All that the genius of man hath
achieved
or designed, Waits but its hour to be dealt with as dust by the wind.
Universal Anthology - v01
Phraxanor —
Neither am I not beautiful, perhaps, —
Set up to be the universal fool. — Why, here's a waste of party-colored words High-sounding phrases, empty eloquence.
" My lord ! my lord ! " It scenteth of reproach. Sir, have a care — blood waits on insult, ha! One way or other I will have your heart.
Joseph [aside] —
This wondrous creature is of faultless mold,
And grace plays o'er the movement of her limbs, Her marvelous beauty irresistible,
A double charm, abandons languishment,
In soft repose hints at oblivion.
In motion her imperious dignity,
At secret hours, might dictate to the king.
A most unscrupulous voluptuousness
Mars Nature in her marvelous qualities ;
A fascinating monster, fatal equally
In action or reaction of her love ;
Fair flower of poisonous perfume born to kill. Never the demon had an agency •
Where he had nought to do in work that's done.
[Aloud. ] — Take pity on yourself, on me, on him,
On me, for you would hate me mortally
When once you were awakened from this dream, To see the hideous monster you had made.
So utterly impossible this seems,
That I am prone to think it is a feint
To try my truth and prove my honesty.
Phraxanor —
Ah ! 'tis a feint that burns my body up,
And stirs my spirit like a raging sea.
Think you to pay in words ? — deeds — deeds ! For I can tell you that you have in hand
One who will have no debts.
Joseph — It is enough. 'Tis time this hopeless contest had an end. I have borne this besieging patiently,
Still hoping to arouse your modesty.
Oh ! do not force the loathing which lies hid Within my gall to rush into my face.
176 JOSEPH AND POTIPHAR'S WIFE.
Pkraxanor —
This is the greatest blessing that you shun.
Joseph —
Or the worst sin.
Phraxanor — Oh ! weigh not with such scales. Joseph —
Oh ! madam, have a care.
Phraxanor — Listen, or else
I'll set my little foot upon thy neck ; — Thou art like a beautiful and drowsy snake, Cold, and inanimate, and coiled around Upon a bank of rarest sun-blown flowers. My eye shall be the renovating sun —
Joseph —
Madam, forbear ; I'm sick to think of it.
Phraxanor —
You overdo this art, for Nature sure
Never did put disgust upon a lip
So near a woman's : an empoisoned cup Might curdle all the features of thy face ; But this same blandishment upon my brow Could never chase the color from thy cheeks.
Joseph —
Love, being forced, so sickeneth the sense, That dull monotony is nothing to it. —
A pallid appetite is sweeter far
Than shocked modesty and fierce distaste.
Phraxanor —
You are too dead a weight.
Joseph — — Why, let me go. Phraxanor
My arms are faint ; smile thou, they're ribs of steel. Joseph —
The sun ne'er shined in a pitch-black night. Phraxanor —
Oh ! ignorant boy, it is the secret hour
The sun of love doth shine most goodly fair. Contemptible darkness never yet did dull
The splendor of love's palpitating light.
At love's slight curtains, that are made of sighs, Though e'er so dark, silence is seen to stand Like to a flower closed in the night ;
Or like a lovely image drooping down
With its fair head aslant and finger raised,
And mutely on its shoulder slumbering.
JOSEPH AND POTIPHAR'S WIFE.
Pulses do sound quick music in Love's ear,
And blended fragrance in his startled breath
Doth hang the hair with drops of magic dew.
All outward thoughts, all common circumstance, Are buried in the dimple of his smile :
And the great city like a vision sails
From out the closing doors of the hushed mind. His heart strikes audibly against his ribs
As a dove's wing doth freak upon a cage,
Forcing the blood athro' the cramped veins
Faster than dolphins do o'ershoot the tide'
Coursed by the yawning shark. Therefore I say Night-blooming Cereus, and the star flower sweet, The honeysuckle, and the eglantine,
And the ringed vinous tree that yields red wine, Together with all intertwining flowers,
Are plants most fit to ramble o'er each other,
And form the bower of all-precious Love, Shrouding the sun with fragrant bloom and leaves From jealous interception of Love's gaze. —
This is Love's cabin in the light of day — — But oh ! compare it not with the black night, Delay, thou sun, and give me instant night —
Its soft, mysterious, and secret hours ;
The whitest clouds are pillows to bright stars,
Ah ! therefore shroud thine eyes.
Joseph — — Madam, for shame ! Phraxanor
Henceforth, I'll never knit with glossed bone, But interlace my fingers among thine,
And ravel them, and interlace again,
So that no work that's done content the eye, That I may never weary in my work.
Joseph —
Would that my lord were come !
Phraxanor — Thy hair shall be The silken trophy of the spirit of Love,
Where I will lap, fair chains, my wreathed arms.
Joseph —
What's to be done ? Madam, give way, I pray you.
Phraxanor —
Beware ! you'll crack my lace.
Joseph — — You will be hurt. Phraxanor
Oh ! for some savage strength !
178 JOSEPH AND POTIPHARS WIFE.
Joseph — — Away ! Away ! Phraxanor
So, you are loose —Ipray you kill me —do! Joseph —
Let me pass out at door.
Phraxanor — I have a mind
You shall at once walk with those honest limbs
Into your grave.
Joseph — — Are you a lady, madam ? Phraxanor
Iwas so, but Iam a dragon now :
My nostrils are stuffed full of splenetive fire ;
My tongue is turned into a furious sting,
With which I'll strike you — Ha ! be sure I will.
Joseph —
Madam, I did desire you no offense.
Phraxanor —
Death and perdition, no !
Joseph — Your love is lost on me, And I refused your offer ; which was wise.
Phraxanor —
Oh ! was itso ? have you so much scorn left? Unload it in my lap — let me have all,
That I may hate with cause. Malice is proud, Nor yields to trifles — nay, despise me more.
Joseph —
I ne'er despised the lady of my lord, — Only her vice.
Phraxanor — My lord — my lord — canst thou Not mouth that word distinctly from my lady ? My lord ! — He surely shall be paid full home That honors lords above a lady's love.
Thou hast no lord but me, —Iam thy lord : And thou shalt find too, — fool that was To stoop my stateliness to such calf Because he bore about panther's hide.
That not blood which fainteth in thy veins, But only infant milk. Thou minion
Bought up for drudgery with idle gold,
How dar'st thou look or wink thy traitorous eye, Much less to think, when command thy will Oh, impudence to scorn noble dame
Were't not that royalty has kissed my hand I'd surely strike thee.
!
aI
it, a
!
!
I
?
is
a
KING SOLOMON AND THE HOOPOES. 179
Joseph — Madam ! be temperate. Phraxanoi
Who bade thee speak, impudent slave ? beware ! I'll have thee whipped. — Oh! I am mad to think That ever I should bring myself to scorn
For such a stubborn minion as thou art.
