已因而 而不學則殆 人比而不周 子曰學而不思則罔思 子曰君子周而不比小 其言而後從之 鬍子貢問君子子日先行 子曰君子不器 CHAP. XII. The Master said, 'The accomplished scholar is not a utensil.' CHAP. XIII. Tsze-kung asked what constituted the superior man. The Master said, 'He acts before he speaks, and afterwards speaks according to his actions.' CHAP. XIV. The Master said, 'The superior man is catholic and no partizan. The mean man is a partizan and not catholic.' CHAP. XV. The Master said, 'Learning without thought is labour lost; thought without learning is perilous.' 6 CHAP.XVI. The Master said, The study of strange doctrines is injurious indeed!' 12. THE GENERAL APTITUDE OF THE CHÜN-TSZE. | 'partial,' 'partizanly.' The sentiment is this: This is not like our English saying, that' such a man is a machine,'- –a blind instrument. A utensil has its particular use. It answers for that and no other. Not so with the superior man, who is ad omnia paratus. 13. How WITH THE SUPERIOR MAN WORDS FOL· LOW ACTIONS. The reply is literally—'He first acts his words and afterwards follows them.' A translator's difficulty is with the latter clause. What is the antecedent to? It would seem to be 其言, but in that case there is no room BE COMBINED. With the Chin-tsze, it is principles not men; with the small man, the reverse, 15. IN LEARNING, READING AND THOUGHT MUST ‘a net,'used also in the sense of 'not,' as an adverb, and here as an adjective. The old commentators make, 'perilous,' simply = 'wearisome to the body.' 16. STRANGE DOCTRINES ARE NOT TO BE STUDIED. 攻, often (to attack,' as an enemy, here = to | apply one's self to,' to study.’端, ‘correct;' for words at all. Nor is there according to the then, 'beginnings,' 'first principles;' here= old commentators. In the interpretation I have given, Chù Hsi follows the famous Chau ‘doctrines.’也已, as in I. xiv. In Confu Lien-chi(周濂溪). 14. THE DIFFERENCE BETWEEN THE CHÜn-TszE 比, here in 4th tone, AND THE SMALL MAN. == cius's time Buddhism was not in China, and we can hardly suppose him to intend Taoism. Indeed, we are ignorant to what doctrines he referred, but his maxim is of general application. 矣。 爲不知是知也 乎知之爲知之不知 電子日由誨知之 慎干 尤行寡悔祿在其中 共餘則寡悔言寡 則寡尤多見闕殆慎 闕疑慎言其 CHAP. XVII. The Master said, 'Yû, shall I teach you what knowledge is? When you know a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it;-this is knowledge.' CHAP. XVIII. 1. Tsze-chang was learning with a view to official emolument. 2. The Master said, 'Hear much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others:-then you will afford few occasions for blame. See much and put aside the things which seem perilous, while you are cautious at the same time in carrying the others into practice: -then you will have few occasions for repentance. When one gives few occasions for blame in his words, and few occasions for repentance in his conduct, he is in the way to get emolument.' 17. THERE SHOULD BE NO PRETENCE IN THE sider,' 'to allow.', thus marked with a tone, is used for, 'you.' PROFESSION OF KNOWLEDGE, OR THE DENIAL OF 由, by surname , and gener. ally known by his designation of Tsze-lû (√ 路), 18. THE END IN LEARNING SHOULD BE ONE'S OWN IMPROVEMENT, AND NOT EMOLUMENT. I. Tsze was one of the most famous disciples of chang, named B, with the double surname Confucius, and now occupies in the temples the, a native of Chăn (B), was not 4th place east in the sage's own hall. He was undistinguished in the Confucian school. Tszenoted for his courage and forwardness, a man kung praised him as a man of merit without of impulse rather than reflection. Confucius boasting, humble in a high position, and not foretold that he would come to an untimely arrogant to the helpless. From this chapter, end. He was killed through his own rashness however, it would appear that inferior motives in a revolution in the State of Wei. The tassel of his cap being cut off when he received his sometimes ruled him.='was learning,' death-wound, he quoted a saying 'The superiori.e. at some particular time. -, 'to man must not die without his cap,' tied on the tassel, adjusted the cap, and expired. This seek for.' 2. 關 is explained by姑舍置, action--is much lauded. but this meaning of it is not given clearly in Of the six, the 1st and 6th are knowledge the dictionary. Compare its use in XIII. subjective, the other four are knowledge objec- iii. 4., Emolument is herein,' tive. to take to be,' 'to con- i.e. it will come without seeking; the individual 或謂孔子曰子奚 忠 勸 忠之 以 錯錯目 諸諸服 勸 康直枉孔公 善莊如子則 則則子 問 CHAP. XIX. The duke Âi asked, saying, 'What should be done in order to secure the submission of the people?' Confucius replied, 'Advance the upright and set aside the crooked, then the people will submit. Advance the crooked and set aside the upright, then the people will not submit.' CHAP. XX. Chi K'ang asked how to cause the people to reverence their ruler, to be faithful to him, and to go on to nerve themselves to virtue. The Master said, 'Let him preside over them with gravity; -then they will reverence him. Let him be filial and kind to all;then they will be faithful to him. Let him advance the good and teach the incompetent;-then they will eagerly seek to be virtuous.' CHAP. XXI. 1. Some one addressed Confucius, saying, 'Sir, why are you not engaged in the government?' is on the way to it. The lesson is that we are | soother,' was the honorary epithet of Chî-sun to do what is right, and not be anxious about Fei(肥), the head of one of the three great temporal concerns. 