矣。

爲不知是知也

乎知之爲知之不知

ENDÍESXEN

知之

CHAP. XVII. The Master said, 'Yû, 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.'

CHAP. 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.'

17. THERE SHOULD BE NO PRETENCE IN THE sider,' 'to allow.' , thus marked with a tone, is used for, 'you.'

PROFESSION OF KNOWLEDGE, OR THE DENIAL OF

IGNORANCE.

由, by surname fit, and gener

ally known by his designation of Tsze-lú (

路),

18. THE END IN LEARNING SHOULD BE ONE'S OWN

IMPROVEMENT, AND NOT EMOLUMENT. 1. Tsze

was one of the most famous disciples of chang, named, with the double surname

Confucius, and now occupies in the temples the, a native of Chan (), was not 4th place east in the sage's own hall. He was undistinguished in the Confucian school. Tszenoted for his courage and forwardness, a man kung praised him as a man of merit without of impulse rather than reflection. Confucius boasting, humble in a high position, and not foretold that he would come to an untimely arrogant to the helpless. From this chapter, end. He was killed through his own rashness in a revolution in the State of Wei. The tassel however, it would appear that inferior motives of his cap being cut off when he received his sometimes ruled him. 學 ='was learning,' death-wound, he quoted a saying 'The superior i. e. at some particular time., 'to man must not die without his cap,' tied on the

tassel, adjusted the cap, and expired. This seek for. 2. is explained by 姑舍置,

action--is much lauded. but this meaning of it is not given clearly in Of the six, the 1st and 6th are knowledge the dictionary. Compare its use in XIII. subjective, the other four are knowledge objec-iii. 4., Emolument is herein,' tive. to take to be,' 'to con- i.e. it will come without seeking; the individual

則臨忠 錯錯尿

勸 之

諸服

舉 康直杆孔公 善莊如 子 則則子問 之問民民對日

1臺或謂孔子日子奚

教 敬 何使不服日,何 不孝子民服。舉舉為 能慈曰敬 枉直則

CHAP. XIX. The duke Âi 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.'

CHAP. XX. Chî K'ang asked how to cause the people to reverence their ruler, to be faithful to him, and to go on to nerve themselves to virtue. The Master said, Let him preside over them with gravity; -then they will reverence him. Let 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.'

CHAP.XXI. 1. Some one addressed Confucius, saying, 'Sir, why are you not engaged in the government?'

is on the way to it. The lesson is that we are | soother,' was the honorary epithet of Chî-sun

to do what is right, and not be anxious about Fei(肥), the head of one of the three great

temporal concerns.

families of Lû; see chap. v. His idea is seen

in, ‘to cause,’the power of force; that

of Confucius appears in ], 'then,' the power

of influence. In以勸,以 is said to = 與,

‘together with,’‘mutually.’勸, to advise,’

‘to teach,' has also in the dictionary the mean

here, 為善, the practice of goodness,' being

spectful and benevolent, early cut off.'ing to rejoice to follow,' which is its force 公 = The to-be-lamented duke..錯, 4th 公司 tone, =置, 'to set aside.’譜 is partly eu

phonious, but also indicates the plural. 孔 子對日, (The philosopher K'ung replied.'

understood. Wang Yin-chih (on the Particles)

says that in this (and similar passages)以

unites the meanings of 與 and 而; and this is the view which I have myself long held.

Here, for the first time, the sage is called by 21. CONFUCIUS'S EXPLANATION OF HIS NOT BEING

his surname, and對 is used, as indicating IN ANY OFFICE.

the reply of an inferior to a superior.

I.

或謂孔子,the sur

name indicates that the questioner was not a

20. EXAMPLE IN SUPERIORS IS MORE POWERFUL disciple. Confucius had his reason for not THAN FORCE. K'ang, ‘easy and pleasant, people-being in office at the time, but it was not ex

也子曰殷因於夏禮

殷問 軏也

政。是

因十

其大而 亦于白

於世

何車無

為兄書

以無信

政

禮知

行帨不

施孝

2. The Master said, What does the Shû-ching 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—making one be in the government?’

CHAP. 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?'

CHAP. 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 Hsiâ: wherein it took from or added to them may be known. The Châu dynasty has followed the regulations of the Yin: wherein it took from or added to them may be known. Some other may follow the Châu, but though it should be at the distance of a hundred ages, its affairs may be known.'

pedient to tell it. He replied therefore, as in | curved upwards, and the cross-bar was suspar. 2. 2. See the Shû-ching, V. xxi. 1. But|pended from a hook.’ This would give it the text is neither correctly applied nor exactly more elasticity.

quoted. The old interpreters read in one sen- 23. THE GREAT PRINCIPLES GOVERNING SOCIETY

tence 孝乎惟孝,(Ofilial piety! nothing ARE UNCHANGEABLE.

I.

世 may be taken as an

but filial piety!” Chû Hsi, however, pauses at age = our century,' or as a generation=thirty

=

乎, and commences the quotation with 惟 孝.奚其為為政, the Ist 以爲 and 其 refers to the thought in the

question, that office was necessary to one's being in government.