Ha ! — thou mere shadow — wretched atomy ! — Filled full of nothing — making a brave show, Like to a robe blown with the boastful wind — Thou worse than ice, for that melts to the sun — Disgrace to Egypt and her feverish air ;
Thou shalt not stay in Egypt.
Joseph — — I grieve at that.
Phraxanor
I
and since I see
— There is no spirit of life in all this show,
am changed. Thou shalt stay here
Only a cheat unto the sanguine eye,
Thou shalt be given to the leech's hands
To study causes on thy bloodless heart
Why men should be like geese. — A pretty pass I've brought my dauntless spirit to. These knees, That ne'er did bend but to pluck suitors up,
And put them out of hope— Oh !
These feet by common accident have trod
On better necks than e'er bowed to the king ; And must I tie them in a band of list
Before a slave like thee ?
KING SOLOMON AND THE HOOPOES. By How. ROBERT CURZON.
[Robert Cur2ow, son of the Baroness de la Zouche, was born in 1810, and educated at Christ Church, Oxford. Entering the diplomatic service, he became private secretary to Lord Stratford de Redcliffe ; in this capacity he obtained access to the monasteries and religious houses of the Levant, and collected many valuable manuscripts and books. " Visits to the Monasteries in the Levant " appeared in 1848. This was followed by "Armenia; a Residence at Erzeroum," published in 1864. He died in August, 1873. ]
In the days of King Solomon, the son of David, who, by the virtue of his cabalistic seal, reigned supreme over genii as
Iam mad
—
180 SOLOMON AND THE HOOPOES.
well as men, and who could speak the languages of animals of all kinds, all created beings were subservient to his will. Now, when the king wanted to travel, he made use, for his conveyance, of a carpet of a square form. This carpet had the property of extending itself to a sufficient size to carry a whole army, with the tents and baggage ; but at other times it could be reduced so as to be only large enough for the sup port of the royal throne, and of those ministers whose duty it was to attend upon the person of the sovereign. Four genii of the air then took the four corners of the carpet, and carried it with its contents wherever King Solomon desired. Once the king was on a journey in the air, carried upon his throne of ivory over the various nations of the earth. The rays of the sun poured down upon his head, and he had nothing to protect him from its heat. The fiery beams were beginning to scorch his neck and shoulders,"when he saw a flock of vul tures flying past. " O vultures ! cried King Solomon, " come and fly between me and the sun, and make a shadow with your wings to protect me, for its rays are scorching"my neck and face. " But the vultures answered, and said, We are flying to the north, and your face is turned towards the south. We desire to continue on our way; and be it known unto thee, O king ! that we will not turn back in our flight, neither will we fly above your throne to protect you from the sun, although its rays may be scorching your neck and face. " Then King Solomon lifted up his voice, and said, " Cursed be ye, O vultures ! — and because you will not obey the commands of your lord, who rules over the whole world, the feathers of your neck shall fall off ; and the heat of the sun, and the cold of the winter, and the keenness of the wind, and the beating of the rain, shall fall upon your rebellious necks, which shall not be protected with feathers, like the neck of other birds. And whereas you have hitherto fared delicately, henceforward ye shall eat carrion and feed upon offal ; and your race shall be impure till the end of the world. " And it was done unto the vultures as King Solomon had said.
Now it fell out that there was a flock of hoopoes flying past ; and the king cried out to them, and said, " O hoopoes ! come and fly between me and the sun, that I may be protected from its rays by the shadow of your wings. "" Whereupon the king of the hoopoes answered, and said, O king ! we are but little fowls, and we are not able to afford much shade ;
SOLOMON AND THE HOOPOES. 181
but we will gather our nation together, and by our numbers we will make up for our small size. " So the hoopoes gathered together, and, flying in a cloud over the throne of the king, they sheltered him from the rays of the sun. When the jour ney was over, and King Solomon sat upon his golden throne, in his palace of ivory, whereof the doors were emerald, and the windows of diamonds, larger even than the diamond of Jemshea, he commanded that the king of hoopoes should stand before his feet.
" Now," said King Solomon, " for the service that thou and thy race have rendered, and the obedience thou hast shown to the king, thy lord and master, what shall be done unto thee, O hoopoe? — and what shall be given to the hoopoes of thy race, for a memorial and a reward ? "
Now the king of the hoopoes was confused with the great honor of standing before the feet of the king; and making his obeisance and laying his right claw upon his heart, he said, " O king, live forever ! Let a day be given to thy ser vant, to consider with his queen and his counselors what it shall be that the king shall give unto us for a reward. " And King Solomon said, "Be it so. "
And it was so.
But the king of the hoopoes flew away; and he went to his queen, who was a dainty hen, and he told her what had happened, and desired her advice as to what they should ask of the king for a reward ; and he called together his council, and they sat upon a tree, and they each of them desired a different thing. Some wished for a long tail ; some wished for blue and green feathers ; some wished to be as large as ostriches ; some wished for one thing, and some for another ; and they debated till the going down of the sun, but they could not agree together. Then the queen took the king of the hoopoes apart and said to him, "My dear lord and hus band, listen to my words ; and as we have preserved the head of King Solomon, let us ask for crowns of gold on our heads, that we may be superior to all other birds. "
And the words of the queen and the princesses, her daugh ters, prevailed ; and the king of the hoopoes presented him self before the throne of Solomon, and desired of him that all hoopoes should wear golden crowns upon their heads. Then Solomon said, " Hast thou considered well what it is that thou desirest? " And the hoopoe said, "I have considered well,
182 SOLOMON AND THE HOOPOES.
and we desire to"have golden crowns upon our heads. " So Solomon replied, Crowns of gold shall ye have : but, behold, thou art a foolish bird ; and when the evil days shall come upon thee, and thou seest the folly of thy heart, return here to me, and I will give thee help. " So the king of the hoopoes left the presence of King Solomon with a golden crown upon his head, and all the hoopoes had golden crowns ; and they were exceeding proud and haughty. Moreover, they went down by the lakes and the pools, and walked by the margin of the water, that they might admire themselves, as it were, in a glass. And the queen of the hoopoes gave herself airs, and sat upon a twig ; and she refused to speak to the merops, her cousins, and the other birds who had been her friends, because they were but vulgar birds, and she wore a crown of gold upon her head.
Now there was a certain fowler who set traps for birds ; and he put a piece of a broken mirror into his trap, and a hoopoe that went in to admire itself was caught. And the fowler looked at it, and saw the shining crown upon its head ; so he wrung off its head, and took the crown to Issachar, the son of Jacob, the worker in metal, and he asked him what it was. So Issachar, the son of Jacob, said, "It is a crown of brass," and he gave the fowler a quarter of a shekel for it, and desired him, if he found any more, to bring them to him, and to tell no man thereof. So the fowler caught some more hoopoes, and sold their crowns to Issachar, the son of Jacob ; until one day he met another man who was a jeweler, and he showed him several of the hoopoes' crowns. Whereupon the jeweler told him that they were of pure gold, and he gave the fowler a talent of gold for four of them.
