子 日文莫吾猶人 知丘禮子吳君之 子之也巫君為子曰 幸馬而同亦 苟期知姓黨聞 有以禮請求君 莫後歌 吾和而 猛之善 必 過告孰之君子 不吳取不 人子 子不 必曰知孟於黨 to come forward, and said, 'I have heard that the superior man is not a partizan. May the superior man be a partizan also? The prince married a daughter of the house of Wû, of the same surname with himself, and called her," The elder Tsze of Wû." If the prince knew propriety, who does not know it?’ 3. Wu-mâ Ch'i reported these remarks, and the Master said, 'I am fortunate! If I have any errors, people are sure to know them.' CHAP. XXXI. When the Master was in company with a person who was singing, if he sang well, he would make him repeat the song, while he accompanied it with his own voice. CHAP. XXXII. The Master said, 'In letters I am perhaps equal to other men, but the character of the superior man, carrying out in his conduct what he professes, is what I have not yet attained to.' translate‘criminal judge. But judge does not|取, the 4th tone =娶.3. Confucius takes come up to his functions, which were legisla- the criticism of his questioner very lightly. tive as well as executive. He was the adviser 31. THE GOOD FELLOWSHIP OF CONFUCIUS. On of his sovereign on all matters relating to crime. See the 周禮秋官司寇 Chão was the honorary epithet of Châu (), duke of Lû, B. C. 541-509. He had a reputation for the knowledge and observance of ceremonies, and Confucius answered the minister's question accordingly, the more readily that he was speaking to the officer of another State, and was bound, therefore, to hide any failings that his own sovereign might have had. 2. With all his knowledge of proprieties, the duke Chão had violated an important rule, that which forbids the intermarriage of parties of the same surname. The ruling houses of Lû and Wû were branches of the imperial house of Châu, and con this chapter, see the 四書合講, which states very distinctly the interpretation which I have followed, making only two singings and not three. 和 4th tone, here = to sing in unison with.’ 32. ACKNOWLEDGMENT OF CONFUCIUS IN ESTI• 6 MATING HIMSELF. 莫 here occasions some difficulty. Ho Yen takes it, as it often is, =無, and explains, I am not better than others in letters. In the dictionary, with reference to this passage, it is explained by, so that the meaning would be-'By effort, I can equal other sequently had the same surname-Chi (). men in letters. Chû Hsi makes it疑辭, called his wife by the surname Tsze (子), as if formed for the occasion. as if formed for the occasion. 躬行君子 To conceal his violation of the rule, Chão ' particle of doubt,'=' perhaps.. But this is 'an she had belonged to the ducal house of Sung. in-person-acting chün-tsze.' a 2. 則 日正唯弟子不能學也 可謂云爾已矣公西華 敢抑爲之不厭誨人不倦 墨子日若聖與仁則吾豈 諸子路對日有之誹 神 禱R學 日誌 子也。 丘日日 已厭 矣。誨 華倦 CHAP. XXXIII. The Master said, The sage and the man of perfect virtue ;-how dare I rank myself with them? It may simply be said of me, that I strive to become such without satiety, and teach others without weariness.' Kung-hsî Hwâ said, 'This is just what we, the disciples, cannot imitate you in.' CHAP. XXXIV. The Master being very sick, Tsze-lû asked leave to pray for him. He said, 'May such a thing be done?' Tsze-lû replied, 'It may. In the Eulogies it is said, "Prayer has been made for thee to the spirits of the upper and lower worlds." said, 'My praying has been for a long time.' The Master 33. WHAT CONFUCIUS DECLINED TO BE CON- T'ung. Wylie, 'Notes on Chinese Literature,' SIDERED, AND WHAT HE CLAIMED. 若 and 柳 p. 192, calls them ‘obituaries.' Tsze-lù must are said to be correlatives, in which case they = have been referring to some well-known collec our 'although' and 'yet. More naturally, we tion of such compositions. In may take 柳: may join 若 directly with 聖與仁, and be taken as the pronoun 上下=heavenand | as = our ·“but.’ 云爾 see chap.xviii. earth, being the appropriate designation of 已矣,added to 云爾, increases its the spirits of the former, and 祇 of the latter. emphasis, = 'just this and nothing more.' Kung-hsî Hwâ, see V. vii. 4. 