圏不人闔者知亦果者

子孫為子 子惡者 者有敢

日遠

惡焉其終也已

孫遠之則怨

日年四十而見

爲難養也近之則

葉子 日唯女子與小

怨。

而勇 乎窒而

爲孫慈者無 直以徼曰前 與者為以賜者

勇為也惡

being in a low station, slanders his superiors. He hates those who have valour merely, and are unobservant of propriety. He hates those who are forward and determined, and, at the same time, of contracted understanding.'

2. The Master then inquired, Ts'ze, have you also your hatreds?” Tsze-kung replied, I hate those who pry out matters, and ascribe the knowledge to their wisdom. I hate those who are only not modest, and think that they are valorous. I hate those who make known secrets, and think that they are straightforward.'

CHAP. XXV. The Master said, " Of all people, girls and servants are the most difficult to behave to. If you are familiar with them, they lose their humility. If you maintain a reserve towards them, they are discontented.'

CHAP. XXVI. The Master said, 'When a man at forty is the object of dislike, he will always continue what he is.'

The modern commentators, however, more cor- the translation.-We hardly expect such an rectly, understand 子, 'the Master,' as utterance, though correct in itself, from Con

nominative to, and supply another

before 惡徼

25. THE DIFFICULTY HOW TO TREAT CONCUBINES AND SERVANTS.

女子 does not mean women

fucius.

26. THE DIFFICULTY OF IMPROVEMENT IN ADVANCED YEARS. According to Chinese views, at

forty a man is at his best in every way. After

惡 we must understand 于君子,

'the

generally, but girls, i. e. concubines. 小人, object of dislike to the superior man.’其

in the same way, is here boys, i.e. servants. 終-其終于此,he will end in this. 養, ‘to nourish,' to keep,'=to behave to. —Youth is doubtless the season for improvebroadly stated.

The force of 唯,‘only,' is as indicated in

ment, but the sentiment of the chapter is too

BOOK XVIII. WEI TSZE.

黜事以三

仁死為

枉人去黜柳焉孔之 微微 子子

道焉乎人下 子 奴子

而往日日惠

日 去第

人不道未士

事而直子為 殷 鼓干

何兰而可師

有諫箕入

CHAPTER I. 1. The viscount of Wei withdrew from the court. The viscount of Chî became a slave to Châu. Pi-kan remonstrated with him and died.

2. Confucius said, 'The Yin dynasty possessed these three men of virtue.’

CHAP. II. Hui of Liu-hsiâ being chief criminal judge, was thrice dismissed from his office. Some one said to him, 'Is it not yet time for you, Sir, to leave this ?? He replied, Serving men in an upright way, where shall I go to, and not experience such a thrice-repeated HEADING OF THIs Boox.—微子第十 the last sovereign of the Yin dynasty, B. c. II54-II22. The chief of Chi, and Pi-kan, were 八, The viscount of Wei, No. 18.' This both uncles of the tyrant. The first, seeing Book, consisting of only eleven chapters, treats that remonstrances availed nothing, withdrew of various individuals famous in Chinese his- from court, wishing to preserve the sacrifices tory, as eminent for the way in which they of their family amid the ruin which he saw discharged their duties to their sovereign, or was impending. The second was thrown into for their retirement from public service. It prison, and, to escape death, feigned madness. commemorates also some of the worthies of Con- He was used by Châu as a buffoon. Pi-kan, fucius's days, who lived in retirement rather persisting in his remonstrances, was put barthan be in office in so degenerate times. The barously to death, the tyrant having his heart object of the whole is to illustrate and vindi- torn out, that he might see, he said, a sage's cate the course of Confucius himself.

