子日甯武子邦有道則 子之季日何日崔 日日 文 未 猶子於 吾 可思 邦矣。而仁矣。崔之曰乘 日子一猶乗弒 夫之則 十 仁也邦吾而齊 違則大 君 未知焉得仁崔子弒齊君 2. Tsze-chang proceeded, When the officer Ch'ui killed the prince of Ch'i, Chăn Wăn, though he was the owner of forty horses, abandoned them and left the country. Coming to another State, he said, “They are here like our great officer, Ch'ti," and left it. He came to a second State, and with the same observation left it also; –what do you say of him ?' The Master replied, He was pure. ·Was he perfectly virtuous?’‘I do not know. How can he be pronounced perfectly virtuous?' CHAP. XIX. Chi Wăn thought thrice, and then acted. When the Master was informed of it, he said, 'Twice may do.' CHAP. XX. The Master said, 'When good order prevailed in his country, Ning Wû acted the part of a wise man. When his country was in disorder, he acted the part of a stupid man. Others may equal his wisdom, but they cannot equal his stupidity.' to officers; e.g. the prefect of a department |and disinterested officer of Lû. 三, 4th tone, is called 府尹. Tsze-win, surnamed had been noted for the things mentioned by that he was therefore仁.2 崔 was agreat officer of Ch'i. Yen P'ing (chap. xvi) distinguished himself on the occasion of the murder (B.C. 547) here referred to. Ch'ăn Wăn was like a wise an officer of Ch'i. 之一,之is verb, =往乘,4th tone, as in I. vi, but with a different meaning, = 'a team of four horses.’ 19. PROMPT DECISION GOOD. Wǎn was the his duties. Afterwards came confusion. The men, have retired from the danger. But he posthumous title of 季行必, a faithful 'foolishly, as it seemed, chose to follow the 翠 B.: 孰怨伯 謂是夷 微用叔 希齊 斐 裁表 成黨在 章之陳 也。可 可及也其愚不可及 知邦無道則愚其知 愚 不 則 愚 CHAP. XXI. When the Master was in Ch'ăn, he said, Let me return! Let me return! The little children of my school are ambitious and too hasty. They are accomplished and complete so far, but they do not know how to restrict and shape themselves.' CHAP. XXII. The Master said,‘Po-i and Shû-chi did not keep the former wickednesses of men in mind, and hence the resentments directed towards them were few.' CHAP. XXIII. The Master said, 'Who says of Wei-shang Kâo fortunes of his prince, and yet adroitly brought | Compare Mencius, II. i. ch. 2, et al. They were it about in the end, that the prince was rein-brothers, sons of the king of Ku-chù (孤竹), stated and order restored. TRAINING OF HIS DISCIPLES. Confucius was thrice 21. THE ANXIETY OF CONFUCIUS ABOUT THE named respectively an and 至颈Îand Ch'i in Ch'an. It must have been the third time, are their honorary epithets, and 伯 and 叔 when he thus expressed himself. He was then only indicate their relation to each other as elder over 6o years, and being convinced that he was and younger. Po-i and Shû-ch'i, however, are not to see for himself the triumph of his prin- in effect their names in the mouths and writings ciples, he became the more anxious about their of the Chinese. Kû-chû was a small State, in transmission, and the training of the disciples cluded in the present department of in order to that. Such is the common view of T the chapter. Some say, however, that it is not in Pei-chih-lî. Their father left his kingdom to be understood of all the disciples. Compare to Shû-ch'i, who refused to take the place of his | elder brother. Po-i in turn declined the throne; so they both abandoned it, and retired into Mencius, VII. ii. ch. 37. 吾黨之小子 their appearance, and remonstrated against his an affectionate way of speaking of the disciples. obscurity. When king Wû was taking his measures against the tyrant Châu, they made 狂, ‘mad,’ also ‘extravagant,' high-minded.' are naturally, hasty and careless 斐然,‘accomplished-lik The 狂 of minutie. 章 e see chap. xii. 成章,‘something come plete.’裁, see chap. vi, but its application . course. Finally, they died of hunger, rather than live under the new dynasty. They were celebrated for their purity, and aversion to men whom they considered bad, but Confucius here brings out their generosity.怨是用希 怨是以希, (Resentments thereby = here is somewhat different. The antecedent were few.' toŹis all the preceding description. 23. SMALL MEANNESSES INCONSISTENT WITH UPRIGHTNESS. It is implied that Kão gave the vinegar as from himself. He was a native of Lû, with a reputation better than he deserved 22. THE GENEROSITY OF PO-Î AND SHU-CH'î, AND ITS EFFECTS. These were ancient worthies of the closing period of the Shang dynasty. to have. 輕 憾。裘 ANALECTS 與子路 友其 that he is upright? One begged some vinegar of him, and he begged it of a neighbour and gave it to the man.' CHAP. XXIV. The Master said, 'Fine words, an insinuating appearance, and excessive respect;-Tso Ch'iû-ming was ashamed of them. I also am ashamed of them. To conceal resentment against a person, and appear friendly with him;-Tso Ch'iû-ming was ashamed of such conduct. I also am ashamed of it.' CHAP.XXV. I. Yen Yüan and Chi Lû being by his side, the Master said to them, 'Come, let each of you tell his wishes.' 2. Tsze-lû said, 'I should like, having chariots and horses, and light fur dresses, to share them with my friends, and though they should spoil them, I would not be displeased.' 