Circumspection If â—o him occurs a great affluence of Words he â—resumes not to expose it he restrâ—ins himself In a word he is â—o rigorous a Censurer of himself that he is not aâ— rest when his Words correspond not to his Actionsâ— and his Actions to his Words Now the way cries he by which a Man arrives at this Perâ—ection is a solid and constant Virtue To this his Masters Doctrine Cusâ— here adds a Moral worthy of their Meditation who have a desire to perfect themselves The perfect Man says this worthy Disciple of so great a Philosopher the perfect Man governs himself according to his present State and coveâ—s notâ—ing beyond it If he find himself in the midst of Riches he acts like a Rich Man but addicts not himself to unlawful Pleasures he avoidâ— Luâ—ury detests Pride offends no Body If he is in a poor and contemptible State he acts as a poor and mean Man ought to Act but he does nothing unworthy of a Grave and Worthy Manâ— If he be remoâ—e from his own Country he behaves himself as a Stranger ought to do but he is always like himself If he is in Affliction and Adversity he does not insolently affront his Destiny but has Courage and Resolution nothing can shake his Constancy If he is advanc'dâ— to the Dignities of State he keeps his Rank but never treats his Inferiours with Severity and if he sees himself below others â—e is humble he never departs from the Respect he owes to his Superiours but he never purchases their Favour with Flattery He uses his utmost Endeavours to perfect himself and exacts nothing of others with Severity 'T is upon this account that he expresses no Discontent or Anger to any Person If he liâ—ts up his Eyes towards Heaven 't is not to complain for that it has not sent him Prosperity or to murmur for that it Afflicts him If he looks down towards the Ground 't is not to reproach Men and attribute the Cause of his Miseries and Necessities unto them 't is to testifie his Humility that is to say that he is always contended with his Condition that he desires nothing beyond and that with Submission and an even Spirit he expects whatever Heaven shall Ordain concerning him Thus he rejoyceth in a certain Tranquillity which may well be compar'd to the top of those Mountains which are higher than the Region where the Thunder and Tempests are form'd In the Sequel of this Book he Discourses of the profound Respect which the ancient Chineses and especially the Kings and Emperors had for their Parents and of the exact Obedience which they paid them If a King said they Honours and Obeys his Father and Mother certainly he will endeavour to excite his Subjects to follow his Example for brieâ—ly a Man that loves Virtue desires that all others should likewise esteem it especially if it is his Interest that they should be Virtuous Now 't is of great importance to a King that his Subjects do love Virtue and practice it Indeed how can he hope to be obey'd by his Subjects if himself refuses to Obey those that gave him Life After all if a Prince desires to bring his Subjects to be Obedient to their Parents he must shew Kindness towards them and treat them with that tenderness which Fathers have for their Children for we willingly imitate those whom we Love and of whom we think we are Belov'd But if this Prince by his Conduct excites his Subjects to give Obedience to their Parents and afterwards Obey him as their common Father most certainly they will Obey Heaven from whence Crowns and Empires do come Heaven which is the Soveraign Father of all And what will be the effect of this Obedience It will happen that Heaven will diffuse its Blessings on those that shall thus well acquit themselves It will abundantly recompence so admirable a Virtue it will make Peace and Concord every where to Reign so that the King and his Subjects will seem as one single Family where the Subjects Obeying their King as their Father and the King Loving his Subjects as his Children they will all lead as in a single but rich magnificent regular and convenient House the happiest and most peaceable Life imaginable To return to Confucius as he knew that the Examples of Kings made a great impression on Mens Minds so he proposes that of the Emperor Xun in respect of the Obedience which Children owe to their Parents Oh how great has the Obedience of this Emperor been crys Confucius Thus continues he if he has obtain'd from Heaven the Imperial Crown 't is the Recompence of this Virtue 'T is this Virtue that procured him so many Revenues those immense Riches and vast Kingdoms which are only limited by the Ocean 'T is this Virtue that has render'd his Name so Famous throughout the World In fine I doubt not but that long and peaceable Life which he enjoy'd ought to be consider'd as a Recompence of this Virtue To hear this Philosopher speak would it not be said that he had read the Decalogue and understood the Promise which God has there made to those that Honour their Father and Mother But if by what Confucius declares it seems that the Decalogue was not unknown