1. THE VISCOUNTS OF WEI AND CH2, AND Pi. KAN:THREE WORTHIES OF THE YIN DYNASTY. I.

heart. The 之in去之 is explained by 其

Wei-tsze and Chî-tsze are continually repeated, 'his place.' Its reference may also be to by Chinese, as if they were proper names. But 衬, the tyrant himself. On 為之奴

pare 為之宰, V. vii. 3, et al.

com

Wei and Chi were the names of two small States, presided over by chiefs of the Tsze, or fourth, degree of nobility, called viscounts, for want of a 2. How HUI OF LIU-HSIA, THOUGH OFTEN DISmore exact term. They both appear to have been MISSED FROM OFFICE, STILL CLAVE TO HIS COUNTRY. within the limits of the present Shan-hsi, Wei Liû-hsia Hûi,,-see XV. xiii. The office of the being referred to the district of 潞城, de- 士師 is described in the Chau-li, XXXIV. partment 潞安, and Chi to 榆社, depart-iii. He was under the 司寇, or minister of

ment. The chief of Wei was an elder brother (by a concubine of the tyrant Chau,

Crime, but with many subordinate magistrates under him. =, 4th tone, as in V. xix, XI. v.

楚行。受

楚狂接輿歌而過

行R老 季

之氏

若季氏則吾不

墨齊景公待孔子

必去父母之邦

矣不能用也孔子

學齊人歸女樂季

日女

樂。 也之不

孔桓

能

子吾以曰

dismissal? If I choose to serve men in a crooked way, what necessity is there for me to leave the country of my parents?'

CHAP. III. The duke Ching of Ch'î, with reference to the manner in which he should treat Confucius, said, 'I cannot treat him as I would the chief of the Chî family. I will treat him in a manner between that accorded to the chief of the Chî, and that given to the chief of the Măng family.' He also said, 'I am old; I cannot use his doctrines' Confucius took his departure.

CHAP. IV. The people of Ch'i sent to Lú a present of female musicians, which Chî Hwan received, and for three days no court was held. Confucius took his departure.

CHAP. V. I. The madman of Ch'u, Chieh-yi, passed by Confucius, singing and saying, ‘O FĂNG! O FĂNG! How is your We may translate 黜, 'was dismissed from office,' or 'retired from office: =或人.

---Some remarks akin to that in the text are ascribed to Hûi's wife. It is observed by the commentator Hû (+), that there ought to be another paragraph, giving Confucius's judgment upon Hûi's conduct, but it has been lost. 3. HOW CONFUCIUS LEFT CH'Î, WHEN THE DUKE

COULD NOT APPRECIATE AND EMPLOY HIM.

It was

in the year B. C. 517 that Confucius went to Ch'i. The remarks about how he should be

4. How CONFUCIUS GAVE UP OFFICIAL SERVICE IN LU. In the ninth year of the duke Ting,

Confucius reached the highest point of his

official service. He was minister of Crime, and also, according to the general opinion, acting premier. He effected in a few months a won

derful renovation of the State, and the neighbouring countries began to fear that under his administration, Lû would overtop and subdue sent a present to Lû of fine horses and of 80 them all. To prevent this, the duke of Ch'î highly accomplished beauties. The duke of Lù was induced to receive these by the advice of

treated, &c, are to be understood as having the Head of the Chi family, Chi Sze (斯),

taken place in consultation between the duke and his ministers, and being afterwards reported to the sage. The Mäng family(see II. v) was in the time of Confucius much weaker than

Chi Hwan. The sage was forgotten; government was neglected. Confucius, indignant and sorrowful, withdrew from office, and for a time, from the country too. as in XVII. i. 1.

the Chi. The chief of it was only the 下卿· lowest noble of Lû, while the Chi was the 齊人, the people of Ch'i,' is to be understood

highest. Yet for the duke of Ch'î to treat Con- of the duke and his ministers.

fucius better than the duke of Lû treated the 5. CONFUCIUS AND THE MADMAN OF CH'Ú, WHO chief of the Mång family, was not dishonouring BLAMES HIS NOT RETIRING FROM THE WORLD. the sage. We must suppose that Confucius left Chieh-yü was the designation of one Lû T'ung , a native of Ch'u, who feigned him

Ch'i because of the duke's concluding remarks. (陸通),

or

I.

是為曰過 而始追衰孔 也孔夫之長噼 長噼而已往子 日丘。 丘執使 之孔而者日 日 桀不 不子包 鳳

知是者路溺得而可兮 津魯為問耦與今諫鳯 孔誰津而之

來兮

問丘子焉耕言

於與路長吼

桀日,日沮子

者可

virtue degenerated! As to the past, reproof is useless; but the future may still be provided against. Give up your vain pursuit.