Now when the value of these crowns was known, the fame of them got abroad, and in all the land of Israel was heard the twang of bows and the whirling of slings ; bird lime was made in every town, and the price of traps rose in the mar ket, so that the fortunes of the trapmakers increased. Not a hoopoe could show its head but it was slain or taken captive, and the days of the hoopoes were numbered. Then their minds were filled with sorrow and dismay, and before long few were left to bewail their cruel destiny.
At last, flying by stealth through the most unfrequented places, the unhappy king of the hoopoes went to the court of King Solomon, and stood again before the steps of the golden
GONE IN THE WIND. 183
throne, and with tears and groans related the misfortunes which had happened to his race.
So King Solomon looked kindly upon the king of the hoopoes, and said unto him: "Behold, did I not warn thee of thy folly, in desiring to have crowns of gold ? Vanity and pride have been thy ruin. But now, that a memorial may remain of the service which thou didst render unto me, your crowns of gold shall be changed into crowns of feathers, that ye may walk unharmed upon the earth. " Now, when the fowlers saw that the hoopoes no longer wore crowns of gold upon their heads, they ceased from the persecution of their race ; and from that time forth the family of the hoopoes have nourished and increased, and have continued in peace even to the present day.
GONE IN THE WIND. By FRIEDRICH RUCKERT. (Translated by James Clarence Mangan. )
[Friedbicb Ruckert, German poet and Orientalist, was born at Schwein- furt, May 16, 1788, and was professor of Oriental languages at Erlangen 1826- 1841, and at Berlin 1841-1848. After resigning his position at the latter place, he lived at Neusses, near Coburg, and there died January 31, 1866. He recast in German verse several of the famous books of the East, among them the " AbuSeid" of Hariri and the "Nal and Damajanti" from the Mahabharata. His original poems include: " Geharnischte Sonnette " ("Mailed Sonnets," 1814), inspired by the national movement of 1813, and "Liebesfruhling "
("Love's Spring," 1822).
James Clarence Manoan, an Irish poet, was born in Dublin, May 1, 1803.
As a boy he was a copyist and attorney's clerk, and worked at the former trade intermittently all his life. Extreme poverty, overwork, bohemian irregularity and exposure, and opium, made him a physical wreck ; and he died of cholera June 20, 1849. Several partial editions of his poems have been published. The bulk of them, and his best work, are translations. ]
Solomon ! where is thy throne ? It is gone in the wind. Babylon ! where is thy might ? It is gone in the wind.
Like the swift shadows of Noon, like the dreams of the Blind, Vanish the glories and pomps of earth in the wind.
Man ! canst thou build upon aught in the pride of thy mind ? Wisdom will teach thee that nothing can tarry behind;
184 GONE IN THE WIND.
Though there be thousand bright actions embalmed and enshrined, Myriads and millions of brighter are snow in the wind.
Solomon ! where is thy throne ? It is gone in the wind. Babylon ! where is thy might ? It is gone in the wind.
All that the genius of man hath achieved or designed, Waits but its hour to be dealt with as dust by the wind.
Say, what is Pleasure ? a phantom, a mask undefined ; Science ? an almond, whereof we can pierce but the rind ; Honor and Affluence ? Firmans and Fortune hath signed Only to glitter and pass on the wings of the wind.
Solomon ! where is thy throne ? It is gone in the wind. Babylon ! where is thy might ? It is gone in the wind. Who is the Fortunate ? He who in anguish hath pined ! He shall rejoice when his relics are dust in the wind !
Mortal ! be careful with what thy best hopes are entwined ;
Woe to the miners for Truth — where the Lampless have mined ! Woe to the seekers on earth for — what none ever find !
They and their trust shall be scattered like leaves on the wind.
Solomon ! where is thy throne ? It is gone in the wind. Babylon ! where is thy might ? It is gone in the wind. Happy in death are they only whose hearts have consigned All Earth's affections and longings and cares to the wind.
Pity, thou, reader ! the madness of poor Humankind,
Raving of Knowledge, — and Satan so busy to blind !
Raving of Glory, — like me, — for the garlands I bind (Garlands of song) are but gathered, and — strewn in the wind.
Solomon ! where is thy throne ? It is gone in the wind. Babylon ! where is thy might ? It is gone in the wind. I, Abul-Namez, must rest ; for my fire hath declined, And I hear voices from Hades like bells on the wind.
CLASSIC CHINESE POEMS. 185
CLASSIC CHINESE POEMS. (From the Shi-King : translated by William Jennings. ) A Challenge.
[This is a parallel, from the woman's side, to George Wither's " Shall I, pining in despair. "]
If, boy, thy thoughts of me were kind, I'd lift my skirts and wade the Tsin ;
But if thou be of other mind,
Is there none else my love would win ?
O craziest of crazy boys !
Ay, if thy thoughts of me were kind, I'd lift my skirts and wade the Wei ;
But if thy thoughts are else inclined, Is there none other gallant nigh ?
O craziest of crazy boys !
The Absent Husband.
I picked and picked the mouse ears, Nor gained one basket load ;
My heart was with my husband : I flung them on the road.
I climbed yon rugged mountain, My ponies all broke down ;
I filled my golden goblet
Long anxious thought to drown.
I climbed yon lofty ridges,
With my ponies black and bay ;
I filled for me my horn cup Long torture to allay.
I climbed yon craggy uplands, My steeds grew weak and ill ; My footmen were exhausted ; —
And here I sorrow still !
CLASSIC CHINESE POEMS.
Lament of a Discarded Wife.
When east winds blow unceasingly, They bring but gloominess and rain.
Strive, strive to live unitedly,
And every angry thought restrain.
Some plants we gather for their leaves, But leave the roots untouched beneath ;
So, while unsullied was my name,
I should have lived with you till death.
With slow, slow step I took the road, My inmost heart rebelling sore,
You came not far with me, indeed, You only saw me to the door.
Who calls the lettuce bitter fare,
The cress is not a whit more sweet.
Ay, feast there with your new-found bride, Well pleased, as when fond brothers meet.
The Wei, made turbid by the king, Grows limpid by the islets there.
There, feasting with your new-found bride For me no longer now you care.
Yet leave to me my fishing dam ; My wicker nets, remove them not.
My person spurned — some vacant hour May bring compassion for my lot.
Where ran the river full and deep, With raft or boat I paddled o'er ;
And where it flowed in shallower stream, I dived or swam from shore to shore.
And what we had, or what we lost, For that I strained my every nerve ;
When other folks had loss, I'd crawl Upon my knees, if aught 'twould serve.
!
And you can show me no kind care,
Nay, treated like a foe am I My virtue stood but in your way,
Like traders' goods that none will buy. Once it was feared we could not live ;
In your reverses then I shared :
CLASSIC CHINESE POEMS.
And now, when fortune smiles on you, To very poison I'm compared.
I have laid by a goodly store, —— For winter's use it was to be ;
Feast on there with your new-found bride,—
I
Rude fits of anger you have shown,
was for use in poverty !
Now left me to be sorely tried. Ah, you forget those days gone by,
When you came nestling to my side !
