知知之不 知諸已 患子來往矣

知人也

知患不

之不已

也。

人曰者。而

about the odes. I told him one point, and he knew its proper sequence.'

CHAP.XVI. The Master said, I will not be afflicted at men's not knowing me; I will be afflicted that I do not know men.'

包,(or 已 without marking the tone), in 不, as in chapter ii. r, observe the transchap. xiv. The last clause may be given-Tell position in, which is more elegant him the past, and he knows the future;' but

the connexion determines the meaning as in

the translation. 諸, as in chap. x, is a

particle, a mere 語助,

helping or supporting word.'

as it is called, ‘a

16. PERSONAL ATTAINMENT SHOULD BE OUR

than 知已 would be. 已, ‘self,' the per

son depending on the context. We cannot translate 'do not be afflicted,' because is

not used imperatively, like 勿. A nominative to has to be assumed, 'I,' o

CHIEF AIM, Comp. chap. i. 3. After the negative, the superior man.'

or

BOOK II. WEI CHĂNG.

之眾其 北德為

星辰 政

而居如以曰

第為

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.'

HEADING OF THIS BOOK.−為政第二

This second Book contains twenty-four chapters, and is named, The practice of government.' That is the object to which learning, treated of in the last Book, should lead, and here we have the qualities which constitute, and the character of the men who ad. minister, good government.

1. THE INFLUENCE OF VIRTUE IN A RULER.

德

practice of 行道而有得於心,‘the

truth and acquisition thereof in the heart.' His view of the comparison is that it sets forth the illimitable influence which virtue in a ruler exercises without his using any effort. This is extravagant. His opponents say that virtue is the polar star, and the various departments of government the other stars. This is far-fetched. We must be content to accept the vague utterance without minutely determining its mean

is explained by 得, and the old commenta. ing. 北辰 is, no doubt, the north polar

tors say 物得以生謂之德, what

creatures get at their birth is called their virtue;' but this is a mere play on the common sound of different words. Chû Hsi makes it

VOL. I.

=

L

star,' anciently believed to coincide exactly with the place of the real pole. in the

3rd tone, used for, 'to fold the hands in saluting,'here = 'to turn respectfully towards.’

之無

切恥

十于日禮道以日 而學吾有之刑道

立四十而不惑五

邪。言

言以蔽之曰思無

雪子曰詩三百一

字曰道之以政

三千恥以民之

惑十有且德免

五而五格。齊而政

hundred pieces, but the design of them all may be embraced in one

CHAP. II. The Master said, 'In the Book of Poetry

are three

sentence " Having no depraved thoughts.””

CHAP. 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.'

CHAP. IV. 1. The Master said, 'At fifteen, I had my mind bent on learning.

2. ‘At thirty, I stood firm.

3. 'At forty, I had no doubts.

4. ‘At fifty, I knew the decrees of Heaven.

2. THE PURE DESIGN OF THE BOOK OF POETRY. be explained,-'will come to good,' or 'will corThe number of compositions in the Shih-ching rect themselves.' Observe the different appli

is rather more than the round number here
given. 一言=一句, 'one sentence.'
=蓋(to cover, to embrace. 思無邪,

see Shih-ching, IV. ii. 1. st. 4. The sentence there
is indicative, and in praise of the duke Hsi, who
had no depraved thoughts. The sage would
seem to have been intending the design in
compiling the Shih. A few individual pieces are
calculated to have a different effect.

PLIANCES. I.

3. HOW RULERS SHOULD PREFER MORAL AP·道 as in I. v. 之 (them,' refers to, below., as opposed to fit, -laws

cation of 且 and 而 in pars. I and 2. i. 而

=‘but;’且=‘moreover..

4. CONFUCIUS'S OWN ACCOUNT OF HIS GRADUAL

PROGRESS AND ATTAINMENTS. Commentators are perplexed with this chapter. Holding of Confucius that 生而知之安而行之, he was born with knowledge, and did what was right with entire ease,' they say that he here conceals his sagehood, and puts himself on the

level of common men, to set before them a stimulating example. We may believe that the compilers of the Analects, the sage's immediate disciples, did not think of him so extravagantly as later men have done. It is to be wished, however, that he had been more definite and diffuse in his account of himself. 1., in 4th |tone, = 'and.'The ‘learning,' to which, at 15, the subjects of the 'Superior Learning.' See Confucius gave himself, is to be understood of Chù Hsi's preliminary essay to the Ta Hsio.

5. ‘At sixty, my ear was an obedient organ for the reception of truth.

6. ‘At seventy, I could follow what my heart desired, without

transgressing what was right.'

CHAP. V. 1. Măng I asked what filial piety was.
Î

said, 'It is not being disobedient.'

The Master

2. Soon after, as Fan Ch'ih was driving him, the Master told him, saying, 'Măng-sun asked me what filial piety was, and I answered him,-"not being disobedient."

3. Fan Ch'ih 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.'

2. The ‘standing firm’probably indicates that|prenomens of 仲,叔, and 季. To these was

he no more needed to bend his will. 3. The

'no doubts' may have been concerning what subsequently added the character, 'grandwas proper in all circumstances and events. son,' to indicate their princely descent, and 4. 'The decrees of Heaven,' = the things decreed

by Heaven, the constitution of things making 仲孫叔孫,and季孫 became the re

what was proper to be so. 5. The ear obedient spective surnames of the families. is the mind receiving as by intuition the truth

from the ear. 6. 矩,‘an instrument for de. termining the square.', without transgressing the square.' The expressions describing the progress of Confucius at the different periods of his age are often employed as numerical designations of age.

