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2. Tsze-fuh King-pih reported the observation to Tszekung, who said, “Let me use the comparison of a house and its encompassing wall. My wall only reaches to the shoulders. One may peep over it, and see whatever is valuable in the apartments.

3. “The wall of my master is several fathoms high. If one do not find the door and enter by it, he cannot see the ancestral temple with its beauties, nor all the officers in their rich array.

4. “But I may assume that they are few who find the door, Was not the observation of the chief only what might have been expected ?

XXIV. Shuh-sun Woo-shuh having spoken revilingly of Chung-ne, Tsze-kung said, “It is of no use doing so. Chung-ne cannot be reviled. The talents and virtue of other men are hillocks and mounds, which may be stept over. Chung-ne is the sun or moon, which it is not possible to step over. Although a man may wish to cut himself off from the sage, what harm can be do to the sun moon ? He only shows that he does not know his own capacity.”

XXV. 1. Tsze-k'in addressing Tsze-kung, said, “You are too modest. How can Chung-ne be said to be superior to you?”

2. Tsze-kung said to him, “For one word a man is


ARY PEOPLE COULD NOT UNDERSTAND THE MASTER. 1. “Woo" was the honorary epithet of Chow Kew, one of the chiefs of the Shuh-sun family. From a mention of him in the “ Family Sayings," we may conclude that he was given to envy and detraction. The term rendered "house" is now the cominon word for a "palace,” but here it is to be taken generally for a house or building. It is a poor house, as representing the disciple, and a ducal mansion, as representing his master. Many commentators make the wall to be the sole object in the comparison; but it is better to take both the house and the wall as members of the comparison. The wall is not a part of the house, but one inclosing it.


25. CONFUCIUS CAN NO MORE BE EQUALLED THAN THE HEAVENS CAN BE CLIMBED :-BY TSZE-KUNG. We find it difficult to conceive of the sage's disciples speaking to one another, as Tsze-k'in does here to Tszekung; and Hing Ping says that this was not the disciple Tsze-k'in, but another man of the same surname and designation. But this is inadmissible, especially as we find the same parties, in I. X., talking about the character of their master, I think it likely the conversation took place

often deemed to be wise, and for one word he is often deemed to be foolish. We ought to be careful indeed in what we say.

3. “ Our Master cannot be attained to, just in the same way as the heavens cannot be gone up to by the steps of

a stair.

4. “Were our Master in the position of the prince of à State or the chief of a Family, we should find verified the description which has been given of a sage's rule :-he would plant the people, and forthwith they would be established; he would lead them on, and forthwith they would follow him; he would make them happy, and forthwith multitudes would resort to his dominions ; he would stimulate them, and forthwith they would be harmonious. While he lived, he would be glorious. When he died, he would be bitterly lamented. How is it possible for him to be attained to ?"

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CHAPTER I. 1. Yaou said, “Oh! you, Shun, the Heaven-determined order of succession now rests in

your person. Sincerely hold fast the due Mean. If there shall be distress and want within the four seas, your Heavenly revenue will come to a perpetual end.”

2. Shun also used the same language in giving charge to Yu.


after the sage's death, in which case the tenses in the translation would in several cases have to be altered. Unfortunately the Chinese language has no inflexions of any kind, and in concise composition such as that of these Analects the adjunctive indications of mood and tense seldom


HEADING AND CONTENTS OF THIS BOOK.—“ Yaou said.” Hing Ping says:-" This records the words of the two emperors, the three kings, and Confucius, throwing light on the excellence of the ordinances of Heaven, and the transforming power of government. Its doctrines are all those of sages, worthy of being transmitted to posterity. On this account, it brings up the rear of all the other books, without any particular relation to the one immediately preceding."

1. PRINCIPLES AND WAYS OF YAOU, SHUN, YU, TANG, AND W00. The first five paragraphs here are mostly compiled from different parts of the Shoo-king. But there are many variations of language. The compiler may have thought it sufficient, if he gave the substance of the original in his quotations, without seeking to observe a verbal accuracy,

3. Tang said, "I, the child Le, presume to use a darkcoloured victim, and presume to announce to Thee, O most great and sovereign God, that the sinner I dare not pardon, and thy ministers, O God, I do not keep in obscurity. The examination of them is by thy mind, O God. If, in my person, I commit offences, they are not to be attributed to you, the people of the myriad regions. If you in the myriad regions commit offences, these offences must rest on my person.”

4. Chow conferred great gifts, and the good were enriched.

5. " Although he has his near relatives, they are not equal to my virtuous men. The people are throwing blame upon me, the one man.