Comrades in War Time.
How say we have no clothes ? One plaid for both will do.
Let but the king, in raising men, Our spears and pikes renew, — We'll fight as one, we two !
How say we have no clothes ? One skirt our limbs shall hide. Let but the king, in raising men,
Halberd and lance provide, — We'll do side by side
How say we have no clothes My kirtle thou shalt wear.
Let but the king, in raising men, Armor and arms prepare, — The toils of war we'll share.
Trust tht Last Friend against the World.
A babbling current fails — To float a load of thorns away,
Of brothers, few are left us now, Yet we remain, myself and thou
Believe not others' tales, Others will lead thee far astray.
The babbling current fails — To float the firewood fagots far.
Of brothers there are left but few, Yet and thou remain, we two
Believe not others' tales, For verily untrue they are
I
! ! ?
:
:
it,
188 THE DOCTRINE OF THE MEAN.
THE DOCTRINE OF THE MEAN. By CONFUCIUS.
(Translated by James Legge, in " Chinese Classics. ")
Chapter I. 1. What Heaven has conferred is called the Nature ; an accordance with this nature is called the path of duty ; the regulation of this path is called instruc tion.
2. The path may not be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive.
3. There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself, when he is alone.
4. While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of equilibrium. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of Harmony. This Equilibrium is the great root from which grow all the human actings in the world, and this harmony is the universal path which they all should pursue.
5. Let the states of Equilibrium and harmony exist in per fection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.
Chapter II. 1. Chung-ne said, " The superior man embodies the course of the Mean; the mean man acts contrary to the course of the Mean.
2. " The superior man's embodying the course of the Mean is because he is a superior man, and so always maintains the Mean. The mean man's acting contrary to the course of the Mean is because he is a mean man, and has no caution. "
Chapter III. The Master said : " Perfect is the virtue which is according to the Mean ! Rare have they long been among the people, who could practice it ! "
Chapter IV. 1. The Master said, " I know how it is that the path of the Mean is not walked in : The Knowing go beyond it, and the stupid do not come up to it. I know how it is that the path of the Mean is not understood : The men of
THE DOCTRINE OF THE MEAN. 189
talents and virtue go beyond it, and the worthless do not come ap to it.
2. " There is no body but eats and drinks. But they are few who can distinguish flavors. " "
Chapter V. The Master said, Alas ! How is the path of the Mean untrodden ! "
Chapter VI. The Master said : " There was Shun : He in deed was greatly wise ! Shun loved to question others, and to study their words, though they might be shallow. He con cealed what was bad in them, and displayed what was good. He took hold of their two extremes, determined the Mean, and employed it in his government of the people. It was by this that he was Shun ! "
Chapter VII. The Master said : " Men all say, ' We are wise ; ' but being driven forward and taken in a net, a trap, or a pitfall, they know not how to escape. Men all say, ' We are wise ; ' but happening to choose the course of the Mean, they are not able to keep it for a round month. "
Chapter VIII. The Master said, " This was the manner of Hwuy : he made choice of the Mean, and whenever he got hold of what was good, he clasped it firmly, as if wearing it on his breast, and did not lose it. " "
Chapter IX. The Master said,
its families may be perfectly ruled ; dignities and emoluments may be declined ; naked weapons may be trampled under the feet; but the course of the Mean cannot be attained to. "
Chapter X. 1. Tsze-loo asked about energy.
2. The Master said, " Do you mean the energy of the South, the energy of the North, or the energy which you should culti vate yourself?
3. " To show forbearance and gentleness in teaching others ; and not to revenge unreasonable conduct : this is the energy of Southern regions, and the good man makes it his study.
4. " To lie under arms ; and meet death without regret : this is the energy of Northern regions, and the forceful make it their study.
5. " Therefore, the superior man cultivates a friendly har mony, without being weak. How firm is he in his energy ! He stands erect in the middle, without inclining to either side. How firm is he in his energy! When good principles prevail in the government of his country, he does not change from what he was in retirement. How firm he is in his energy ! When
The empire, its States, and
190 THE DOCTRINE OF THE MEAN.
bad principles prevail in the country, he maintains his course to death without changing. How firm is his energy ! "
Chapter XI. 1. The Master said, " To live in obscurity, and yet practice wonders, in order to be mentioned with honor in future ages ; this is what I do not do.
2. " The good man tries to proceed according to the right
path, but when he has gone halfway, he abandons it ; able so to stop.
I am not
8. " The superior man accords with the course of the Mean. Though he may be well unknown, unregarded by the world, he feels no regret. It is only the sage who is able for this. "
Chapter XII. 1. The way which the superior man pur sues, reaches wide and far, and yet is secret.
2. Common men and women, however ignorant, may inter meddle with the knowledge of it ; yet in its utmost reaches, there is that which even the sage does not know. Common men and women, however much below the ordinary standard of character, can carry it into practice ; yet in its utmost reaches there is that which even the sage is not able to carry into practice. Great as heaven and earth are, men still find some things in them with which to be dissatisfied. Thus it is, that were the superior man to speak of his way in all its great ness, nothing in the world would be found able to embrace and were he to speak of in its minuteness, nothing in the world would be found able to split it. "
It said in the Book of Poetry, The hawk flies up to heaven the fishes leap in the deep. " This expresses how this way seen above and below.
4. The way of the superior man may be found, in its simple elements, in the intercourse of common men and women but in its utmost reaches shines brightly through heaven and earth.
Chapter XIII. The Master said " The path not far from man. When men try to pursue course, which far from the common indications of consciousness, this course can not be considered the path.
2. "In the Book of Poetry, said, 'In hewing an ax handle, the pattern not far off. ' We grasp one ax handle to hew the other, and yet, we look askance from the one to the other, we may consider them as apart. Therefore, the supe rior man governs men, according to their nature, with what proper to them and as soon as they change what wrong, he stops.
;
is
is
it,
is if
it 1.
it is
a:
is is
;
3. ;
is
is
it
THE DOCTRINE OF THE MEAN. 191
3. " When one cultivates to the utmost the principles of his nature, and exercises them on the principle of reciprocity, he is not far from the path. What you do not like, when done to yourself, do not do to others.
4. " In the way of the superior man there are four things, to not one of which have I as yet attained : To serve my father, as I would require my son to serve me ; to this I have not attained. To serve my prince, as I would require my min ister to serve me ; to this I have not attained. To serve my elder brother, as I would require my younger brother to serve me ; to this I have not attained. To set the example in behav ing to a friend, as I would require him to behave to me ; to this I have not attained. Earnest in practicing the ordinary virtues, and careful in speaking about them, in his practice, he has anything defective, the superior man dares not but ex ert himself and if, in his words, he has any excess, he dares not allow himself such license. Thus his words have respect to his actions, and his actions have respect to his words
not just an entire sincerity which marks the superior man
Chapter XIV. The superior man does what proper to the station in which he he does not desire to go beyond this.