to him it will rather seem that he knew the Maxims of the Gospel when we shall see what he Teaches concerning Charity which he says it is necessary to have for all Men. That Love saith he which it is requisite for all Men to have is not a Stranger to Man 't is Man himself or if you will 't is a Natural Property of Man which dictates unto him that he ought generally to love all Men. Nevertheless above all Men to love his Father and Mother is his main and principal Duty from the practice of which he afterwards proceeds as by degrees to the practise of that Universal Love whose object is all Mankind 'T is from this Universal Love that distributive Justice comes that Justice which makes us to render to every one his Due and more especially to cherish and honour Wise and upright Men and to advance them to the Dignities and Offices of State That difference which is between the Love we have for our Parents and that we have for others between the Love we bear to Virtuous and Learned Men and that we bear to those which have not so much Virtue or Ability that difference I say is as it were a Harmony a Symmetry of Duties which the Reason of Heaven has protected and in which nothing must be Changed For the Conduct of Life Confucius proposes Five Rules which he calls Universal The First Regards the Justice that ought to be practis'd between a King and his Subjects The Second Respects the Love that ought to be between a Father and his Children The Third Recommends Conjugal Fidelity to Husbands and Wives The Fourth concerns the Subordination that ought to appear between Elder and Younger Brothers The Fifth
obliges Friends to live in Concord in great Unity and mutual Kindness Behold adds he the Five General Rules which every one ought to observe behold as it were the Five Publick Roads by which Men ought to pass But after all we cannot observe these Rules if these Three Virtues are wanting Prudence which makes us discern Good from Evil Vniversal Love which makes us love all Men and that Resolution which makes us constantly to persevere in the Adhesion to Good and Aversion to Evil. But for fear least some fearful Persons not well verst in Morality should imagine that it is impossible for them to acquire these Three Virtues he affirms that there is no Person incapable of acquiring them that the impotence of the Man is voluâ—tary How dull soever a Man is should he says he be without any Experience yet if he desires to learn and grows not weary in the Study of Virtue he is not very far from Prudence If a Man although full of Self-love endeavours to perform good Actions behold him already very near that Universal Love which engages him to do Good to all In fine if a Man feels a secret Shame when he hears impure and unchast Discourses if he cannot forbear Blushing thereat he is not far from that Resolution of Spirit which makes him constantly to seek after Good and to have an Aversion for Evil. After that the Chinese Philosopher has Treated of these Five Universal Rules he proposes Nine particular ones for Kings because that he considers their Conduct as a publick Source of Happiness or Misery They are these 1. A King ought incessantly to labour to adorn his Person with all sorts of Virtues 2. He ought to Honour and Cherish the Wise and Virtuous 3. He ought to Respect and Love those that gave him Birth 4. He ought to Honour and Esteem those Ministers that distinguish themselves by their Ability and those which Exercise the principal Offices of the Magistracy 5. He ought to accommodate himself as much as it is possible to the Sentiments and Mind of other Ministers and as for those that have less considerable Employs he ought to consider them as his Members 6. He ought to Love his People even the meanest as his own Children and to share in the various Subjects of Joy or Sorrow which they may have 7. He ought to use his utmost to bring into his Kingdom several able Artificers in all sorts of Arts for the advantage and conveniency of his Subjects 8. He ought kindly and courteously to receive Strangers and Travellers and fully to protect them 9. Lastly he ought tenderly to love the Princes and great Men of his Empire and so heartily to Study their Interests that they may Love him and be ever Faithful to him Rightly to understand the Morals of Confucius it is here necessary to speak one Word concerning the distinction which he makes between the Saint and Wise. To the one and the other he attributes certain things in common But to the Saint he gives some Qualities and advantages which he says that the Wise has not He says That Reason and Innocence have been equally communicated to the Wise and to the Saint and likewise to all other Men but that the Saint has never in the least declin'd from right Reason and has constantly preserv'd his Integrity whereas the Wise has not always preserv'd it having not always followed the Light of Reason because of several Obstacles he has met with in the practice of Virtue and especially by Reason of his Passions whereunto