CHAP.XXVI. ̇恥蘊 日用者袍 是不其與 道臧由衣 也子也狐 1. The Master said, 'Dressed himself in a tattered robe quilted with hemp, yet standing by the side of men dressed in furs, and not ashamed;—ah! it is Yù who is equal to this! 2. "He dislikes none, he covets nothing;-what can he do but what is good?”” 3. Tsze-lû kept continually repeating these words of the ode, when the Master said, 'Those things are by no means sufficient to constitute (perfect) excellence.' CHAP. XXVII. The Master said, When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.’ CHAP. XXVIII. The Master said, 'The wise are free from perplexities; the virtuous from anxiety; and the bold from fear.. CHAP. XXIX. The Master said, 'There are some with whom we may study in common, but we shall find them unable to go along 26. TSZE-LU'S BRAVE CONTENTMENT IN POVERTY, 27. MEN ARE KNOWN IN TIMES OF ADVERSITY. BUT FAILURE TO SEEK THE HIGHEST AIMS. their being evergreens. 28. THE SEQUENCES OF WISDOM, VIRTUE, AND the construction of this paragraph, compare ine 後彫, the after-withering,' a meiosis for chap. xviii. The狐 is the fox. The貉,read heh, is probably the badger. It is described as BRAVERY. 仁者不憂,−this is one of nocturnal in its habits, having a soft, warm the sayings about virtue, which is only true fur. It sleeps much, and is carnivorous. This when it is combined with trust in God. last characteristic is not altogether inapplicable 29. How DIFFERENT INDIVIDUALS STOP AT DIF· to the badger. See the 本草獸部. See the Shih-ching, I. iii. Ode vIII. 4. 3. ·終身, not ‘all his life,' as frequently, but 2. con FERENT STAGES OF PROGRESS. More literally rendered, this chapter would be-'It may be possible with some parties together to study, but it may not yet be possible with them to go on tinually.' Tsze-lû was a man of impulse, with to principles, &c. 權, the weight of a steel. many fine points, but not sufficiently reflective. yard, then 'to weigh.' It is used here with VOL. I. with us to principles. Perhaps we may go on with them to principles, but we shall find them unable to get established in those along Or if we may get so established along with them, we shall with us. find them unable to weigh occurring events along with us.' CHAP.XXX. 1. How the flowers of the aspen-plum flutter and turn! Do I not think of you? But your house is distant. 2. The Master said, 'It is the want of thought about it. How is it distant ?’ reference to occurring events,-to weigh them are constantly quivering, even when there is and determine the application of principles to no wind; and adopting a reading, in a book of them. In the old commentaries, 權 is used the Tsin (晉) dynasty, of 翩 for 偏, and This here in opposition to, the latter being that which is always, and everywhere right, the former a deviation from that in particular circumstances, to bring things right. meaning of the term here is denied. The ancients adopted it probably from their interpretation of the second clause in the next chapter, which they made one with this. 30. THE NECESSITY OF REFLECTION. 1. This is understood to be from one of the pieces of a in changing into, he makes out the what is meant by 爾 in爾思 CHAPTER I. I. Confucius, in his village, looked simple and sin cere, and as if he were not able to speak. 2. When he was in the prince's ancestorial temple, or in the court, he spoke minutely on every point, but cautiously. CHAP. II. I. When he was waiting at court, in speaking with the great officers of the lower grade, he spake freely, but in a straightforward manner; in speaking with those of the higher grade, he did so blandly, but precisely. 2. When the ruler was present, his manner displayed respectful uneasiness; it was grave, but self-possessed. HEADING OF THIS BooK-鄉黨第十,According to the dictionary, quoting from a ·The village, No. ro.' This Book is different in record of the former Han dynasty, the 鄉 its character from all the others in the work. It is 6 only 500;' but the two terms are to be taken here together, indicating the residence of the sage's relatives. His native place in Lû is doubtless intended, rather than the original seat of his family in Sung. 恂恂如 is explained by Wang Sû 'mild-like,' and by Chû Hsî, as in the translation, thinking probably that, with that meaning, it suited the next clause better. 2. It contains hardly any sayings of Confucius, contained 2,500 families, and the but is descriptive of his ways and demeanour in a variety of places and circumstances. not uninteresting, but, as a whole, it hardly heightens our veneration for the sage. We seem to know him better from it, and perhaps to Western minds, after being viewed in his bedchamber, his undress, and at his meals, he becomes divested of a good deal of his dignity and reputation. There is something remark able about the style. Only in one passage is its subject styled子,‘The Master.’He appears either as孔子,‘The philosopher K'ung,' or us 君子, (The superior man. A suspicion is thus raised that the chronicler had not the same relation to him as the compilers of the other Books. Anciently, the Book formed only OTHER GREAT OFFICERS, AND BEFORE THE PRINCE. one chapter, but it is now arranged under I. may be taken here as a verb, literally seventeen divisions. Those divisions, for con- =‘courting. It was the custom for all the venience in the translation, I continue to de- officers to repair at daybreak to the court, nominate chapters, which is done also in and wait for the ruler to give them audience. some native editions. as 便, read pien, the 2nd tone = 辯, to dev bate,''to discriminate accurately. 爾=耳 In those two places of high ceremony and of government, it became the sage, it is said, to be precise and particular. Compare III. xv. 2. DEMEANOUR OF CONFUCIUS AT COURT WITH 1. DEMEANOUR OF CONFUCIUS IN HIS VILLAGE, 大夫, Great officer,' was a general name, IN THE ANCESTRAL TEMPLE, AND IN THE COURT. 1. applicable to all the higher officers in a 唉。命也。