2. In position of wealth and honor, he does what proper to position of wealth and honor. In poor and low position, he does what proper to poor and low position.
Neither am I not beautiful, perhaps, —
Set up to be the universal fool. — Why, here's a waste of party-colored words High-sounding phrases, empty eloquence.
" My lord ! my lord ! " It scenteth of reproach. Sir, have a care — blood waits on insult, ha! One way or other I will have your heart.
Joseph [aside] —
This wondrous creature is of faultless mold,
And grace plays o'er the movement of her limbs, Her marvelous beauty irresistible,
A double charm, abandons languishment,
In soft repose hints at oblivion.
In motion her imperious dignity,
At secret hours, might dictate to the king.
A most unscrupulous voluptuousness
Mars Nature in her marvelous qualities ;
A fascinating monster, fatal equally
In action or reaction of her love ;
Fair flower of poisonous perfume born to kill. Never the demon had an agency •
Where he had nought to do in work that's done.
[Aloud. ] — Take pity on yourself, on me, on him,
On me, for you would hate me mortally
When once you were awakened from this dream, To see the hideous monster you had made.
So utterly impossible this seems,
That I am prone to think it is a feint
To try my truth and prove my honesty.
Phraxanor —
Ah ! 'tis a feint that burns my body up,
And stirs my spirit like a raging sea.
Think you to pay in words ? — deeds — deeds ! For I can tell you that you have in hand
One who will have no debts.
Joseph — It is enough. 'Tis time this hopeless contest had an end. I have borne this besieging patiently,
Still hoping to arouse your modesty.
Oh ! do not force the loathing which lies hid Within my gall to rush into my face.
176 JOSEPH AND POTIPHAR'S WIFE.
Pkraxanor —
This is the greatest blessing that you shun.
Joseph —
Or the worst sin.
Phraxanor — Oh ! weigh not with such scales. Joseph —
Oh ! madam, have a care.
Phraxanor — Listen, or else
I'll set my little foot upon thy neck ; — Thou art like a beautiful and drowsy snake, Cold, and inanimate, and coiled around Upon a bank of rarest sun-blown flowers. My eye shall be the renovating sun —
Joseph —
Madam, forbear ; I'm sick to think of it.
Phraxanor —
You overdo this art, for Nature sure
Never did put disgust upon a lip
So near a woman's : an empoisoned cup Might curdle all the features of thy face ; But this same blandishment upon my brow Could never chase the color from thy cheeks.
Joseph —
Love, being forced, so sickeneth the sense, That dull monotony is nothing to it. —
A pallid appetite is sweeter far
Than shocked modesty and fierce distaste.
Phraxanor —
You are too dead a weight.
Joseph — — Why, let me go. Phraxanor
My arms are faint ; smile thou, they're ribs of steel. Joseph —
The sun ne'er shined in a pitch-black night. Phraxanor —
Oh ! ignorant boy, it is the secret hour
The sun of love doth shine most goodly fair. Contemptible darkness never yet did dull
The splendor of love's palpitating light.
At love's slight curtains, that are made of sighs, Though e'er so dark, silence is seen to stand Like to a flower closed in the night ;
Or like a lovely image drooping down
With its fair head aslant and finger raised,
And mutely on its shoulder slumbering.
JOSEPH AND POTIPHAR'S WIFE.
Pulses do sound quick music in Love's ear,
And blended fragrance in his startled breath
Doth hang the hair with drops of magic dew.
All outward thoughts, all common circumstance, Are buried in the dimple of his smile :
And the great city like a vision sails
From out the closing doors of the hushed mind. His heart strikes audibly against his ribs
As a dove's wing doth freak upon a cage,
Forcing the blood athro' the cramped veins
Faster than dolphins do o'ershoot the tide'
Coursed by the yawning shark. Therefore I say Night-blooming Cereus, and the star flower sweet, The honeysuckle, and the eglantine,
And the ringed vinous tree that yields red wine, Together with all intertwining flowers,
Are plants most fit to ramble o'er each other,
And form the bower of all-precious Love, Shrouding the sun with fragrant bloom and leaves From jealous interception of Love's gaze. —
This is Love's cabin in the light of day — — But oh ! compare it not with the black night, Delay, thou sun, and give me instant night —
Its soft, mysterious, and secret hours ;
The whitest clouds are pillows to bright stars,
Ah ! therefore shroud thine eyes.
Joseph — — Madam, for shame ! Phraxanor
Henceforth, I'll never knit with glossed bone, But interlace my fingers among thine,
And ravel them, and interlace again,
So that no work that's done content the eye, That I may never weary in my work.
Joseph —
Would that my lord were come !
Phraxanor — Thy hair shall be The silken trophy of the spirit of Love,
Where I will lap, fair chains, my wreathed arms.
Joseph —
What's to be done ? Madam, give way, I pray you.
Phraxanor —
Beware ! you'll crack my lace.
Joseph — — You will be hurt. Phraxanor
Oh ! for some savage strength !
178 JOSEPH AND POTIPHARS WIFE.
Joseph — — Away ! Away ! Phraxanor
So, you are loose —Ipray you kill me —do! Joseph —
Let me pass out at door.
Phraxanor — I have a mind
You shall at once walk with those honest limbs
Into your grave.
Joseph — — Are you a lady, madam ? Phraxanor
Iwas so, but Iam a dragon now :
My nostrils are stuffed full of splenetive fire ;
My tongue is turned into a furious sting,
With which I'll strike you — Ha ! be sure I will.
Joseph —
Madam, I did desire you no offense.
Phraxanor —
Death and perdition, no !
Joseph — Your love is lost on me, And I refused your offer ; which was wise.
Phraxanor —
Oh ! was itso ? have you so much scorn left? Unload it in my lap — let me have all,
That I may hate with cause. Malice is proud, Nor yields to trifles — nay, despise me more.
Joseph —
I ne'er despised the lady of my lord, — Only her vice.
Phraxanor — My lord — my lord — canst thou Not mouth that word distinctly from my lady ? My lord ! — He surely shall be paid full home That honors lords above a lady's love.
Thou hast no lord but me, —Iam thy lord : And thou shalt find too, — fool that was To stoop my stateliness to such calf Because he bore about panther's hide.
That not blood which fainteth in thy veins, But only infant milk. Thou minion
Bought up for drudgery with idle gold,
How dar'st thou look or wink thy traitorous eye, Much less to think, when command thy will Oh, impudence to scorn noble dame
Were't not that royalty has kissed my hand I'd surely strike thee.
!
aI
it, a
!
!
I
?
is
a
KING SOLOMON AND THE HOOPOES. 179
Joseph — Madam ! be temperate. Phraxanoi
Who bade thee speak, impudent slave ? beware ! I'll have thee whipped. — Oh! I am mad to think That ever I should bring myself to scorn
For such a stubborn minion as thou art.
Ha ! — thou mere shadow — wretched atomy ! — Filled full of nothing — making a brave show, Like to a robe blown with the boastful wind — Thou worse than ice, for that melts to the sun — Disgrace to Egypt and her feverish air ;
Thou shalt not stay in Egypt.