Give up your vain pursuit. Peril awaits those who now engage in affairs of government.'

2. Confucius alighted and wished to converse with him, but Chieh-yü hastened away, so that he could not talk with him.

CHAP. VI. 1. Ch'ang-tsu and Chieh-ni were at work in the field together, when Confucius passed by them, and sent Tsze-lû to inquire for the ford.

2. Ch'ang-tsu said, 'Who is he that holds the reins in the carriage there?' Tsze-lû told him,‘It is K'ung Ch'iû.’‘Is it not K'ung Ch'iû of Lû ?’asked he Yes,' was the reply, to which the other rejoined, ' He knows the ford.'

3. Tsze-ld then inquired of Chieh-ni, who said to him, 'Who

self mad, to escape being importuned to engage

6. CONFUCIUS AND THE TWO RECLUSES, CH'ANG• in public service. There are several notices of TSU AND CHIEH-NÎ; WHY HE WOULD NOT WITH

him in the 集證, in loc. It must have been DRAW FROM THE WORLD.

1. The surnames and names of these worthies are not known. It is supposed that they belonged to Ch'û, like the hero of the last chapter, and that the interview with them occurred about the same time. The designations in the text are descriptive of their

about the year B. C. 489 that the incident in the text occurred. By the fang, which we commonly translate by phoenix, his satirizer or adviser intended Confucius; see IX. viii. The three in the song are simply expletives, pauses for the voice to help out the rhythm. character, and = the long Rester (沮者止 追,‘to overtake,’generally with reference to 而不出)'and (the firm Recluse (溺者

the past, but here it has reference to the future.

In the dictionary, with reference to this pas- 沉而不返) What kind of field labour

sage, it is explained by 及, (to come up to,' is here denoted by 耕 cannot be determined. and 救, (to save,' = to provide against.

2.

執輿者, he who holds the carriage,'=

不徒 徒不行世從也曰由溺。

與可以辟而然日桀 易而與告士人誰曰是溺

也。誰 誰同夫哉之以

魯日。

與群子耰士易孔子 之者丘為 篇 且天 之誰。 而下徒日 與皆與為

下非然

有斯日輟

道人鳥 子

丘之獸路牌其是對仲

are you, Sir?' He answered, 'I am Chung Yû.' 'Are

you not the disciple of K'ung Ch'iû of Lû ?' asked the other. I am, replied he, and then Chieh-ni said to him, Disorder, like a swelling flood, spreads over the whole empire, and who is he that will change its state for you? Than follow one who merely withdraws from this one and that one, had you not better follow those who have withdrawn from the world altogether? With this he fell to covering up the seed, and proceeded with his work, without stopping.

4. Tsze-ld went and reported their remarks, when the Master observed with a sigh, 'It is impossible to associate with birds and beasts, as if they were the same with us. If I associate not with these people, with mankind,-with whom shall I associate? If right principles prevailed through the empire, there would be no use for me to change its state.'

執轡在車者

as in the translation. the soil over the seed.' It may have been a

appearance of Confucius which elicited the in

It is supposed that it was the remarkable hoe, or a rake. 4. 徒 is here = 類,‘class.’ quiry. In是知津,是=‘he;’i.e.he,going.If I am not to associate with the class of these 吾非斯人之徒與而誰與

about everywhere, and seeking to be employed, men, i. e. with mankind, with whom am I to

ought to know the ford. 3. 滔滔者天 associate? I cannot associate with birds and T-the speaker here probably pointed to beasts:'丘不與易一不與, it is said,

the surging waters before them, for the ford to there would be no use.' Litercross which the travellers were asking. Trans- ally, 'I should not have for whom to change lating literally, we should say-'swelling and the state of the empire." —The use of in this surging, such is all the empire.’且而一 paragraph is remarkable. It must mean his 5.you’辟人,辟世,-comp. Master' and not 'the Master. The compiler

=

of this chapter can hardly have been a disciple

XIV. xxxix.耰 'an implement for drawing of the sage.