黃而過孔氏之門者 而 而孔 次次 子子牌牌 日 奚路口言。 是自宿作 與知子於者 其路石七 辟啟 者荷 門有 不曰門人 可自晨矣。 色。世 其 CHAP. XXXIX. I. The Master said, ' Some men of worth retire 4. Some retire because of contradictory language.. CHAP.XL. seven men.' The Master said, 'Those who have done this are CHAP. XLI. Tsze-ld happening to pass the night in Shih-măn, the gate-keeper said to him, 'Whom do you come from ?? Tsze-ld said, 'From Mr. K'ung.' 'It is he,-is it not?'-said the other, 'who knows the impracticable nature of the times, and yet will be doing in them.’ CHAP. XLII. 1. The Master was playing, one day, on a musical stone in Wei, when a man, carrying a straw basket, passed the door 89. DIFFERENT CAUSES WHY MEN OF WORTH| seven men, which Chû calls WITHDRAW FROM PUBLIC LIFE, AND DIFFERENT ling.' EXTENTS TO WHICH THEY SO WITHDRAW THEM 辟i, 4th tone, =避 避。其 , 'the next class,' but commentators say that the meaning is no more than ‘some,' and that the terms do not indicate any comparison, morning gate,'—a designation of the of the parties on the ground of their worthiness. keeper, as having to open the gate in the morn地,‘the earth,’here=territories or States. ing,perhaps one of the seven worthies of the preceding chapter. We might translate 石門 3. The ‘looks,’and language' in par. 4, are to be understood of the princes whom the worthies tion. Chû, however, explains 作by起, by 'Stony-gate.' It seems to have been one of the passes between Ch'i and Lû. 孔氏,‘the K'ung,' or Mr. K'ung. Observe the force of the final 與 42. THE JUDGMENT OF A RETIRED WORTHY ON CONFUCIUS'S COURSE, AND REMARK OF CONFUCIUS THEREON. 1. The ch'ing was one of the eight have arisen.’Others explain it by 篇, (have musical instruments of the Chinese; see Med done this.' They also give the names of the hurst's dictionary, in voc. 過, Ist tone, to go 日陰難淺也日日 有 揭已哉 而經哉 張日書云高宗說 於冢宰三年 然君薨百官總已以聽 日何必高宗古之人 陰三年不言何謂也子 以人 聽皆 of the house where Confucius was, and said, 'His heart is full who so beats the musical stone.' 2. A little while after, he added, 'How contemptible is the one ideaed obstinacy those sounds display! When one is taken no notice of, he has simply at once to give over his wish for public employment. Deep water must be crossed with the clothes on; shallow water may be crossed with the clothes held up. 3. The Master said, 'How determined is he in his purpose! But this is not difficult!' CHAP. XLIII. I. Tsze-chang said, What is meant when the Shû says that Kâo-tsung, while observing the usual imperial mourning, was for three years without speaking?' 2. The Master said, Why must Kâo-tsung be referred to as an example of this? The ancients all did so. When the sovereign died, the officers all attended to their several duties, taking instructions from the prime minister for three years.' by.’ Meaning‘to go beyond.' s to exceed,' it can hardly be construed satisfactorily. I have is in the 4th tone. 有心哉擊磬乎 notfound thisexampleof inWang Yin-chih. is to be read as one sentence, and understood as if there were a 之 after the 哉 2桱 ,-see XIII. xx. 3. 2. The 備合 in 43. How GOVERNMENT WAS CARRIED ON DURING THE THREE YEARS OF SILENT MOURNING BY THE SOVEREIGN. 書云,-see the Shû, IV. viii. Sect. I. 1, but the passage there is not terprets this clause also, as if av were after exactly as in the text. It is there said that the 哉, and 桱俓 had reference to the sounds of the ch'ing.深則云云,See the Shih, I. iii. 9, stanza I. The quotation |Kao-tsung, after the three years' mourning, still did not speak. 高宗 was the honorary title of the king Wû-ting(武丁, B.C. 1324 was intended to illustrate that we must act ac- 1264). 諒(Shi,亮)陰 (read am), accordcording to circumstances. 3. 末=無之 ing to the dictionary, means the shed where seems to be a mere expletive. The case is one the mourner lived the three years.' Chû where the meaning is plain while the characters Hsî does not know the meaning of the terms. 