6. He carefully attended to the weights and measures, examined the body of the laws, restored the discarded officers, and the good government of the empire took its



7. He revived States that had been extinguished, restored families whose line of succession had been broken, and called to office those who had retired into obscurity, so that throughout the empire the hearts of the people turned towards him.


or, possibly, the Shoo-king, as it was in his days, may have contained the passages as he gives them, and the variations be owing to the burning of most of the classical books by the founder of the Ts'in dynasty, and their recovery and restoration in a mutilated state. 1. We do not find this address of Yaou to Shun in the Shoo-king, Pt I., but the different sentences may be gathered from Pt II. Bk II, 14, 15, 17, where we have the charge of Shun to Yu. Yaou's reign commenced B.C. 2356, and after reigning 73 years, he resigned the administration to Shun. He died, B.C. 2256, and, two years after, Shun occupied the throne, in obedience to the will of the people. “ The Heaven-determined order of succession"

is, literally, the represented and calculated numbers of heaven," i.e., the divisions of the year, its terms, months, and days, all described in a calendar, as they succeed one another with determined regularity. Here, ancient and modern interpreters agree in giving to the expression the meaning which appears in the translation. I may observe here, that Choo He differs often from the old interpreters in explaining these passages of the Shoo-king, but I have followed him, leaving the correctness or incorrectness of his views to be considered in the annotations on the Shoo-king. 3. At the commencement of this paragraph we must understand T'ang, the founder of the Shang dynasty. The sentences here may in substance be collected in a measure from the Shooking, Pt IV. Bk. III. 4, 8. The sinner is Këě, the tyrant, and last emperor

8. What he attached chief importance to, were the food of the people, the duties of mourning, and sacrifices.

9. By his generosity, he won all. By his sincerity, he made the people repose trust in him. By his earnest activity, his achievements were great. By his justice, all were delighted.

II. 1. Tsze-chang asked Confucius, saying, “In what way should a person in authority act, in order that he may conduct government properly?” The Master replied, “Let him honour the five excellent, and banish away the four bad, things ;-then may he conduct government properly." Tsze-chang said, “What are meant by the five excellent things ?” The Master said, “When the person in authority is beneficent without great expenditure; when he lays tasks on the people without their repining; when he pursues what he desires without being covetous; when he maintains a dignified ease without being proud; when he is majestic without being fierce.'

2. Tsze-chang said, “What is meant by being beneficent without great expenditure ?” The Master replied, “When the person in authority makes more beneficial to the people the things from which they naturally derive benefit ; is not this being beneficent without great expenditure ? When he chooses the labours which are proper, and makes them labour on them, who will repine? When his desires are set on benevolent government, and he realizes it, who will accuse him of covetousness ? Whether he has to do with many people or few, or with things great or small, he does not dare to indicate any disrespect ;-is not this to maintain a dignified ease with

of the Hea dynasty. “ The ministers of God” are the able and virtuous men, whom Tang had called, or would call, to office. 4. In the Shoo. king, Pt V. Bk III, 9, we find King Woo saying, “ He distributed great rewards through the empire, and all the people were pleased and submitted.” 5. See the Shoo-king, Pt V. Bk I. sect. ii. 6, 7. The subject is Chow, the tyrant of the Yin dynasty. The people found fault with King Woo, because he did not come to save them from their sufferings, by destroying their oppressor. The remaining paragraphs are descriptive of the policy of King Woo, but cannot, excepting the eighth one, be traced in the present Shoo-king.



out any pride? He adjusts his clothes and cap, and throws a dignity into his looks, so that, thus dignified, he is looked at with awe; is not this to be majestic without being fierce ?"

3. Tsze-chang then asked, “What are meant by the four bad things ?” The Master said, “ To put the people to death without having instructed them ;—this is called cruelty. To require from them, suddenly, the full tale of work, without having given them warning ;—this is called oppression. To issue orders as if without urgency, at first, and, when the time comes, to insist on them with severity ; --this is called injury. And, generally speaking, to give pay or rewards to men, and yet to do it in a stingy way;

this is called acting the part of a mere official.”

III. 1. The Master said, “Without recognizing the ordinances of Heaven, it is impossible to be a superior



2. “Without an acquaintance with the rules of Propriety, it is impossible for the character to be established.

3. “Without knowing the force of words, it is impossible to know men.”

this chapter, and the next, give the ideas of Confucius on government, as a sequel to those of the ancient sages and emperors, whose principles are set forth in the last chapter, to show how Confucius was their proper



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