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3. The Master said, “ With one like Tsze, I can begin to talk about the Odes. I told him one point, and he knew its proper sequence.”
XVI. The Master said, “I will not be afflicted at men’s not knowing me; I will be afflicted that I de not know men.”
BOOK II. WEI CHING. CHAPTER I. The Master said, “ He who exercises government by means of his virtue, may be compared to the north polar star, which keeps its place and all the stars turn towards it.”
II. The Master said, “In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence— Have no depraved thoughts.'”
III. 1. The Master said, “ If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame.
2. “If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good.”
IV. 1. The Master said, “ At fifteen, I had my mind bent on learning.
2. “At thirty, I stood firm.
5. “ At sixty, my ear was an c bedient organ for the reception of truth.
6. “ At seventy, I could follow what my heart de. sired, without transgressing what was right.”
V. 1. Mang E asked what filial piety was. The Master said, “ It is not being disobedient."
2. Soon after, als Fan Ch’e was driving him, the Master told him, saying: “Mang-sun asked me what filial piety was, and I answered him,—not being disobedient." . 3. Fan Ch'e said, “What did you mean ?” The Master replied, “That parents, when alive, should be served according to propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety.”
VI. Mang Woo asked what filial piety was. The Master said, “ Parents are anxious lest their children should be sick.”
VII. Tsze-yew asked what filial piety was. The Master said, “The filial piety of now-a-days means the support of one's parents. But dogs and horses likewise are able to do something in the way of support;-without reverence, what is there to distinguish the one support given from the other ?”
VIII. Tsze-hea asked what filial piety was. The Master said, “ The difficulty is with the countenance. If, when their elders have any troublesome affairs, the young take the toil of them, and if, when the young have wine and food, they set them before their elders. is this to be considered filial piety ? ”.
IX. The Master said, “ I have talked with Hwuy for a whole day, and he has not made any objection to any thing I said ;-as if he were stupid. He has re tired, and I have examined his conduct when away from me, and found him able to illustrate my teachings. Hwuy !He is not stupid.”
X. 1. The Master said, “See what a man does.
4. “How can a man conceal his character!
XI. The Master said, “If a man keeps cherishing his old knowledge, so as continually to be acquiring new, he may be a teacher of others.”
XII. The Master said, “ The accomplished scholar is not an utensil.”
XIII. Tsze-kung asked what constituted the superior inan. The Master said, “ He acts before he speaks, and afterwards speaks according to his actions.”
XIV. The Master said, “ The superior man is catholic and no partizan. The mean man is a partizan and not catholic.”
XV. The Master said, “ Learning without thought : is labour lost; thought without learning is perilous."
XVI. The Master said, “ The study of strange dootrines is injurious indeed!”
XVII. The Master said, “ Yew, 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.”
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.”
XIX. The duke Gae 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.”
XX. Ke K’ang asked how to cause the people to reverence their ruler, to be faithful to him, and to urge themselves to virtue. The Master said, “ Let him preside over them with gravity ;—then they will reverence him. Iet 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.”
XXI. 1. Some one addressed Confucius, saying, “Sir, why are you not engaged in the government ?”
2. The Master said, “ What does the Shoo-king 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 to make one be in the government.”
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 ?”
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 Hea: wherein it took from or added to them may be known. The Chow dynasty has followed the regulations of the Yin : wherein it took from or added to them may be known. Some other may follow the Chow, but though it should be at the distance of a hundred ages, its affairs may be known.”
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 urage.”
BOOK II. PA YIH. CHAPTER I. Confucius said of the head of the Ke family, who had eight rows of pantomimes in his area, “ If he can bear to do this, what may he not bear to do ?”
II. The three families used the yung ode, while the vessels were being removed, at the conclusion of the sacrifice. The Master said, “« Assisting are the princes ;the emperor looks profound and grave :'—what application can these words have in the hall of the three families ?”
III. The Master said, “ If a man be without the virtues proper to humanity, what has he to do with the rites of propriety? If a man be without the virtues proper to humanity, what has he to do with music ?”
IV. 1. Lin Fang asked what was the first thing to be attended to in ceremonies.
2. The Master said, “ A great question indeed!”
3. In festive ceremonies, it is better to be sparing than extravagant. In the ceremonies of mourning, it is better that there be deep sorrow than a minute attention to observances.”
V. The Master said, “ The rude tribes of the east and north have their princes, and are not like the States of our great land which are without them.”
VI. The chief of the Ke family was about to sacri. fice to the T'ae mountain. The Master said to Yenyew “ Can you not save him from this ?” He answered, “ I cannot.” Confucius said, “ Alas! will you say that the T'ae mountain is not so discerning as Lin Fang ?”
VII. The Master said, “ The student of virtue has no contentions. If it be said he cannot avoid thein,