謂民以

亦民善關

棄戰不子戎可七

之是教日以年教日

教曰矣。

CHAP. XXIX. The Master said, 'Let a good man teach the people seven years, and they may then likewise be employed in war.' CHAP. XXX. The Master said, 'To lead an uninstructed people

to war, is to throw them away.'

29. HOW THE GOVERNMENT OF A GOOD RULER drilling in the people's repose from the toils of

WILL PREPARE THE PEOPLE FOR WAR.

善人,agriculture. 戎‘weapons of war.’可以

‘a good man,'—spoken with reference to him they may go to their weapons. as a ruler. The teaching is not to be understood of military training, but of the duties of life and citizenship; a people so taught are morally fitted to fight for their government. What military training may be included in the teaching, would merely be the hunting and

THEM FOR WAR. Compare the last chapter. The 30. THAT PEOPLE MUST BE TAUGHT, TO PREPARE language is very strong, and being understood as in the last chapter, shows how Confucius valued education for all classes.

CHAPTER I. Hsien asked what was shameful. The Master said,

'When good government prevails in a State, to be thinking only of

salary; and, when bad government prevails, to be thinking, in the

same way, only of salary;-this is shameful.'

憲問第十四

1. IT IS SHAMEFUL IN AN OFFICER TO BE CARING

ONLY ABOUT HIS EMOLUMENT. Hsien is the Yuan

Sze of VI. iii, and if we suppose Confucius's answer designed to have a practical application to himself, it is not easily reconcileable with what appears of his character in that other place. here, ‘emolument,' but its

HEADING OF THIS BOOK.'Hsien asked, No. 14.' The glossarist Hsing Ping says, 'In this Book we have the characters of the Three Kings, and Two Chiefs, the courses proper for princes and great officers, the practice of virtue, the knowledge of what is shameful, personal cultivation, and the tranquillizing of the people ;-all subjects of great meaning must be pregnant and intensive, as in importance in government. They are therefore collected together, and arranged after the the translation. If we do not take it so, the last Book which commences with an inquiry sentiment is contradictory to VIII. xiii. 3. about government.' Some writers are of opinion K'ung Ân-kwo, however, takes the following that the whole Book with its 47 chapters was view of the reply :-'When a country is wellcompiled by Hsien or Yüan Sze, who appears governed, emolument is right; when a country in the first chapter. That only the name of is ill-governed, to take office and emolument is the inquirer is given, and not his surname, is shameful.' I prefer the construction of Chû said to be our proof of this. Hsi, which appears in the translation.

行關以籌難以

邦子 子為子矣為

日 士 日仁 仁伐

勇不 道邦矣士則。 德危有 而 子

有言者不必有德仁

者必

不有者行道 懷不日不 居知可行

有

仁者

言

不也。以焉

足

CHAP. II. I.‘When the love of superiority, boasting, resentments, and covetousness are repressed, this may be deemed perfect virtue.'

2. The Master said, 'This may be regarded as the achievement of what is difficult. But I do not know that it is to be deemed

perfect virtue.'

CHAP. III. The Master said, 'The scholar who cherishes the love of comfort is not fit to be deemed a scholar.'

CHAP. IV. The Master said, 'When good government prevails in a State, language may be lofty and bold, and actions the same. When bad government prevails, the actions may be lofty and bold, but the language may be with some reserve.'

CHAP. V. The Master said, 'The virtuous will be sure to speak correctly, but those whose speech is good may not always be virtuous. Men of principle are sure to be bold, but those who are bold may not always be men of principle.'

5. WE MAY PREDICATE THE EXTERNAL FROM THE

INTERNAL, BUT NOT VICE VERSÂ. The 有言

HIGHER THAN COMFORT OR PLEASURE. Compare must be understood of virtuous speaking and

有矣夫未有小人而仁

鬍子日君子而不仁者

也。

者也

人。 禹幕适 不優盪問 哉答躬舟於 若南稼俱孔 人宮而不子

有得日

CHAP. VI. Nan-kung Kwo, submitting an inquiry to Confucius, said, ‘Î was skilful at archery, and Ao could move a boat along upon the land, but neither of them died a natural death. Yü and Chi personally wrought at the toils of husbandry, and they became possessors of the kingdom.' The Master made no reply; but when Nan-kung Kwo went out, he said, A superior man indeed is this! An esteemer of virtue indeed is this!'

CHAP. VII. The Master said, 'Superior men, and yet not always virtuous, there have been, alas! But there never has been a mean man, and, at the same time, virtuous.’

‘virtuously,' or 'correctly, be supplied to bring Cho (寒浞), who then married his wife, and

out the sense. A translator is puzzled to render

仁者 differently from 有德者. I have

said 'men of principle,' the opposition being
between moral and animal courage; yet the men
of principle may not be without the other, in
order to their doing justice to themselves.
6. EMINENT PROWESS CONDUCTING TO RUIN;
EMINENT VIRTUE LEADING
THE
TO DIGNITY.
MODESTY OF CONFUCIUS. Nan-kung Kwo is said
by Chû Hsi to have been the same as Nan
Yung in V. I. But this is doubtful. See on
Nan Yung there. Kwo, it is said, insinuated
in his remark an inquiry whether Confucius
was not like Yü or Chî, and the great men of
the time so many Î and Âo; and the sage was
modestly silent upon the subject. I and Âo
carry us back to the 22nd century before
Christ. The first belonged to a family of prince-
肉

lets, famous, from the time of the emperor

(B. c. 2432), for their archery, and dethroned

the emperor Hau-hsiang (后相)

B. C. 2145.

one of their sons

(澆 Chião).

was the indi.

vidual here named Ao, who was subsequently
destroyed by the emperor Shâo-k'ang, the
posthumous son of Hâu-hsiang. Chî was the
son of the emperor, of whose birth many
告
prodigies are narrated, and appears in the Shu-
ching as Hâu-chî, the minister of agriculture to

Yao and Shun, by name 棄. The Chau family

traced their descent lineally from him, so that though the throne only came to his descendants more than a thousand years after his time, Nan-kung Kwo speaks as if he had got it himself, as Yü did. 君子哉若人compare V. ii. The name Ao in the text should be臬

7. THE HIGHEST VIRTUE NOT EASILY ATTAINED TO, AND INCOMPATIBLE WITH MEANNESS. Compare IV. iv. We must supply the ‘always,' to

f was afterwards slain by his minister, Han bring out the meaning.