Joseph — — I grieve at that.
Phraxanor
I
and since I see
— There is no spirit of life in all this show,
am changed. Thou shalt stay here
Only a cheat unto the sanguine eye,
Thou shalt be given to the leech's hands
To study causes on thy bloodless heart
Why men should be like geese. — A pretty pass I've brought my dauntless spirit to. These knees, That ne'er did bend but to pluck suitors up,
And put them out of hope— Oh !
These feet by common accident have trod
On better necks than e'er bowed to the king ; And must I tie them in a band of list
Before a slave like thee ?
KING SOLOMON AND THE HOOPOES. By How. ROBERT CURZON.
[Robert Cur2ow, son of the Baroness de la Zouche, was born in 1810, and educated at Christ Church, Oxford. Entering the diplomatic service, he became private secretary to Lord Stratford de Redcliffe ; in this capacity he obtained access to the monasteries and religious houses of the Levant, and collected many valuable manuscripts and books. " Visits to the Monasteries in the Levant " appeared in 1848. This was followed by "Armenia; a Residence at Erzeroum," published in 1864. He died in August, 1873. ]
In the days of King Solomon, the son of David, who, by the virtue of his cabalistic seal, reigned supreme over genii as
Iam mad
—
180 SOLOMON AND THE HOOPOES.
well as men, and who could speak the languages of animals of all kinds, all created beings were subservient to his will. Now, when the king wanted to travel, he made use, for his conveyance, of a carpet of a square form. This carpet had the property of extending itself to a sufficient size to carry a whole army, with the tents and baggage ; but at other times it could be reduced so as to be only large enough for the sup port of the royal throne, and of those ministers whose duty it was to attend upon the person of the sovereign. Four genii of the air then took the four corners of the carpet, and carried it with its contents wherever King Solomon desired. Once the king was on a journey in the air, carried upon his throne of ivory over the various nations of the earth. The rays of the sun poured down upon his head, and he had nothing to protect him from its heat. The fiery beams were beginning to scorch his neck and shoulders,"when he saw a flock of vul tures flying past. " O vultures ! cried King Solomon, " come and fly between me and the sun, and make a shadow with your wings to protect me, for its rays are scorching"my neck and face. " But the vultures answered, and said, We are flying to the north, and your face is turned towards the south. We desire to continue on our way; and be it known unto thee, O king ! that we will not turn back in our flight, neither will we fly above your throne to protect you from the sun, although its rays may be scorching your neck and face. " Then King Solomon lifted up his voice, and said, " Cursed be ye, O vultures ! — and because you will not obey the commands of your lord, who rules over the whole world, the feathers of your neck shall fall off ; and the heat of the sun, and the cold of the winter, and the keenness of the wind, and the beating of the rain, shall fall upon your rebellious necks, which shall not be protected with feathers, like the neck of other birds. And whereas you have hitherto fared delicately, henceforward ye shall eat carrion and feed upon offal ; and your race shall be impure till the end of the world. " And it was done unto the vultures as King Solomon had said.
Now it fell out that there was a flock of hoopoes flying past ; and the king cried out to them, and said, " O hoopoes ! come and fly between me and the sun, that I may be protected from its rays by the shadow of your wings. "" Whereupon the king of the hoopoes answered, and said, O king ! we are but little fowls, and we are not able to afford much shade ;
SOLOMON AND THE HOOPOES. 181
but we will gather our nation together, and by our numbers we will make up for our small size. " So the hoopoes gathered together, and, flying in a cloud over the throne of the king, they sheltered him from the rays of the sun. When the jour ney was over, and King Solomon sat upon his golden throne, in his palace of ivory, whereof the doors were emerald, and the windows of diamonds, larger even than the diamond of Jemshea, he commanded that the king of hoopoes should stand before his feet.
" Now," said King Solomon, " for the service that thou and thy race have rendered, and the obedience thou hast shown to the king, thy lord and master, what shall be done unto thee, O hoopoe? — and what shall be given to the hoopoes of thy race, for a memorial and a reward ? "
Now the king of the hoopoes was confused with the great honor of standing before the feet of the king; and making his obeisance and laying his right claw upon his heart, he said, " O king, live forever ! Let a day be given to thy ser vant, to consider with his queen and his counselors what it shall be that the king shall give unto us for a reward. " And King Solomon said, "Be it so. "
And it was so.
But the king of the hoopoes flew away; and he went to his queen, who was a dainty hen, and he told her what had happened, and desired her advice as to what they should ask of the king for a reward ; and he called together his council, and they sat upon a tree, and they each of them desired a different thing. Some wished for a long tail ; some wished for blue and green feathers ; some wished to be as large as ostriches ; some wished for one thing, and some for another ; and they debated till the going down of the sun, but they could not agree together. Then the queen took the king of the hoopoes apart and said to him, "My dear lord and hus band, listen to my words ; and as we have preserved the head of King Solomon, let us ask for crowns of gold on our heads, that we may be superior to all other birds. "
And the words of the queen and the princesses, her daugh ters, prevailed ; and the king of the hoopoes presented him self before the throne of Solomon, and desired of him that all hoopoes should wear golden crowns upon their heads. Then Solomon said, " Hast thou considered well what it is that thou desirest? " And the hoopoe said, "I have considered well,
182 SOLOMON AND THE HOOPOES.
and we desire to"have golden crowns upon our heads. " So Solomon replied, Crowns of gold shall ye have : but, behold, thou art a foolish bird ; and when the evil days shall come upon thee, and thou seest the folly of thy heart, return here to me, and I will give thee help. " So the king of the hoopoes left the presence of King Solomon with a golden crown upon his head, and all the hoopoes had golden crowns ; and they were exceeding proud and haughty. Moreover, they went down by the lakes and the pools, and walked by the margin of the water, that they might admire themselves, as it were, in a glass. And the queen of the hoopoes gave herself airs, and sat upon a twig ; and she refused to speak to the merops, her cousins, and the other birds who had been her friends, because they were but vulgar birds, and she wore a crown of gold upon her head.
Now there was a certain fowler who set traps for birds ; and he put a piece of a broken mirror into his trap, and a hoopoe that went in to admire itself was caught. And the fowler looked at it, and saw the shining crown upon its head ; so he wrung off its head, and took the crown to Issachar, the son of Jacob, the worker in metal, and he asked him what it was. So Issachar, the son of Jacob, said, "It is a crown of brass," and he gave the fowler a quarter of a shekel for it, and desired him, if he found any more, to bring them to him, and to tell no man thereof. So the fowler caught some more hoopoes, and sold their crowns to Issachar, the son of Jacob ; until one day he met another man who was a jeweler, and he showed him several of the hoopoes' crowns. Whereupon the jeweler told him that they were of pure gold, and he gave the fowler a talent of gold for four of them.
