righteousness to carry out their principles :-I have heard these words, but I have not seen such men.’ CHAP. XII. 1. The duke Ching of Ch'i had a thousand teams, each of four horses, but on the day of his death, the people did not praise him for a single virtue. Po-i and Shû-ch'î died of hunger at the foot of the Shâu-yang mountain, and the people, down to the present time, praise them. 2. ‘Is not that saying illustrated by this ?’ 6 CHAP. XIII. I. Ch'ăn K'ang asked Po-yi, saying, Have you heard any lessons from your father different from what we have all heard ?" 2. Po-yü replied, No. He was standing alone once, when I passed below the hall with hasty steps, and said to me, “ Have you learned the Odes ?” On my replying "Not yet," he added, "If you do not learn the Odes, you will not be fit to converse with." I retired and studied the Odes. 12. WEALTH WITHOUT VIRTUE AND VIRTUE WITHOUT WEALTH;-THEIR DIFFERENT APPRECIA TIONS. This chapter is plainly a fragment. As it stands, it would appear to come from the compilers and not from Confucius. Then the 2nd paragraph implies a reference to something which has been lost. Under XII. x, I have referred to the proposal to transfer to this place the last paragraph of that chapter which might timent of this.-The duke Ching of Ch'î,-see XII. xi. Po-i and Shû-ch'î,-see VI. xxii. The mountain Shâu-yang is to be found probably in the department of 蒲州 in Shan-hsi. 13. CONFUCIUS'S INSTRUCTION OF HIS SON NOT DIFFERENT FROM HIS INSTRUCTION OF THE DISCIPLES GENERALLY. 1. Ch'an K'ang is the Tszech'in of I. x. When Confucius's eldest son was born, the duke of Lû sent the philosopher a present of a carp, on which account he named the child (the carp), and afterwards gave be explained, so as to harmonize with the sen-l him the designation of 伯魚子亦有 邦夫 人人、 夫 之人 日 君子之遠其子也 國邦君之妻君稱之日 得者 乎。立鯉 對鯉退 陳鯉日趨而 聞亢退未而學 詩退而也過詩 庭他 君 子聞而學 也。禮 夫 禮學日日 又曰聞 聞禮學文 聞問斯無禮獨 3. ‘Another day, he was in the same way standing alone, when I passed by below the hall with hasty steps, and said to me, "Have you learned the rules of Propriety?” On my replying “ Not yet,” he added, "If you do not learn the rules of Propriety, your character cannot be established." I then retired, and learned the rules of Propriety. 4. I have heard only these two things from him.' 5. Ch'ăn K'ang retired, and, quite delighted, said, 'I asked one thing, and I have got three things. I have heard about the Odes. I have heard about the rules of Propriety. I have also heard that the superior man maintains a distant reserve towards his son.' CHAP. XIV. The wife of the prince of a State is called by him FU-ZAN. She calls herself HSIAO TUNG. The people of the State call 異聞乎, Have you also (i.e. as being his band's equal.. The in夫人 is taken as son) heard different instructions? 2. On詩 =块, (to support,' (to help,' so that that here, and 禮 next paragraph, see on VII. xvii. designation is equivalent to (help-meet.’童 Before 不學, here and below, we must sup. means either ‘a youth,' or 'a girl' The wif of the 者 is to make the whole = what I have modestly calls herself 小童,(the little girl.. The old interpreters take-most naturally 君夫人君之夫人,our prince's heard from him are only these two remarks.' help-meet,' but the modern commentators take 5. Confucius is, no doubt, intended by 君子,君 adjectively, as = = 上, with reference to the but it is best to translate it generally. 14. APPELLATIONS FOR THE WIFE OF A RULER. office of the wife to 'preside over the internal This chapter may have been spoken by Con fucius to rectify some disorder of the times, but there is no intimation to that effect. The economy of the palace.' On this view is the domestic help-meet.' The ambas different appellations may be thus explained:-sador of a prince spoke of him by the style of 妻 is與已齊者, 'she who is her hus- 寡君, 'our prince of small virtue.' After 人。君亦稱邦君寡邦諸 夫日之人異小1 異 her CHUN FU-ZĂN, and, to the people of other States, they call her KWA HSIAO CHUN. The people of other States also call her CHÜN FÛ-ZĂN. that example of modesty, his wife was styled had no reason to imitate her subjects in that, to the people of other States, 'our small prince and so they styled her-'your prince's helpof small virtue.' The people of other States | meet,' or 'the domestic help-meet. BOOK XVII. YANG HO. 乎。迷言子之。其孔子 日其日日遇亡子孔陽陽 不邦懷來諸也麻子貨貨 可可其子塗而孔不欲第 好謂寶與往子見見十 從仁而爾孔拜時歸孔七 CHAPTER I. 1. Yang Ho wished to see Confucius, but Confucius would not go to see him. On this, he sent a present of a pig to Confucius, who, having chosen a time when Ho was not at home, went to pay his respects for the gift. He met him, however, on the way. 2. Ho said to Confucius, 'Come, let me speak with you.' He then asked, 'Can he be called benevolent who keeps his jewel in his 'Yang Ho, No. 17.'-As the last Book commenced with the presumption of the Head of 1. CONFUCIUS'S POLITE BUT DIGNIFIED TREAT the Chi family, who kept his prince in subjec. Yang Hu (虎), tion, this begins with an account of an officer, who did for the Head of the Chi what he did for the duke of Lû. For this reason-some similarity in the subject-matter of the first chapters – this Book, it is said, is placed after the former. It contains 26 chapters. MENT OF A POWERFUL, BUT USURPING AND UNWORTHY, OFFICER. 