忠焉能勿誨乎

因子日愛之能勿勞擊

里之稗乎能

字行諶

產

潤子創

CHAP. VIII. The Master said, 'Can there be love which does not lead to strictness with its object? Can there be loyalty which

does not lead to the instruction of its object?'

CHAP. IX. The Master said, 'In preparing the governmental notifications, P'i Shăn first made the rough draught; Shi-shû examined and discussed its contents; Tsze-yü, the manager of Foreign intercourse, then polished the style; and, finally, Tsze-ch'ân of Tung-li gave it the proper elegance and finish.'

CHAP. X. 1. Some one asked about Tsze-ch'ân. The Master said, He was a kind man.’

2. He asked about Tsze-hsi. The Master said, 'That man! That man!’

3. He asked about Kwan Chung. For him,' said the Master, 'the city of Pien, with three hundred families, was taken from the chief of the Po family, who did not utter a murmuring word, though, to the end of his life, he had only coarse rice to eat.'

8. A LESSON FOR PARENTS AND MINISTERS, THAT | language of government orders, covenants, and THEY MUST BE STRICT AND DECIDED. Lão, being conferences ;' see the Chau Li, XXV. par. II. parallel with hûi, is to be construed as a verb, Tsze-ch'ân (see V. xv) was the chief minister and conveys the meaning in the translation different from the meaning of the term in XIII. i. K'ung Ân-kwo takes it in the sense of 'to soothe,'' comfort,' in the 3rd tone, but that does not suit the parallelism.

9. THE EXCELLENCE OF THE OFFICIAL NOTIFICA· TIONS OF CHANG, OWING TO THE ABILITY OF FOUR OF ITS OFFICERS. The State of Chang, small and surrounded by powerful neighbours, was yet fortunate in having able ministers, through whose mode of conducting its government it

of the State, and in preparing such documents first used the services of P'î Shăn, who was noted for his wise planning of matters. Shishù shows the relation of the officer indicated to the ruling family. His name was Yû-chî

(游吉). The province of the 行人,

was

to superintend the ceremonies of communication with other States;' see the Châu Li, Bk. XXXVIII.

10. THE JUDGMENT OF CONFUCIUS CONCERNING | TszE-CH'ÂN, TsZE-HS2, AND KWAN CHUNG.

I. See

enjoyed considerable prosperity. 命,with V. xv. 2. Tsze-hsi was the chief minister of reference to this passage, is explained in the Ch'û. He had refused to accept the nomination to the sovereignty of the State in preference to dictionary by政令盟會之辭, the the rightful heir, but did not oppose the usurp

日以莊武

口令之成人者何必然覺

禮樂亦可以爲成人矣

則園

禮子仲子優子
之路不

日易。日

無怨言

無驕易

旦薛

欲若 若大

見矣。之下臧夫头

CHAP. XI. The Master said, 'To be poor without murmuring is difficult. To be rich without being proud is easy.'

CHAP. XII. The Master said, Mang Kung-ch'o is more than fit to be chief officer in the families of Châo and Wei, but he is not fit to be great officer to either of the States T'ăng or Hsieh.'

CHAP. XIII. I. Tsze-lû asked what constituted a COMPLETE man. The Master said, 'Suppose a man with the knowledge of Tsang Wu-chung, the freedom from covetousness of Kung-ch'o, the bravery of Chwang of Pien, and the varied talents of Zăn Ch'iû; add to these the accomplishments of the rules of propriety and music:-such an one might be reckoned a COMPLETE man.

2. He then added, ' But what is the necessity for a complete man of the present day to have all these things? The man, who in the ing tendencies of the rulers of Ch'û. He had, not very high. In the sage's time, the governwas in the and

moreover opposed the wish of king Chao (of

ment of the State of Tsin (晉)

Ch'ü) to employ the sage. 3. Kwan Chung hands of the three families, Chao, Wei, see III. xxii. To reward his merits, the duke

Hwan conferred on him the domain of the

officer mentioned in the text, who had been guilty of some offence. His submitting as he did to his changed fortunes was the best tribute to Kwan's excellence.

11. IT IS HARDER TO BEAR POVERTY ARIGHT THAN TO CARRY RICHES. This sentiment may be controverted. Compare I. xv.

12. THE CAPACITY OF MANG KUNG-CH'O. Kung

|

Han (), which afterwards divided the whole

State among themselves; but meanwhile they were not States, and Kung-ch'o, as their láo, or chief officer, could have managed their affairs. Täng and Hsieh were small States, whose great officers would have to look after their relations with greater States, to which function Kung-ch'o's abilities were not equal. 13. OF THE COMPLETE MAN:A CONVERSATION

ch'o was the head of the Mäng, or Chung-sun WITH TSZE-LÛ. I. Tsang Wû-chung had been family, and, according to the "Historical Re- an officer of Lû in the reign anterior to that cords,' was regarded by Confucius more than in which Confucius was born. So great was his any other great man of the times in Lû. His reputation for wisdom that the people gave him

estimate of him, however, as appears here, was the title of a 聖人, or 'sage.' Wû was his