Now when the value of these crowns was known, the fame of them got abroad, and in all the land of Israel was heard the twang of bows and the whirling of slings ; bird lime was made in every town, and the price of traps rose in the mar ket, so that the fortunes of the trapmakers increased. Not a hoopoe could show its head but it was slain or taken captive, and the days of the hoopoes were numbered. Then their minds were filled with sorrow and dismay, and before long few were left to bewail their cruel destiny.
At last, flying by stealth through the most unfrequented places, the unhappy king of the hoopoes went to the court of King Solomon, and stood again before the steps of the golden
GONE IN THE WIND. 183
throne, and with tears and groans related the misfortunes which had happened to his race.
So King Solomon looked kindly upon the king of the hoopoes, and said unto him: "Behold, did I not warn thee of thy folly, in desiring to have crowns of gold ? Vanity and pride have been thy ruin. But now, that a memorial may remain of the service which thou didst render unto me, your crowns of gold shall be changed into crowns of feathers, that ye may walk unharmed upon the earth. " Now, when the fowlers saw that the hoopoes no longer wore crowns of gold upon their heads, they ceased from the persecution of their race ; and from that time forth the family of the hoopoes have nourished and increased, and have continued in peace even to the present day.
GONE IN THE WIND. By FRIEDRICH RUCKERT. (Translated by James Clarence Mangan. )
[Friedbicb Ruckert, German poet and Orientalist, was born at Schwein- furt, May 16, 1788, and was professor of Oriental languages at Erlangen 1826- 1841, and at Berlin 1841-1848. After resigning his position at the latter place, he lived at Neusses, near Coburg, and there died January 31, 1866. He recast in German verse several of the famous books of the East, among them the " AbuSeid" of Hariri and the "Nal and Damajanti" from the Mahabharata. His original poems include: " Geharnischte Sonnette " ("Mailed Sonnets," 1814), inspired by the national movement of 1813, and "Liebesfruhling "
("Love's Spring," 1822).
James Clarence Manoan, an Irish poet, was born in Dublin, May 1, 1803.
As a boy he was a copyist and attorney's clerk, and worked at the former trade intermittently all his life. Extreme poverty, overwork, bohemian irregularity and exposure, and opium, made him a physical wreck ; and he died of cholera June 20, 1849. Several partial editions of his poems have been published. The bulk of them, and his best work, are translations. ]
Solomon ! where is thy throne ? It is gone in the wind. Babylon ! where is thy might ? It is gone in the wind.
Like the swift shadows of Noon, like the dreams of the Blind, Vanish the glories and pomps of earth in the wind.
Man ! canst thou build upon aught in the pride of thy mind ? Wisdom will teach thee that nothing can tarry behind;
184 GONE IN THE WIND.
Though there be thousand bright actions embalmed and enshrined, Myriads and millions of brighter are snow in the wind.
Solomon ! where is thy throne ? It is gone in the wind. Babylon ! where is thy might ? It is gone in the wind.
All that the genius of man hath achieved or designed, Waits but its hour to be dealt with as dust by the wind.
Say, what is Pleasure ? a phantom, a mask undefined ; Science ? an almond, whereof we can pierce but the rind ; Honor and Affluence ? Firmans and Fortune hath signed Only to glitter and pass on the wings of the wind.
Solomon ! where is thy throne ? It is gone in the wind. Babylon ! where is thy might ? It is gone in the wind. Who is the Fortunate ? He who in anguish hath pined ! He shall rejoice when his relics are dust in the wind !
Mortal ! be careful with what thy best hopes are entwined ;
Woe to the miners for Truth — where the Lampless have mined ! Woe to the seekers on earth for — what none ever find !
They and their trust shall be scattered like leaves on the wind.
Solomon ! where is thy throne ? It is gone in the wind. Babylon ! where is thy might ? It is gone in the wind. Happy in death are they only whose hearts have consigned All Earth's affections and longings and cares to the wind.
Pity, thou, reader ! the madness of poor Humankind,
Raving of Knowledge, — and Satan so busy to blind !
Raving of Glory, — like me, — for the garlands I bind (Garlands of song) are but gathered, and — strewn in the wind.
Solomon ! where is thy throne ? It is gone in the wind. Babylon ! where is thy might ? It is gone in the wind. I, Abul-Namez, must rest ; for my fire hath declined, And I hear voices from Hades like bells on the wind.
CLASSIC CHINESE POEMS. 185
CLASSIC CHINESE POEMS. (From the Shi-King : translated by William Jennings. ) A Challenge.
[This is a parallel, from the woman's side, to George Wither's " Shall I, pining in despair. "]
If, boy, thy thoughts of me were kind, I'd lift my skirts and wade the Tsin ;
But if thou be of other mind,
Is there none else my love would win ?
O craziest of crazy boys !
Ay, if thy thoughts of me were kind, I'd lift my skirts and wade the Wei ;
But if thy thoughts are else inclined, Is there none other gallant nigh ?
O craziest of crazy boys !
The Absent Husband.
I picked and picked the mouse ears, Nor gained one basket load ;
My heart was with my husband : I flung them on the road.
I climbed yon rugged mountain, My ponies all broke down ;
I filled my golden goblet
Long anxious thought to drown.
I climbed yon lofty ridges,
With my ponies black and bay ;
I filled for me my horn cup Long torture to allay.
I climbed yon craggy uplands, My steeds grew weak and ill ; My footmen were exhausted ; —
And here I sorrow still !
CLASSIC CHINESE POEMS.
Lament of a Discarded Wife.
When east winds blow unceasingly, They bring but gloominess and rain.
Strive, strive to live unitedly,
And every angry thought restrain.
Some plants we gather for their leaves, But leave the roots untouched beneath ;
So, while unsullied was my name,
I should have lived with you till death.
With slow, slow step I took the road, My inmost heart rebelling sore,
You came not far with me, indeed, You only saw me to the door.
Who calls the lettuce bitter fare,
The cress is not a whit more sweet.
Ay, feast there with your new-found bride, Well pleased, as when fond brothers meet.
The Wei, made turbid by the king, Grows limpid by the islets there.
There, feasting with your new-found bride For me no longer now you care.
Yet leave to me my fishing dam ; My wicker nets, remove them not.
My person spurned — some vacant hour May bring compassion for my lot.
Where ran the river full and deep, With raft or boat I paddled o'er ;
And where it flowed in shallower stream, I dived or swam from shore to shore.
And what we had, or what we lost, For that I strained my every nerve ;
When other folks had loss, I'd crawl Upon my knees, if aught 'twould serve.
!
And you can show me no kind care,
Nay, treated like a foe am I My virtue stood but in your way,
Like traders' goods that none will buy. Once it was feared we could not live ;
In your reverses then I shared :
CLASSIC CHINESE POEMS.
And now, when fortune smiles on you, To very poison I'm compared.
I have laid by a goodly store, —— For winter's use it was to be ;
Feast on there with your new-found bride,—
I
Rude fits of anger you have shown,
was for use in poverty !
Now left me to be sorely tried. Ah, you forget those days gone by,
When you came nestling to my side !
Comrades in War Time.