也 賓趨前 立 賓退進後左也如召 也使 不必翼襜右 顧復如如手 足按 1 CHAP. III. 1. When the prince called him to employ him in the reception of a visitor, his countenance appeared to change, and his legs to move forward with difficulty. 2. He inclined himself to the other officers among whom he stood, moving his left or right arm, as their position required, but keeping the skirts of his robe before and behind evenly adjusted. 3. He hastened forward, with his arms like the wings of a bird. 4. When the guest had retired, he would report to the prince, The visitor is not turning round any more.' CHAP. IV. 1. When he entered the palace gate, he seemed to bend his body, as if it were not sufficient to admit him. court. At the royal court they were divided, and below were one or more 紹檳 into three classes,-"highest,' 'middle,' and Confucius must have been the ch'ăng pin, bowing lowest,,,, but the various princes had only the first and third. Of the first order there were properly three, the J, or nobles of the State, who were in Lû the chiefs of the 'three families.' Confucius belonged himself to the lower grade. ='the feet moving uneasily,' indicating the respectful anxiety of the mind. fil, and tone, here appears in the phrase fil fil, in new sense. 2. a to the right as he transmitted a message to the shang pin, who was an officer of the higher grade, and to the left as he communicated one from him to the shao pin. 3. The host having come out to receive his visitor, proceeded in with him, it is said, followed by all their internuncios in a line, and to his manner in this movement this paragraph is generally referred. But the duty of seeing the guest off, the subject of next paragraph, belonged to the shang pin, and could not be performed by Confucius as merely a ch'ang pin. Hence arises a dificulty. Either it is true that Confucius was at one time raised to the rank of the highest dignitaries of the State, or he was temporarily employed, from his knowledge of ceremonies, after the first act in the reception of visitors, to discharge the duties of one. Assuming this, the 3. DEMEANOUR OF CONFUCIUS AT THE OFFICIAL RECEPTION OF A VISITOR. 1. The visitor is supposed to be the ruler of another State. On the occasion of two princes meeting there was much ceremony. The visitor having arrived, he remained outside the front gate, and the is to be explained of some of his movehost inside his reception room, which was in ments in the reception room. How could he the ancestral temple. Messages passed between them by means of a number of officers called hurry forward when walking in file with the , on the side of the visitor, and, on the other internuncios? See the side of the host, who formed a zigzag line of xxiii. 4., would return the comcommunication from the one to the other, and mission,' i. e. he had seen the guest off, according passed their questions and answers along, till to his duty, and reported it. The ways of an understanding about the visit was thus China, it appears, were much the same officially effected. probably has the anciently as now. A guest turns round and bows repeatedly in leaving, and the host cannot meaning which I have given in the translation. return to his place, till these salutations are 2. This shows Confucius's manner when en-ended. gaged in the transmission of the messages be- 4. DEMEANOUR OF CONFUCIUS IN THE COURT AT tween the prince and his visitor. The prince's AN AUDIENCE. 1. The royal court consisted of nuncio, in immediate communication with five divisions, each having its peculiar gate. himself, was the That of a prince of a State consisted only of the next was the 位階 似升其 執呶趨顏不堂言 蹀 進色息鞠似 翼 躬 不 躬也。如 也 復也 如 如 其言似不足 色勃如也足躍如此 降也者。 庭攝 足履 其沒 沒等氣齊也不 2. When he was standing, he did not occupy the middle of the gate-way; when he passed in or out, he did not tread upon the threshold. 3. When he was passing the vacant place of the prince, his countenance appeared to change, and his legs to bend under him, and his words came as if he hardly had breath to utter them. 4. He ascended the reception hall, holding up his robe with both his hands, and his body bent; holding in his breath also, as if he dared not breathe. 5. When he came out from the audience, as soon as he had descended one step, he began to relax his countenance, and had a satisfied look. When he had got to the bottom of the steps, he advanced rapidly to his place, with his arms like wings, and on occupying it, his manner still showed respectful uneasiness. CHAP. V. I. When he was carrying the sceptre of his ruler, he seemed to bend his body, as if he were not able to bear its weight. He did not hold it higher than the position of the hands in making three, whose gates were named 庫,雉, and This is the 位 now empty, which Confucius 路: The 公門 is the ru, or first of these. passes in his way to the audience in the inner 齊 The bending his body when passing through, apartment. high as the gate was, is supposed to indicate the great reverence which Confucius felt. 6 不中門=不中於門, He did not stand opposite the middle of the gate-way.' Each gate had a post in the centre, called by which it was divided into two halves, ap 2. 4. see IX. ix. He is now ascending the steps to the, the dais,' or raised platform in the inner apartment, where the prince held his council, or gave entertain. ments, and from which the family rooms of the palace branched off. 5. The audience is now over, and Confucius is returning to his usual place at the formal audience. K'ung Ân-kwo propriated to ingress and egress. The prince only could stand in the centre of either of them, makes the to be the in par. 3, but imand he only could tread on the threshold or sill. 3. At the early formal audience at day. properly. 進 after is an addition that 5. DEMEANOUR OF CONFUCIUS WHEN EMPLOYED break, when the prince came out of the inner has somehow crept into the ordinary text. apartment, and received the homage of the officers, he occupied a particular spot called. |