " Vast and extensive are the effects of his virtue } 

 it is like the deep and living stream, which flows unceasingly ; 

 it is substantial and extensive as heaven, and profound as the 

 great abyss. Wherever ships sail or chariots ran ; wherever 

 the heavens overshadow, and the earth sustains, wherever 

 sun and moon shine, or frosts and dews fall, among all who 

 have blood and breath, there is not one who does not honour 

 and love him." 



Third : The Analects of Confucius, written by his disciples to 