3. Yen Yüan said, I should like not to boast of my excellence, nor to make a display of my meritorious deeds.' MING. 24. PRAISE OF SINCERITY, AND OF TSO CH'IO- | of Confucius. The Chinese decline pronouncing 巧言令色,see Liii. 足恭e one,' for it. cessive respect, being in 4th tone read tsu. 25. THE DIFFERENT WISHES OF YEN YÜAN, TszE盍各言爾志 Some of the old commentators, keeping the usual tone and meaning of, interpret the phrase of movements of the 'feet' to indicate respect. The discussions about Tso Ch'iû-ming LU, AND CONFUCIUS. I. why not each tell your will? 2. A student is apt to translate-'I should like to have chariots and horses, &c.,' but is the important word on to, and are endless. See 拓餘說, I. xxx. It is in the paragraph, and under the regimen of sufficient for us to rest in the judgment of the 願.衣, the 4th tone, to wear. Several commentator 程, that he was an ancient of writers carry the regimen of 願 on reputation. It is not to be received that he removing the comma at 共, read 共敝towas a disciple of Confucius, the same whose supplement to the Ch'un Ch'iù chronicles the gether, but this construction is not so good. 3. death of the sage, and carries on the history In HoYen's compilation is interpreted, for many subsequent years. was the name 'not to impose troublesome affairs on others.' 見 圈者 懷安聞 之信 曰也。見曰之。 之子 訟者也 如丘之好學也 有忠信如丘者焉不 子曰十室之邑必 願伐 丽 過矣 友 而乎 七曰路 伐善無施勞子路日 也。未 焉邑 不必 自未 少老日 4. Tsze-lû then said, 'I should like, sir, to hear your wishes.' The Master said, They are, in regard to the aged, to give them rest; in regard to friends, to show them sincerity; in regard to the young, to treat them tenderly.' CHAP. XXVI. The Master said, ' It is all over! Ihave not yet seen one who could perceive his faults, and inwardly accuse himself.' CHAP. XXVII. The Master said, 'In a hamlet of ten families, there may be found one honourable and sincere as I am, but not so fond of learning.' Chù Hsi's view is better. 4. ·信之-與之 以信,‘To be with them with sincerity.' The Master and the disciples, it is said, agreed in being devoid of selfishness. Hui's, however, was seen in a higher style of mind and object than Yu's. In the sage there was an unconsciousness of self, and without any effort he proposed acting in regard to his classification of men just as they ought severally to be acted to. brings himself before the bar of his conscience. The remark affirms a fact, inexplicable on Con. haps such an exclamation should not be pressed 27. THE HUMBLE CLAIM OF CONFUCIUS FOR HIMSELF. 邑(人聚會之稱也) is the designation of the place where men are collected together,' and may be applied from a hamlet upwards to a city. 忠忠厚, 26. A LAMENT OVER MEN'S PERSISTENCE IN 'honourable,' 'substantial.' Confucius thus did ERROR. The has an exclamatory force. not claim higher natural and moral qualities than others, but sought to perfect himself by 訟,to litigate.’內自訟者, tone who l learning. CHAPTER I. 1. The Master said, 'There is Yung!–He might occupy the place of a prince.' 2. Chung-kung asked about Tsze-sang Po-tsze. The Master said, He may pass. He does not mind small matters.’ 3. Chung-kung said, 'If a man cherish in himself a reverential feeling of the necessity of attention to business, though he may be easy in small matters in his government of the people, that may be allowed. But if he cherish in himself that easy feeling, and also carry it out in his practice, is not such an easy mode of procedure excessive ?’ 4. The Master said, 'Yung's words are right.' HEADING OF THIS BOOK.雍也第六 (There is Yung !" commences the first chapter, and stands as the title of the Book. Its sub jects are much akin to those of the preceding Book, and therefore, it is said, they are in juxtaposition. 1. THE CHARACTERS OF ZAN YUNG AND TsZE | are exhibited to one another. It is the diagram of the south. The custom of the sages (i.e. monarchs) to sit with their faces to the south, and listen to the representations of all in the kingdom, governing towards the bright region, was taken from this.' 2. Chung-kung was the designation of Zan Yung, see v. iv. 簡 has here substantially the same meaning as in SANG PO-TSZE, AS REGARDS THEIR APTITUDE 1. Yung, V. iv, 可使南 v.xxi,不煩, FOR GOVERNMENT. I. V.iv, |V. xxi, =不煩,‘not troubling,' i. e. one's [, 'might be employed with his face to the self about small matters. With reference to south.' In China the sovereign sits facing the that place, however, the dict., after the old south. So did the princes of the States in their wrong in approving the identification of him several courts in Confucius's time. An expla- comm., explains it by, 'great.' Of Tszenation of the practice is attempted in the Yi- sang Po-tsze we know nothing certain but ching,說卦, chap. ix,離也者明也,what is here stated. Chúû Hsi seems to be 萬物皆相見南方之卦也, with the Tsze-sang Hù of Chwang-tsze, VI. 聖人南面而聽天下向明 par. II. 3. 居敬, to dwell in respect,' to 而治蓋取此也, The diagram Li have the mind imbued with it. 敬 - 敬事 conveys the idea of brightness, when all things | as in I. v. |