he is a Slave So that it is necessary that he does his utmost that he use great Pains and Endeavours to put his Heart in a good posture and to govern himself according â—o the Lights of Right Reason and the Rules of Virtue Cusu Reasoning hereon the better to illustrate his Masters Doctrine compares those that have lost their first Integrity and desires to regain it to those wither'd and almost dead Trees that notwithstanding have in the Trunk and Roots a certain Juice a certain Principle of Life which makes them cast forth shoots If saith he we take care of these Trees if we Cultivate them Water them and Prune off the dead Branches it will happen that this Tree will re-assume its former State After the same manner although one has lost his first Integrity and Innocence he need only â—xcite the Good that remains use Pains and Industry and he will Infallibly arrive at the highest Virtue This last State saith Cusu this State of the Wise is called Giantao that is to say The Road and the Reason of Man or rather the way which leads to the Origine of the first Perfection And the State of the Saint is called Tientao that is to say The Reason of Heaven or the First Rule which Heaven has equally distributed to all Men and which the Saints have always observ'd without turning either on the Right Hand or on the Left As Rules do in brief contain the principal Duties and that we may easily retain them Confucius gives Five to those that desire to chuse the Good and adhere thereto 1. It is necessary after an exact and extensive manner to know the Causes Properties and Differences of all Things 2. Because that amongst the Things which are known there may be some which are not perfectly known it is necessary carefully to examine them to weigh them Minutely and in every Circumstance and thereon to consult Wise Intelligent and Experienc'd Men. 3. Although it seems that we clearly apprehend certain Things yet because it is easie to transgress through Precipitancy in the too much or too little it is necessary to Meditate afterwards in particular on the things we believe we know and to weigh every thing by the weight of Reason with all the attentiveness of Spirit and with the utmost exactness whereof we are capable 4. It is necessary to endeavour not to apprehend Things after a confused manner it is requisite to have some clear Ideas thereof so that we may truly discern the Good from the Bad thâ— True from the False 5. Lastly after that we shall have observ'd all these Things we must reduce to Action sincerely and constantly perform and execute to the utmost of our Power the good Resolutions which we have taken We cannot better conclude this Book than with these Excellent Words of Cuâ—u Take heed saith he how you Act when you are alone Although you should be retired into the most Solitary and most private place of thine House you ought to do nothing whereof you would be asham'd if you were in Company or in Publick Have you a desire continues he that I should shew you after what manner he that has acquir'd some Perfection governs himself Why he keeps a continual watch upon himself he undertakes nothing begins nothing pronounces no Word whereon he has not Meditated Before he raises any Motion in his Heart he carefully observes himself he reflects on every thing
correspond with the Wisest associatâ— with the best Men. LV. To Sin and not to Repent is properly to Sin LVI 'T is good to Fast somâ— times to give thy Mind to Meditation and to the Study of Virtue The Wise Man is taken up with other Cares than with the continual Cares of his Nourishment The best cultivated Earth frustrates the hopes of the Labourer when the Seasons are Irregular All the Rules of Husbandry could not secure him from Death in the time of a hard Famine but Virtue is never fruitless LVII The Wise Man must learn to know the Heart of Man to the end â—hat taking every one according to his own Inclination he may not labour in Vain when he shall discourse to him of Virtue All Men ought not to be instruâ—ted after the same way There are divers Paths that lead to Virtue the Wise Man ought not to ignore them LVIII Combat Night and Day against thy Viâ—es aâ—d if by thy Cares and Vigilance thou gainst the Victory over thy self couragiously attack the Vices of others but attack them not before this be done There is nothing more Ridiculous than to complain of others defecâ—â— when we have the very same LIX The good Man Sins sometimes weakness is Natural to him But he ought to watch so diligently over himself that he never fall twice into the same Crime LX. We have three Friends that are Useful to us a Sincere Friend a Faithful Friend a Friend that Hears every Thing that Examines what is told him and that Speaks little But we have three also whose Friendship is pernicious a Hypocrite a Flattâ—rer and a great Talker LXI He that applies himself to Virtue has three Enemies to conflict which he must subdue Incontinence when he is as yet in the vigour of his Age and the Blood boils in his Veins