乎。 已子使 日以 也曰 堯百而脩敬問 以脩人而日 劉子日上好禮則民 CHAP. XLIV. The Master said, ‘When rulers love to observe the rules of propriety, the people respond readily to the calls on them for service." CHAP. XLV. Tsze-lû asked what constituted the superior man. The Master said, 'The cultivation of himself in reverential carefulness.’‘And is this all ?? said Tsze-lû. He cultivates himself so as to give rest to others,' was the reply. ‘And is this all ?' again asked Tsze-lû. The Master said, 'He cultivates himself so as to give rest to all the people. He cultivates himself so as to give rest to all the people :-even Yâo and Shun were still solicitous about this.' CHAP. XLVI. Yuan Zang was squatting on his heels, and Tsze-chang was perplexed to know how govern- 典). It is=百家姓, 'the surnames of 古之人,-the families of the people were perhaps divided at ment could be carried on during so long the hundred families,' into which number the a period of silence. 2. a very early time. The surnames of the Chinese embraces the sovereigns, and subordinate now amount to several hundreds. The small dynasty, contains nearly 450. The number princes who had their own petty courts. 總 work 百家姓帖, made in the Sung 已,in the備合it is said, 一總攝也 them given in an appendix to Williams's of 不敢放縱意也,總 is to manage. Syllabic Dictionary, as compiled by the Rev. The meaning is, that they did not dare to allow Dr. Blodget, is 1863. In the 1, in loc., themselves any license.' The expression is not we find a ridiculous reason given for the suran easy one. I have followed the paraphrasts. names being a hundred, to the effect that 44. HOW A LOVE OF THE RULES OF PROPRIETY the ancient sages gave a surname for each of the five notes of the scale in music, and of the five great relations of life and of the four seas; consequently 5×5×4 = 100. It is to be IN RULERS FACILITATES GOVERNMENT. 45. REVERENT SELF-CULTIVATION THE DISTINGUISHING CHARACTERISTIC OF THE CHÜN-TszE. 以敬, it is said, are not to be taken as the observed, that in the Shù we find a hun whererwith of the Chin-tsze in cultivating him-dred surnames,' interchanged with 萬姓, self, but as the chief thing which he keeps before him in the process. I translate, therefore, by in, but in the other sentences, it indicates the realizations, or consequences, of the 修已.百姓, the hundred sur ten thousand surnames,' and it would seem needless, therefore, to seek to attach a definite explanation to the number.堯舜其猶 病諸,-see VI. xxviii. 46. CONFUCIUS'S CONDUCT TO AN UNMANNERLY names,' as a designation for the mass of the OLD MAN OF HIS ACQUAINTANCE. Yüan Zang was an people, occurs as early as in the Yao-tien (old acquaintance of Confucius, but had adopted 位子或 篇 述而 之黨以老孫 爲賊以杖叩其脛 其見日童杖而弟 與其益子 長 先居著 而 命 巠。是 是無 生 so waited the approach of the Master, who said to him, ‘In youth, not humble as befits a junior; in manhood, doing nothing worthy of being handed down; and living on to old age:-this is to be a pest. With this he hit him on the shank with his staff. CHAP. XLVII. 1. A youth of the village of Ch'üeh was employed by Confucius to carry the messages between him and his visitors. Some one asked about him, saying, 'I suppose he has made great progress.’ 2. The Master said, ‘I observe that he is fond of occupying the seat of a full-grown man; I observe that he walks shoulder to shoulder with his elders. He is not one who is seeking to make progress in learning. He wishes quickly to become a man.' the principles of Lâo-tsze, and gave himself ex- | he was a very old acquaintance of Confucius, traordinary license in his behaviour.-See an and mentally somewhat weak. Confucius felt instance in the Li Chi, II.Sect.II.iii.24, and the kindly to him, but was sometimes provoked by note there.