19. How A PRINCE BY THE RIGHT EMPLOYMENT OF HIS OFFICERS MAY SECURE THE REAL SUBMISSION of蔣, duke of Lù (B. c. 494-468);-Confucius died in his 16th year. According to the laws for posthumous titles, denotes the re families of Lû; see chap. v. His idea is seen ‘together with,'‘mutually.’勸, to advise," 'to teach,' has also in the dictionary the mean- spectful and benevolent, early cut off.'ing 公 = The to-be-lamented duke.’錯, 4th here,為善, the practice of goodness,' being Here, for the first time, the sage is called by 21. CONFUCIUS'S EXPLANATION OF HIS NOT BEING his surname, and對 is used, as indicating IN ANY OFFICE. the reply of an inferior to a superior. 20. EXAMPLE IN SUPERIORS IS MORE POWERFUL THAN FORCE. K'ang, ‘easy and pleasant, people I. 或謂孔子,the sur name indicates that the questioner was not a 小知噐其於乎不 子 子哉。 日張 殷問 因十 於世 禮知 子 惟為 其大而 亦于白 行軹不 施孝 2. The Master said, What does the Shû-ching say of filial piety?"You are filial, you discharge your brotherly duties. These qualities are displayed in government." This then also constitutes the exercise of government. Why must there be THAT-making one be in the government?’ CHAP. XXII. The Master said, 'I do not know how a man without truthfulness is to get on. How can a large carriage be made to go without the cross-bar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?' CHAP. XXIII. 1. Tsze-chang asked whether the affairs of ten ages after could be known. 2. Confucius said, 'The Yin dynasty followed the regulations of the Hsiâ: wherein it took from or added to them may be known. The Châu dynasty has followed the regulations of the Yin: wherein it took from or added to them may be known. Some other may follow the Châu, but though it should be at the distance of a hundred ages, its affairs may be known.' pedient to tell it. He replied therefore, as in par. 2. 2. See the Shû-ching, V. xxi. I. But the text is neither correctly applied nor exactly quoted. The old interpreters read in one sente 孝乎惟孝, O filial piety! nothing but filial piety!’Chû Hsi, however, pauses at age = our ‘century,' or as a generation = thirty 乎, and commences the quotation with 惟 孝.奚其為為政, the Ist 爲= 以爲 and 其 refers to the thought in the question, that office was necessary to one's being in government. , 22. THE NECESSITY TO A MAN OF BEING TRUTH軹 and 軏 are explained FUL AND SINCERE. in the dictionary in the same way-'the cross years, which is its radical meaning, being (ff and). formed from three tens and one Confucius made no pretension to supernatural powers, and all commentators are agreed that the things here asked about were not what we call contingent or indifferent events. He merely says that the great principles of morality and relations of society had continued the same and would ever do so. 也 = 乎. bar at the end of the carriage-pole.' Chù Hsi 2. The Hsiâ, Yin, and Châu are now spoken says,‘In the light carriage the end of the pole of as the 三代, The three changes,'i. e. the 無勇也 也鬼 周知禮也所 可周 而子知 者也 所 周損 也。義祭曰也雖 損因益 不之非 於 為詔其 世繼可殷知 CHAP. XXIV. 1. The Master said, 'For a man to sacrifice to a spirit which does not belong to him is flattery. 2. To see what is right and not to do it is want of courage.' three great dynasties. The first sovereign of the Hsia was(The great Yü,’B.c. 2205; of the Yin, T'ang, B.c. 1766; and of Châu, Wû, B.c. II22. 24. NEITHER IN SACRIFICE NOR IN ANY OTHER PRACTICE MAY A MAN DO ANYTHING BUT WHAT IS RIGHT. I. 1. 人神日鬼,The spirit of man (i.e. of the dead) is called鬼The鬼 of which a man may say that they are his, are those only of his ancestors, and to them only he may sacrifice. The ritual of China provides for sacrifices to three classes of objects一天神, 地示,人鬼,‘spirits of heaven, of the earth, of men. This chapter is not to be ex tended to all the three. It has reference only to the manes of departed men. BOOK III. PÂ YIH. 忍孰可於八 不忍庭佾季孔 也是舞氏子 第八 佾 CHAPTER I. Confucius said of the head of the Chi family, who had eight rows of pantomimes in his area, If he can bear to do this, what may he not bear to do?' HEADING OF THIS BooK.一八佾第三.of, and not her 姓. Originally the 氏ap The last Book treated of the practice of govern- pears to have been used to denote the branch ment, and therein no things, according to Chi- families of one surname. 季氏,‘The Chi nese ideas, are more important than ceremonial rites and music. With those topics, therefore, family,' with special reference to its head, 'The the twenty-six chapters of this Book are occu-Chi,' as we should say., 'a row of dancers,' pied, and 'eight rows,' the principal words in or pantomimes rather, who kept time in the first chapter, are adopted as its heading. the temple services, in the E, the front 1. CONFUCIUS'S INDIGNATION AT THE USURPATION OF ROYAL RITES. 季氏, by contraction for space before the raised portion in the principal 季孫氏; ; see on II. v. 氏and 姓 are now used without distinction, meaning ‘surname,' only that the of a woman is always spoken hall, moving or brandishing feathers, flags, or other articles. In his ancestral temple, the king had eight rows, each row consisting of eight men, a duke or prince had six, and a great officer only four. For the Chi, therefore, |