而君對臣

大以日臣

淫忠君事

CHAP.XVII.

事君盡禮人以

禮賜

訏

子貢欲去告朔之餼

爾告

羊餼

1. Tsze-kung wished to do away with the offering

of a sheep connected with the inauguration of the first day of each

month.

2. The Master said, 'Ts'ze, you love the sheep; I love the ceremony.' CHAP. XVIII. The Master said, 'The full observance of the rules of propriety in serving one's prince is accounted by people to be flattery.'

CHAP. XIX. The duke Ting asked how a prince should employ his ministers, and how ministers should serve their prince. Confucius replied, A prince should employ his ministers according to the rules of propriety; ministers should serve their prince with faithfulness.'

CHAP. XX. The Master said, 'The Kwan Tsü is expressive of enjoyment without being licentious, and of grief without being hurtfully excessive.'

17. How CoNFUCIUS CLEAVED TO ANCIENT RITES. | sheep killed but not roasted. 2. 1. The king in the last month of the year gave

愛, in the out to the princes a calendar for the first days sense of 愛惜, ‘to grudge,' it is said. But

this is hardly necessary.

18. How PRINCES SHOULD BE SERVED:

AGAINST THE SPIRIT OF THE TIMES.

19. THE GUIDING PRINCIPLES IN THE RELATION OF PRINCE AND MINISTER.

of the months of the year ensuing. This was kept in their ancestral temples, and on the Ist of every month they offered a sheep and announced the day, requesting sanction for the duties of the month. This idea of requesting sanction is indicated by, read kuh. The dukes of Lû now neglected their tranquillizer of the people,' was the posthu part of this ceremony, but the sheep was still mous epithet of, prince of Lû, B.C. 509offered a meaningless formality, it seemed

定(Greatly anxious,

to Tsze-kung. Confucius, however, thought 495. 如之何,‘As it what?” 之 refer

that while any part of the ceremony was re-ring to the two points inquired about. tained, there was a better chance of restoring 20. THE PRAISE OF THE FIRST OF THE ODES.

the whole. 去, in the 3rd tone, an active 關雎 is the name of the first ode in the

verb, 'to put away.' It is disputed whether Shih-ching, and may be translated-The mur, in the text, mean a living sheep, or a muring of the ts'.' See Shih-ching, I. i. I.

VOL. I.

M

乎小旣事戰周氏我 日哉。子往不栗人以宰哀 管或曰不說子以松我公 氏曰管答。遂聞栗殷對問 管 事之曰人日,社 不曰使以夏於

歸儉

諫成民租后

6

CHAP. XXI. 1. The duke Âi asked Tsai Wo about the altars of the spirits of the land. Tsai Wo replied, The Hsiâ sovereign planted the pine tree about them; the men of the Yin planted the cypress; and the men of the Châu planted the chestnut tree, meaning thereby to cause the people to be in awe.'

2. When the Master heard it, he said, Things that are done, it is needless to speak about; things that have had their course, it is needless to remonstrate about; things that are past, it is needless to blame.’

CHAP. XXII. 1. The Master said, 'Small indeed was the capacity of Kwan Chung!”

2. Some one said, Was Kwan Chung parsimonious?’‘Kwan,' was the reply, had the San Kwei, and his officers performed no double duties; how can he be considered parsimonious?

3. Then, did Kwan Chung know the rules of propriety ?' The 21. A RASH REPLY OF TsÂI WO ABOUT THE to death before the 社夏后氏

ALTARS TO THE SPIRITS OF THE LAND, AND LAMENT

OF CONFUCIUS THEREON.

I.

·哀公, see II. xix.

Tsai Wo, by name 子, and styled子我

,

is the

Great Yu, called, to distinguish him from

| his predecessors, the 帝, and 夏氏, to dis

was an eloquent disciple of the sage, a native tinguish him from, who was 虞氏,

of Lû. His place is the second west among while they were descended from the same an

“the wise ones’社, from示(Chi), (spirit cestor. See chap. i, on 氏. 殷人 and

or spirits of the earth,' and 上, “the soil,’周人, in parallelism with 夏后氏, 土地神主, the resting-place or must mean the founders of these dynasties;

means

altars of the spirits of the land or ground why they are simply styled, 'man,' or Wo simply tells the duke that the founders of men,' I have not found clearly explained,

the several dynasties planted such and such though commentators feel it necessary to say

trees about those altars. The reason was that something on the point. 2. This is all directed against Wo's reply. He had spoken, and his words could not be recalled.

the soil suited such trees; but as

栗,the

chestnut tree,' the tree of the existing dynasty,

22. CONFUCIUS'S OPINION OF KWAN CHUNG :

AGAINST HIM. I. Kwan Chung, by name

夷

is used in the sense of慄, to be afraid,’he suggested a reason for its planting which might, is one of the most famous names in Chinese lead the duke to severe measures against his people to be carried into effect at the altars. history. He was chief minister to the duke