34. CONFUCIUS DECLINES TO BE PRAYED FOR. 疾病 together mean ‘very sick.' 有諸: -Chû Hsî says, 'Prayer is the expression of re cate the help of the spirits. If there be not those pentance and promise of amendment, to suppli. things, then there is no need for praying. In the is interrogative, as we find it frequently in admitted of no amendment. In all his conduct case of the sage, he had committed no errors, and Mencius., 'to write a eulogy, and confer he had been in harmony with the spiritual inthe posthumous honorary title;' also, 'to eulo- has been for a long time.' We must demur to some telligences, and therefore he said,-my praying gise in prayer,' i. e. to recite one's excellences of these expressions; but the declining to be as the ground of supplication. Lei is a special prayed for, and the concluding remark, seem to form of composition corresponding to the indicate the satisfaction of Confucius with him. French éloge, specimens of which are to be found self. We wish that our information about him in the Wăn Hsian (文異), of prince Hsiao were not so stinted and fragmentary. CHAP. XXXV. The Master said, 'Extravagance leads to insubordination, and parsimony to meanness. It is better to be mean than to be insubordinate.' CHAP. XXXVI. The Master said, 'The superior man is satisfied and composed; the mean man is always full of distress.' CHAP. XXXVII. The Master was mild, and yet dignified; majes tic, and yet not fierce; respectful, and yet easy. 35. MEANNESS NOT SO BAD AS INSUBORDINATION. plain, used adverbially with 然,=light孫, read sun, like 遜, and with the same somely.’ This is its force here. 長=常時, meaning. 'constantly.' 36. CONTRAST IN THEIR FEELINGS BETWEEN THE 37. How VARIOUS ELEMENTS MODIFIED ONE CHÜN-TSZE AND THE MEAN MAN. 坦,‘a level| ANOTHER IN THE CHARACTER OF CONFUCIUS. BOOK VIII. TÂI-PO. 而民天德可泰開 稱無下三也謂伯子第泰 至其曰八伯 焉得讓以 CHAPTER I. The Master said, 'T'âi-po may be said to have reached the highest point of virtuous action. Thrice he declined the kingdom, and the people in ignorance of his motives could not express their approbation of his conduct.' THE HEADING OF THIS BOOK.-泰伯第八, was the eldest son of king Tai (大), the grand. 'T'ai-po, Book VIII.' As in other cases, the father of Wan, the founder of the Châu dynasty. first words of the Book give the name to it. The Tâi had formed the intention of upsetting the Yin dynasty, of which Tai-po disapproved. subjects of the chapter are miscellaneous, but it T'âi moreover, because of the sage virtues of his begins and ends with the character and deeds of ancient sages and worthies, and on this ac- grandson Ch'ang (昌), who afterwards be count it follows the seventh chapter, where we came king Wăn, wished to hand down his have Confucius himself described. | principality to his third son, Ch'ang's father. 1. THE EXCEEDING VIRTUE OF T'ÂI-PO. T'âi-po T'âi-po observing this, and to escape opposing 門 弟會 民不偷 仁於禮禮禮禮 親則 則則則則 子子偷舊則亂葸勞曰 只有 日 不民君直勇慎恭 疾遺子而而而而 則於篤無無無無 7 77 1# CHAP. II. 1. The Master said,' Respectfulness, without the rules of propriety, becomes laborious bustle; carefulness, without the rules of propriety, becomes timidity; boldness, without the rules of propriety, becomes insubordination; straightforwardness, without the rules of propriety, becomes rudeness. 2. 'When those who are in high stations perform well all their duties to their relations, the people are aroused to virtue. When old friends are not neglected by them, the people are preserved from meanness.' CHAP. III. The philosopher Tsăng being ill, he called to him the disciples of his school, and said, 'Uncover my feet, uncover my hands. It is said in the Book of Poetry," We should be apprehensive and cautious, as if on the brink of a deep gulf, as if treading on thin ice," and so have I been. Now and hereafter, I know my escape from all injury to my person, O ye, my little children.' AND OF EXAMPLE IN THOSE IN HIGH STATIONS. I. We must bear in mind that the ceremonies, or