5. FILIAL PIETY MUST BE SHOWN ACCORDING TO

THE RULES OF PROPRIETY.

I. MängÎ was a great officer of the State of Lû, by name Ho-chi (何 忌), and the chief of one of the three great

families by which in the time of Confucius the authority of that State was grasped. Those families were descended from three brothers, the sons by a concubine of the duke Hwan (B.c. 711-694), who were distinguished at first by the

was changed into 孟孫 by the father of

Măng Î, on a principle of humility, as he thereby only claimed to be the eldest of the inferior sons or their representatives, and avoided the presumption of seeming to be a younger full brother of the reigning duke. 'mild and

Virtuous,' was the posthumous honorary title

given to Ho-chi. On子, see I. i. I. 2. Fan, by 須, and designated 子遲 was a minor

name

disciple of the sage. Confucius repeated his re

mark to Fan, that he might report the explanation of it to his friend Măng I, or Măng-sun Î, and thus prevent him from supposing that all the sage intended was disobedience to parents. Comp. the whole of Confucius's explanation with I. ix.

以有難

敬於 之

為酒有子 何犬 孝食事夏

乎先弟問別皆

生子孝乎

饌服子

會其日

是勞色

。

离子游問孝子日令

父母唯其疾之憂

學者,是謂能養至

孟武伯問孝子曰

養養 日

不至今

CHAP. VI. Măng Wû asked what filial piety was.

憂R子

憂

日

The Master

said, 'Parents are anxious lest their children should be sick.'

CHAP. VII. Tsze-yû 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?

CHAP. VIII. Tsze-hsiâ 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?'

6. THE ANXIETY OF PARENTS ABOUT THEIR the act of an inferior to a superior. Chû Hsî gives CHILDREN AN ARGUMENT FOR FILIAL PIETY. This a different turn to the sentiment.-' But dogs enigmatical sentence has been interpreted in and horses likewise manage to get their sup

two ways. Chû Hsi takes 唯(=惟) not in port.' The other and older interpretation is the sense of fonly,' but of 'thinking anxious. better. 至於,Coming to,'= as to, quoad. ly.’‘Parents have the sorrow of thinking 別 = to discriminate,'édistinguish.’

anxiously about their-i. e. their children's

being unwell. Therefore children should take 8. THE DUTIES OF FILIAL PIETY MUST BE PER

care of their persons.' The old commentators FORMED WITH A CHEERFUL COUNTENANCE, 事 again take 唯 in the sense of only.'‘Let followed by勞=the ‘troublesome affairs' in of 弟子 in the

The use

parents have only the sorrow of their children's illness. Let them have no other occasion for the translation. sorrow. This will be filial piety.' Măng phrase here extends filial duty to elders generWû (the honorary epithet, =Bold and of

straightforward principle')' was the son of ally, to the 父兄 as well as to the 父母.

Măng Î, and by name

(Chih).伯merely

indicates that he was the eldest son.

We have in translating to supply their respec

tive nominatives to the two 有食,read

7. HOW THERE MUST BE REVERENCE IN FILIAL tsze, 'rice' and then, food generally. 先生 Dury. Tsze-yù was the designation of 言偃 give them 饌=與先生饌之,‘They a native of, and distinguished among the to their elders to eat.'先生=elders. The

disciples of Confucius for his learning. He is
now 4th on the west among the wise ones.
is in the 4th tone,=‘to minister support to,

phrase, here meaning parents, uncles, and elders generally, is applied by foreign students to their teachers. 會, aspirated, = 則,‘then,'

CHAP. IX. The Master said, 'I have talked with Hûi for a whole day, and he has not made any objection to anything I said; –as if he were stupid. He has retired, and I have examined his

conduct when away from me, and found him able to illustrate my teachings. Hûi!–He is not stupid.’

CHAP. X. 1. The Master said, 'See what a man does.

2. ' Mark his motives.

3. ‘Examine in what things he rests.

4. How can a man conceal his character ?

5. ‘How can a man conceal his character ?’

CHAP. 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.'

a transition particle. To these different inter- | is the first given to it in the dict. For the rogatories, the sage, we are told, made answer noun to which the three refer, we must go according to the character of the questioner, as each one needed instruction.

9. THE QUIET RECEPTIVITY OF THE DISCIPLE

down to in the 4th par. There is a climax

Hôr. Yen Hai (顏囘), styled 子淵n所以,所由((what from'),and所安,

and acorresponding one in the verbs 視,觀,

honoured with the first place east among his and察. was Confucius's favourite disciple, and is now

four assessors in his temples, and with the title

of 復聖顔子,The second sage, the phi.

焉, generally a final particle,

in 2nd tone, is here in the rst, an interrogative,

=how? Its interrogative force blends with

losopher Yen.' At 29 his hair was entirely the exclamatory of at the end.

white, and at 33 he died, to the excessive grief of the sage. The subject of

is, and that of

省(as in Liv) is吾.其私,‘his privacy,’

11. To BE ABLE TO TEACH OTHERS ONE MUST

FROM HIS OLD STORES BE CONTINUALLY DEVELOPING

meaning only his way when not with the by, and, with reference to this very passage,

master. 亦, ‘also,’takes up 如愚, He it is said, one's old learning being thoroughly

mastered, again constantly to practise it, is

was so, and also thus. 囘也, see I. xv. 3. called Modern commentators say that

I.

10. HOW TO DETERMINE THE CHARACTERS OF MEN. the 'new learning is in the old.' The idea pro

U is explained as = 行,or行用,‘does. bably is that of assimilating old acquisitions Compare 中庸, XXVII. vi.

The same, though not its common meaning, | and new.