-the dictionary explains him to very candid expressions of his judgment about him, -as here. the two words together by展足箕坐, but that is the meaning of 夷 alone, and俟=待 'to wait for. So, the commentators, old and new. The use of in this sense is thus explained :— it (The 鳴鳥 is fond of squatting, and is there- 集證 in toe. 孫 for 遜 and 弟 47. CONFUCIUS'S EMPLOYMENT OF A FORWARD YOUTH. I. ,-there is a tradition that 關黨 Confucius lived and taught in, but it is much disputed. 將命謂傳賓主之 言將命 means to convey the messages visitors and the host. 益者與 between the inquirer supposed that Confucius's employ hence is used for, to squat! See the ment of the lad was to distinguish him for the progress which he had made. 2. According to the rules of ceremony, a youth must sit in the corner, the body of the room being reserved for full-grown men ;-see the Li Chî, II. Sect. I. i. 18. In walking with an elder, a youth was required to keep a little behind him; see the Li Chi, I. Sect. I. ii. chap.4.7. Confucius's employ. ment of the lad, therefore, was to teach him the courtesies required by his years. rather than 'thief.' The address of Confucius might be translated in the 2nd person, but it is perhaps better to keep to the 3rd, leaving the application to be understood. From several references to Yüan Zang in the Li Chi, it appears BOOK XV. WEI LING KUNG. 斯 日日病遂之事子。 濫 莫: 事則 則孔 孔衞衞 未 小窮路糧也 俎陳十 矣。 固亦興陳 軍豆於五 窮子見者日旅之孔 CHAPTER I. 1. The duke Ling of Wei asked Confucius about tactics. Confucius replied, I have heard all about sacrificial ves sels, but I have not learned military matters.' On this, he took his departure the next day. 2. When he was in Chăn, their provisions were exhausted, and his followers became so ill that they were unable to rise. 3. Tsze-lû, with evident dissatisfaction, said, Has the superior man likewise to endure in this way?' The Master said, 'The superior man may indeed have to endure want, but the mean man, when he is in want, gives way to unbridled license.' HEADING OF THIS BOOK.-衛靈公第籩豆之事, VIII. iv. 3. 十五,‘The duke Ling of Wei, No. 15. The 俎 was a dish, 18 inches long and 8 inches broad, on a The contents of the Book, contained in forty chapters, are as miscellaneous as those of the former. Rather they are more so, some chapters bearing on the public administration of government, several being occupied with the superior man, and others containing lessons of practical wisdom. All the subjects,' says Hsing Ping, 'illustrate the feeling of the sense of shame and consequent pursuit of the correct course, and therefore the Book immediately follows the preceding one.' 1. CONFUCIUS REFUSES TO TALK ON MILITARY AFFAIRS. IN THE MIDST OF DISTRESS, HE SHOWS THE DISCIPLES HOW THE SUPERIOR MAN IS ABOVE DISTRESS. I. = stand 8 inches high, upon which the flesh of victims was laid, but the meaning is sacrificial vessels generally, the business of ceremonies. It is said of Confucius, in the Historical Records,' that when a boy, he was fond of playing at and . He wished by his reply and departure, to teach the duke that the rules of propriety, and not war, were essential to the government of a State. 2. From Wei, Confucius proceeded to Chăn, and there met with the distress here mentioned. It is probably the same which is referred to in XI. ii. 1, though there is some chronological difficulty about the subject. (See the note by Chû Hsi in his preface to the Analects.) 3.='yes, 陳,read chän, in 4th tone, 'the indeed, with reference to Tsze-lù's question. arrangement of the ranks of an army,' here=Some take it in its sense of 'firm.'-The supe rior man firmly endures want.'-Duke Ling, tactics generally. 俎豆之事,-comp. see XIV. xx, also in Chwang-tsze, xxv.9, et al. |