22. THE NECESSITY TO A MAN OF BEING TRUTH軹 and 軏 are explained

FUL AND SINCERE.

in the dictionary in the same way-'the crossbar at the end of the carriage-pole.' Chû Hsi says, 'In the light carriage the end of the pole

years, which is its radical meaning, being (卅and).

formed from three tens and one

Confucius made no pretension to supernatural

powers, and all commentators are agreed that

the things here asked about were not what we call contingent or indifferent events.

He merely says that the great principles of morality and relations of society had continued the same and would ever do so. 也=乎

2. The Hsia, Yin, and Châu are now spoken of as the 代 (The three changes,'i. e. the

,

二

無勇也

鬼

周知禮也所

者也所周損

義祭日也雖其損因

不之非

百或益於可

為詔其 世繼可殷知

CHAP. 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 courage.'

three great dynasties. The first sovereign of the Hsia was 'The great Yü,' B. C. 2205; of the Yin, T'ang, B.c. 1766; and of Châu, Wû, B. C.

II22.

24. NEITHER IN SACRIFICE NOR IN ANY OTHER

PRACTICE MAY A MAN DO ANYTHING BUT WHAT IS

RIGHT.

I.

1.人神日鬼,

a man may say that they are his, are those only of his ancestors, and to them only he may sacrifice. The ritual of China provides for

sacrifices to three classes of objects一天神,

地示人鬼,‘spirits of heaven, of the

tended to all the three. It has reference only

'The spirit of man earth, of men.' This chapter is not to be ex

(i.e. of the dead) is called鬼’The鬼 of which to the manes of departed men.

BOOK III. PÂ YIH.

忍孰可於入謂

也不忍庭佾季

可 也是

6

佾

CHAPTER I. Confucius said of the head of the Chi family, who had eight rows of pantomimes in his area, If he can bear to do this, what may he not bear to do?'

HEADING OF THIs Book.一八佾第三. of, and not her 姓. Originally the 氏ap

The last Book treated of the practice of govern- pears to have been used to denote the branch

ment, and therein no things, according to Chi- families of one surname. 季氏, The Chi

nese ideas, are more important than ceremonial
rites and music. With those topics, therefore,
the twenty-six chapters of this Book are occu-
pied, and 'eight rows,' the principal words in
the first chapter, are adopted as its heading.
1. CONFUCIUS'S INDIGNATION AT THE USURPATION

OF ROYAL RITES.

, by contraction for 季孫氏; ; see on II. v. 氏and姓:

are now

used without distinction, meaning 'surname,'

only that the of a woman is always spoken

family,' with special reference to its head, 'The Chi,' as we should say. }, 'a row of dancers,' or pantomimes rather, who kept time in the temple services, in the E, the front space before the raised portion in the principal hall, moving or brandishing feathers, flags, or other articles. In his ancestral temple, the king had eight rows, each row consisting of eight men, a duke or prince had six, and a great officer only four. For the Chi, therefore,

CHAP. 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 son of heaven looks profound and grave:"-what application can these words have in the hall of

the three families ?’

CHAP. 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 ?’

CHAP. 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. to use eight rows was a usurpation, for though | by Confucius, quite inappropriate to the cirit may be argued, that to the ducal family of cumstances of the three families.-withLû royal rites were conceded, and that the offshoots of it (II. v) might use the same, still out an aspirate. -4th tone, 'assistant,' great officers were confined to the ordinances ‘assisting.’

proper to their rank. 謂 is used here, as

3. CEREMONIES AND MUSICVAIN WITHOUT VIRTUE.

frequently, in the sense- -to speak of.' Confucius's remark may also be translated, ‘If this 仁, see I. ii. I don't know how to render be endured, what may not be endured ?" For it here, otherwise than in the translation. there is force in the observations of the author

of the 四書翼註, that this par. and the

following must be assigned to the sage during

the short time that he held high office in Lû.

2. AGAIN AGAINST USURPED RIGHTS. 三家

Commentators define it一心之全德

'the entire virtue of the heart.' As referred

to, it indicates the feeling of reverence;

as referred to 樂 (yo), it indicates harmo

者: ‘Those belonging to the three families' niousness.

They assembled together, as being the descend- 4. THE OBJECT OF CEREMONIES SHOULD REGU· ants of duke Hwan (II. v), in one temple. To LATE THEM :-AGAINST FORMALISM. 1. Lin Fang, was a man of Lû, whose

this belonged the 庭 in the last chapter, styled子邱

which is called, circumstances tablet is now placed first, on the west, in the outer court of the temples. He is known only having concurred to make the Chi the chief by the question in this chapter. According to

of the three families; see 四書改錯, , Chû Hsi, 本 here is not 根本, the radical

VIII. vii. For the Yung ode, see Shih-ching,

in the royal temples of the Châu dynasty,

IV. i. sec. ii. Ode VII. It was, properly, sung idea,' 'the essence; but =初,‘the beginat the 徹,‘the clearing away,' of the sacri. ning' (opposed to 末), (the first thing to be ficial apparatus, and contains the lines quoted attended to.' 3.禮, as opposed to喪 (Ist