Contests and Disputes when he is arriv'd at a mature Age and Covetousness when he is old LXII There are three Things that the Wise Man ought to Reverence the Laws of Heaven Great Men and the Words of Good Men. LXIII We may have an Aversion for an Enemy without desiring Revenge The Motions of Nature are not always Criminal LXIV Distrust a Flatterer a Man affected in his Discourses and who every where boasts of his Eloquence This is not the Character of true Virtue LXV Silence is absolutely necessary to the Wise Man Great Discourses elaborate Discourses pieces of Eloquence ought to be a Language unknown to him his Actions ought to be his Language As for me I would never Speak more Heaven Speaks but what Language does it use to preach to Men that there is a Sovereign Principle from whence all things depend a Soveraign Principle which makes them to Act and Move It s Motion is its Language it reduces the Seasons to their Time it agitates Nature it makes it produce This Silence is Eloquent LXVI The Wise Man ought to hate several sorts of Men. He ought to hate those that divulge the defects of others and take delight in discoursing therein He ought to hate those that being adorn'd only with very mean Qualities and who being moreover of a low Birth do revâ—â—e and temerariously murmur against tâ—ose that are promoted to Dignities of State He ought to hate a Valiant Man when his Valour is not accompanied with Civility nor Prudence He ought to haâ—â— those sorts of Men that are puff'◠〈◊〉 with Self-Love who being always Conceited of their own Merit and Idolaters of their own Opinions do assault all deride all and never consult Reason He ought to hate those who having very small Illuminations do presume to censure what others do He ought to hate proud Men. In a word he ought to hate those who make it a Custom to spie out others Defects to publish them LXVII It is very difficult to associate with the Populace These sort of Men grow familiar and insolent when we have too much Correspondence with them And because they imagine they are slighted when never so little neglected we draw their Aversion upon us LXVIII He that is arriv'd at the Fortieth Year of his Age and who has hitherto been a Slave to some Criminal Habit is not in a conditioâ— to subdue it I hold his Malady incurable he will persevere in his Crime unâ—il Death LXIX Afflict not thy self at the Death of a Brother Death and Life are in the Power of Heaven to which the Wise Man is bound to submit Moreover all the Men of the Earth are thy Brethren why then shouldst thou weep for â—ne at a time when so many others remain alive LXX The Natural Light is only a perpetual Conformity of our Soul with the Laws of Heaven Men can never lose this Light It is true that the Heart of Man being inconstant and wavering it is sometimes covered over with so many Clouds that it seems wholly extinguish'd The Wise Man experiences it himself â—or he may fall into small Errors and commit light Offences Yet the Wise Man cannot be Virtuous whilst he is in this state it would be a Contradiction to say it LXXI It is very difficult when Poor not to hate Poverty But it is possible to be Rich without being Proud LXXII The Men of the first Ages applied themselves to Learning and Knowledge only for themselves that is to say to become Virtuous This was all the praise they expected from their Labours and Lucubrations But Men at present do only seek praise they study only out of Vanity and to pass for Learned in the esteem of Men. LXXIII The Wise Man seeks the cause of his Defects in himself But the Fool avoiding himself seeks it in all others besides himself LXXIV The Wise Man ought to have a severe Gravity but it ought not to be fierce and untractable He ought to love Society but to avoid great Assemblies LXXV The Love of Hatred of People ought not to be the Rule of thy Love or Hatred Examine whether they have Reason LXXVI Contract Friendship with a Man whose Heart is upright and sincere with a Man that loves to learn and who can teach thee something in his turn Other Men are unworthy of thy Friendship LXXVII He that has Faults and strives not to amend them ought at least to do his endeavour to conceal them The Wise Man's Defects are like the Eclipses of the Sun they come to every ones Knowledge The Wise Man ought upon this account to endeavour to cover himself with a Cloud I say the same thing of Princes LXXVIII Readily abandon thy Country when Virtue is there depress'd and Vice encourag'd But if thou designest not to renounce the Maxims of the Age in thy retreat and exile remain in thy miserable Country for what Reasoâ— shouldst thou leave it LXXIX When thy Countries Safety is concern'd stand not to consult but exposâ— thy sâ—lf LXXX Heaven shortens not the Life of Man 't is Man that does it by his own Crimes Thou mayst avoid the Calamities that come from Heaven but thou canst never escape those which thou drawest upon thy self by thy Crimes FINIS * Voyez le Traitte de Morale de l'Autheur de la Recheâ—che de la Verité