rules of propriety, spoken of in these Books, are not mere conventionalities, but the ordinations his father's purpose, retired with his second brother among the barbarous tribes of the south, and left their youngest brother in possession of the State. The motives of his conduct Tai-po kept to himself, so that the people of man's moral and intelligent nature in the 'could not find how to line of what is proper. ' to strangle,' is here praise him. There is a difficulty in making out the refusal of the empire three times, there being different accounts of the times and ways in which he did so. Chù Hsi cuts the knot, by making 'thrice'='firmly,' in which solution we may acquiesce. There is as great difficulty to find out a declining of the kingdom in T'âi-po's withdrawing from the petty State of Châu. It may be added that king Wu, the first sovereign of the Châu dynasty, subsequently conferred on Tai-po the posthumous title of Chief of Wû (), the country to which he had withdrawn, and whose rude inhabitants gathered round after Må Yung (early part of 2nd century), makes it, sarcasm. 2. There does not seem any connexion between the former paragraph and this, and hence this is by many considered to be a new chapter, and assigned to the philo sopher Tsăng. 君子 differs here from its previous usage, having reference more to the or station of the individuals indicated, than to their 德 or virtue. 故舊舊臣舊 him. His second brother succeeded him in the, 'old ministers and old intimacies.' government of them, and hence the ruling house often a verb, 'to steal;' here an adjective, of Wû had the same surname as the royal -see house of Châu, that namely of Chi (): VII. xxx. 2. THE VALUE OF THE RULES OF PROPRIETY; mean." 3. THE PHILOSOPHER TSANG'S FILIAL PIETY SEEN IN HIS CARE OF HIS PERSON. We get our bodies perfect from our parents, and should so preserve them to the last. This is a great branch of filial piety with the Chinese, and this chapter is said 臨深淵如履薄冰而今而後 足啟予手詩云戰戰兢兢如 子言曰鳥之將死其鳴也哀 曾子有疾孟敬子問之會 有氣慢貴 貴人子圖吾臨足 存。 乎之言會踟 死鳥 夫, 子。薄 氣斯遠鄙倍矣籩豆之事 慢矣正顏色斯近信矣出 二節 則食 期 信貌善 夫斯君 所哀會 後如 CHAP. IV. I. The philosopher Tsăng being ill, Măng Chăng went to ask how he was. 2. Tsăng said to him, When a bird is about to die, its notes are mournful; when a man is about to die, his words are good. 3. There are three principles of conduct which the man of high rank should consider specially important :-that in his deportment and manner he keep from violence and heedlessness; that in regulating his countenance he keep near to sincerity; and that in his words and tones he keep far from lowness and impropriety. As to such matters as attending to the sacrificial vessels, there are the proper officers for them.' to illustrate how' v Tsăng-tsze (I. iv) had made this refers to 疾言會子言曰 his life-long study. He made the disciples un-intimates that Tsăng commenced the conver are all = verbs cover his hands and feet to show them in what | sation. 3. 動,正, and 出 preservation those members were. 詩云— governing the nouns following. is read see the Shih-ching, II. v. I. st. 6. In 而今, like 背, and with the same meaning, to rebel we must take 而 = 自.WangYin-chih, how- | against,' 'to be contrary to,' that here opposed ever, takes the first 而 =乃, and adduces being道, other instances of 乃=而. Still the usage bamboo dish with a stand, made to hold fruits is remarkable. as= 4. THE PHILOSOPHER TsĂNG'S DYING COUNSELS TO A MAN OF HIGH RANK. I. 'the truth and right.' and seeds at sacrifice; was a was like it, and of the same size, only made of wood, and used to 1. 敬 was the hon- contain pickled vegetables and sauces. 君子 orary epithet of, a great officer of is used as in chap. ii.-In Ho Yen's compilation, Lû, and son of Măng-wû, II. vi. From the conthe three clauses, beginning, are taken clusion of this chapter, we may suppose that not so well, and = 'thus he will not suffer from he descended to small matters below his rank.men's being violent and insulting, &c. &c.’ |