1. Yang Ho, known also as was nominally the principal minister of the Chî family, but its chief was entirely in his hands, and he was scheming to arrogate the whole authority of the State of Lû to himself. He first appears in the Chronicles of Lû, acting against the exiled duke Chao; in B. C. 505, we find him keeping his own chief, 與下愚不 墨子日唯 也習相遠也 移。上也。 AP 篱子日性相近 吾我日謂事 bosom, and leaves his country to confusion?' Confucius replied, 'No.' 'Can he be called wise, who is anxious to be engaged in public employment, and yet is constantly losing the opportunity of being so?" Confucius again said, 'No.' The days and months are passing away; the years do not wait for us.' Confucius said, 'Right; I will go into office.' CHAP. II. The Master said, 'By nature, men are nearly alike; by practice, they get to be wide apart.' CHAP. III. The Master said, There are only the wise of the highest class, and the stupid of the lowest class, who cannot be changed.' contended, is here not the moral constitution Chi Hwan, a prisoner, and, in 501, he is driven | MEN ARE CHIEFLY OWING TO HABIT. 性, it is out, on the failure of his projects, a fugitive into Ch'i. At the time when the incidents in this chapter occurred, Yang Ho was anxious to get, or appear to get, the support of a man of Confucius's reputation, and finding that the sage would not call on him, he adopted the expedient of sending him a pig, at a time when Confucius was not at home, the rules of ceremony requiring that when a great officer sent a present to a scholar, and the latter was not in his house on its arrival, he had to go to the officer's house to acknowledge it. See the Li 独 Chi, XI. Sect. iii. 20. is in the sense of 'to present food,' properly before a superior.' Confucius, however, was not to be entrapped. He also timed (1, as a verb) Hû's being away from home (), and went to call on him. 2., deludes, confuses, his country,' but the meaning is only negative, = 'leaves his country to confusion.', read ki, in 4th tone, frequently.'-fil-all this to habit. This chapter is incorporated with the 近. After it has been acted on by external things, then practice forms, as it were, a second nature. He who practises what is good, becomes the superior man; and he who practises what is not good, becomes the mean man-men become 相遠 -No doubt, it is true that many-perhaps of the differences among men are owing most San Tsze Ching at its commencement. is to be taken as the remark of Yang Ho, and a 3. ONLY TWO CLASSES WHOM PRACTICE CANNOT 日 supplied before 日.我與;與in cHANGE. This is a sequel to the last chapter with the dictionary, and by the old interpreters, is here explained, as in the translation, by, 'to wait for.' which it is incorporated in Ho Yen's edition. The case of the would seem to be incon sistent with the doctrine of the perfect good 2. THE DIFFERENCES IN THE CHARACTERS OF ness of the moral nature of all men. Modern 子關戲三學君昔雞 公之子 子道子者 往。山耳。偃 之易道也牛莞武 使則聞刀爾城 是也愛諸子而聞 子人夫游笑社 日小子對曰歌 言二人日日割之 CHAP. IV. 1. The Master having come to Wû-ch'ăng, heard there the sound of stringed instruments and singing. 2. Well pleased and smiling, he said, 'Why use an ox-knife to kill a fowl?? 3. Tsze-yù replied, Formerly, Master, I heard you say," When the man of high station is well instructed, he loves men; when the man of low station is well instructed, he is easily ruled." 4. The Master said, " My disciples, Yen's words are right. What I said was only in sport.. CHAP. V. 1. Kung-shan Fû-zào, when he was holding Pi, and in an attitude of rebellion, invited the Master to visit him, who was rather inclined to go. 2. Tsze-lû was displeased, and said, 'Indeed you cannot go ! Why must you think of going to see Kung-shan?' commentators, to get over the difficulty, say | 3rd tone) 爾, ‘smilingly.’(An ox-knife,' a that they are the 自暴者 and自棄者 large instrument, and not necessary for the of Mencius, IV. Pt. I. x. THE HIGHEST INFLUENCES OF PROPRIETIES AND death of a fowl. Confucius intends by it the 4. HOWEVER SMALL THE SPHERE OF GOVERNMENT, high principles of government employed by Tsze-yû. 3. 君子 and 小人 are here indicative of rank, and not of character. 易使 are easily employed, i. e. 安分從上 in the district of Pi. Tsze-yu appears as the commandant of it, in VI.xii. 强, the silken string of a musical instrument,' used here for ‘they rest in their lot, and obey their superiors.' stringed instruments generally. In the 備 4二三子, as in VII. xxiii, et al. Observe we read, The town was named wu (武), the force of the final 耳, = only.’ from its position, precipitous and favourable to military operations, but Tsze-yû had been able, by his course, to transform the people, and make them change their mail and helmets for 6 5. THE LENGTHS TO WHICH CONFUCIUS WAS IN CLINED TO GO, TO GET HIS PRINCIPLES CARRIED INTO shanFû-nin (狃), by designation子洩, was stringed instruments and singing. This was what made the Master glad.' 2. (read huan, a confederate of Yang Ho (ch. i), and according |