How say we have no clothes ? One plaid for both will do.
Let but the king, in raising men, Our spears and pikes renew, — We'll fight as one, we two !
How say we have no clothes ? One skirt our limbs shall hide. Let but the king, in raising men,
Halberd and lance provide, — We'll do side by side
How say we have no clothes My kirtle thou shalt wear.
Let but the king, in raising men, Armor and arms prepare, — The toils of war we'll share.
Trust tht Last Friend against the World.
A babbling current fails — To float a load of thorns away,
Of brothers, few are left us now, Yet we remain, myself and thou
Believe not others' tales, Others will lead thee far astray.
The babbling current fails — To float the firewood fagots far.
Of brothers there are left but few, Yet and thou remain, we two
Believe not others' tales, For verily untrue they are
I
! ! ?
:
:
it,
188 THE DOCTRINE OF THE MEAN.
THE DOCTRINE OF THE MEAN. By CONFUCIUS.
(Translated by James Legge, in " Chinese Classics. ")
Chapter I. 1. What Heaven has conferred is called the Nature ; an accordance with this nature is called the path of duty ; the regulation of this path is called instruc tion.
2. The path may not be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive.
3. There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself, when he is alone.
4. While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of equilibrium. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of Harmony. This Equilibrium is the great root from which grow all the human actings in the world, and this harmony is the universal path which they all should pursue.
5. Let the states of Equilibrium and harmony exist in per fection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.
Chapter II. 1. Chung-ne said, " The superior man embodies the course of the Mean; the mean man acts contrary to the course of the Mean.
2. " The superior man's embodying the course of the Mean is because he is a superior man, and so always maintains the Mean. The mean man's acting contrary to the course of the Mean is because he is a mean man, and has no caution. "
Chapter III. The Master said : " Perfect is the virtue which is according to the Mean ! Rare have they long been among the people, who could practice it ! "
Chapter IV. 1. The Master said, " I know how it is that the path of the Mean is not walked in : The Knowing go beyond it, and the stupid do not come up to it. I know how it is that the path of the Mean is not understood : The men of
THE DOCTRINE OF THE MEAN. 189
talents and virtue go beyond it, and the worthless do not come ap to it.
2. " There is no body but eats and drinks. But they are few who can distinguish flavors. " "
Chapter V. The Master said, Alas ! How is the path of the Mean untrodden ! "
Chapter VI. The Master said : " There was Shun : He in deed was greatly wise ! Shun loved to question others, and to study their words, though they might be shallow. He con cealed what was bad in them, and displayed what was good. He took hold of their two extremes, determined the Mean, and employed it in his government of the people. It was by this that he was Shun ! "
Chapter VII. The Master said : " Men all say, ' We are wise ; ' but being driven forward and taken in a net, a trap, or a pitfall, they know not how to escape. Men all say, ' We are wise ; ' but happening to choose the course of the Mean, they are not able to keep it for a round month. "
Chapter VIII. The Master said, " This was the manner of Hwuy : he made choice of the Mean, and whenever he got hold of what was good, he clasped it firmly, as if wearing it on his breast, and did not lose it. " "
Chapter IX. The Master said,
its families may be perfectly ruled ; dignities and emoluments may be declined ; naked weapons may be trampled under the feet; but the course of the Mean cannot be attained to. "
Chapter X. 1. Tsze-loo asked about energy.
2. The Master said, " Do you mean the energy of the South, the energy of the North, or the energy which you should culti vate yourself?
3. " To show forbearance and gentleness in teaching others ; and not to revenge unreasonable conduct : this is the energy of Southern regions, and the good man makes it his study.
4. " To lie under arms ; and meet death without regret : this is the energy of Northern regions, and the forceful make it their study.
5. " Therefore, the superior man cultivates a friendly har mony, without being weak. How firm is he in his energy ! He stands erect in the middle, without inclining to either side. How firm is he in his energy! When good principles prevail in the government of his country, he does not change from what he was in retirement. How firm he is in his energy ! When
The empire, its States, and
190 THE DOCTRINE OF THE MEAN.
bad principles prevail in the country, he maintains his course to death without changing. How firm is his energy ! "
Chapter XI. 1. The Master said, " To live in obscurity, and yet practice wonders, in order to be mentioned with honor in future ages ; this is what I do not do.
2. " The good man tries to proceed according to the right
path, but when he has gone halfway, he abandons it ; able so to stop.
I am not
8. " The superior man accords with the course of the Mean. Though he may be well unknown, unregarded by the world, he feels no regret. It is only the sage who is able for this. "
Chapter XII. 1. The way which the superior man pur sues, reaches wide and far, and yet is secret.
2. Common men and women, however ignorant, may inter meddle with the knowledge of it ; yet in its utmost reaches, there is that which even the sage does not know. Common men and women, however much below the ordinary standard of character, can carry it into practice ; yet in its utmost reaches there is that which even the sage is not able to carry into practice. Great as heaven and earth are, men still find some things in them with which to be dissatisfied. Thus it is, that were the superior man to speak of his way in all its great ness, nothing in the world would be found able to embrace and were he to speak of in its minuteness, nothing in the world would be found able to split it. "
It said in the Book of Poetry, The hawk flies up to heaven the fishes leap in the deep. " This expresses how this way seen above and below.
4. The way of the superior man may be found, in its simple elements, in the intercourse of common men and women but in its utmost reaches shines brightly through heaven and earth.
Chapter XIII. The Master said " The path not far from man. When men try to pursue course, which far from the common indications of consciousness, this course can not be considered the path.
2. "In the Book of Poetry, said, 'In hewing an ax handle, the pattern not far off. ' We grasp one ax handle to hew the other, and yet, we look askance from the one to the other, we may consider them as apart. Therefore, the supe rior man governs men, according to their nature, with what proper to them and as soon as they change what wrong, he stops.
;
is
is
it,
is if
it 1.
it is
a:
is is
;
3. ;
is
is
it
THE DOCTRINE OF THE MEAN. 191
3. " When one cultivates to the utmost the principles of his nature, and exercises them on the principle of reciprocity, he is not far from the path. What you do not like, when done to yourself, do not do to others.
4. " In the way of the superior man there are four things, to not one of which have I as yet attained : To serve my father, as I would require my son to serve me ; to this I have not attained. To serve my prince, as I would require my min ister to serve me ; to this I have not attained. To serve my elder brother, as I would require my younger brother to serve me ; to this I have not attained. To set the example in behav ing to a friend, as I would require him to behave to me ; to this I have not attained. Earnest in practicing the ordinary virtues, and careful in speaking about them, in his practice, he has anything defective, the superior man dares not but ex ert himself and if, in his words, he has any excess, he dares not allow himself such license. Thus his words have respect to his actions, and his actions have respect to his words
not just an entire sincerity which marks the superior man
Chapter XIV. The superior man does what proper to the station in which he he does not desire to go beyond this.
2. In position of wealth and honor, he does what proper to position of wealth and honor. In poor and low position, he does what proper to poor and low position.