Comp. the Shû-ching, IV. ii. 5, ‘I will put you 桓 of 齊(B.c. 683-642), the first and greatest

成純可禮反君管仲官 坫之氏知

如知子

也也語 皦

管好禮

如 作

墨子詔魯大師樂日樂其

也翕師

如

1也曰

以之

其

乎。攝

日焉

知坫門弗得 禮管邦君儉 孰氏君樹然 亦需塞則

知有兩門管

Master said, 'The princes of States have a screen intercepting the view at their gates. Kwan had likewise a screen at his gate. The princes of States on any friendly meeting between two of them, had a stand on which to place their inverted cups. Kwan had also such a stand. If Kwan knew the rules of propriety, who does not know them?'

CHAP. XXIII. The Master instructing the Grand music-master of Lü said,How to play music may be known. At the commencement of the piece, all the parts should sound together. As it proceeds, they should be in harmony, while severally distinct and flowing without break, and thus on to the conclusion.'

‘a

of the five pá (伯or霸), leaders of the 4th tone, = 'a friendly meeting.’The 坫, princes of the nation under the Châu dynasty. from In the times of Confucius and Mencius, people of earth and turf. Kwan usurped the use of it, and占 was a stand, made originally thought more of Kwan than those sages, no as he did of the screen; being as regardless of hero-worshippers, would allow. 器, see II. | prescribed forms, as in par. 2 of expense, and xii, but its significance here is different, and he came far short therefore of the Confucian =our measure or capacity. 2. 三歸, in the

dictionary, and the commentary of Chû

idea of the Chün-tsze.

23. ON THE PLAYING OF MUSIC. 語, the 4th

built by Kwan. There are other views of the 太師樂

Hsi, was the name of an extravagant tower tone, =告, ‘to tell,' to instruct.’大(=

phrase, the oldest and the best supported ap

was the title of the Grand music

parently being that it means ‘three wives.’ master. 樂其可知也,‘music, it may

(A woman's marriage is called 歸.) The San be known, but the subject is not of the prinKwei and having no pluralists among his officers ciples, but the performance of music. Observe proved that he could not be parsimonious. the . Prémare says, 'adjectivis addita sensum

焉, the Ist tone, (how.’3. 樹, ‘atree,' here auget et exprimit modum. It is our ly or like, in the sense of 屏, 'a screen,' the screen of翕如, ‘blended like.’從, the 4th tone,

a prince, usurped by Kwan, who was only en- the same as 從 = 放, let go,' i.e. proceedtitled to the 簾 of a great officer. 好, the ling, swelling on.

認為

斯人

也請

下

得見也從者見之中

善也謂武盡美

蓋子謂韶

以夫子爲木鐸

-之無道也久矣天

善善

也。

善也

嘗

將天日

子

圈子日居上不寬爲禮

盡

美美鐸久於見吾見 矣 喪之未日

未及

盡盡

CHAP. XXIV. The border-warden at Î requested to be introduced to the Master, saying, 'When men of superior virtue have come to this, I have never been denied the privilege of seeing them.' The followers of the sage introduced him, and when he came out from the interview, he said, 'My friends, why are you distressed by your master's loss of office? The kingdom has long been without the principles of truth and right; Heaven is going to use your master as a bell with its wooden tongue.'

CHAP. XXV. The Master said of the Shâo that it was perfectly beautiful and also perfectly good. He said of the Wû that it was perfectly beautiful but not perfectly good.

CHAP. XXVI. The Master said, 'High station filled without indulgent generosity; ceremonies performed without reverence; mourning conducted without sorrow;-wherewith should I contemplate such ways?'

24. A STRANGER'S VIEW OF THE VOCATIOn or same idiom occurs elsewhere. The 木鐸

CONFUCIUS. I was a small town on the borders was a metal bell with a wooden tongue, shaken of Wei, referred to a place in the present in making announcements, or to call people department of K'ai-fang, Ho-nan province. together. Heaven would employ Confucius to Confucius at the beginning of his wander- proclaim the truth and right. ings after leaving Lû was retiring from Wei, the prince of which could not employ him. This was the

喪失位:The rst and

3rd 見 are read hsien, 4th tone, =通使 得見,‘to introduce,' or (to be introduced, 之-君子之至於斯也 has its

proper possessive power,-'In the case of a

SHUN AND WO. 韶

25. THE COMPARATIVE MERITS OF THE MUSIC OF was the name of the music made by Shun, perfect in melody and senti

ment. 武 was the music of king Wû, also perfect in melody, but breathing the martial

air, indicative of its author.

26. THE DISREGARD OF WHAT IS ESSENTIAL VITI• ATES ALL SERVICES. The meaning of the chapter

Chin-tsze's coming to this,' Tsung, the 4th tone, turns upon 何以=何有o以何 ‘to attend upon.’二三子,Two or three 者, (wherewith.’寬 is essential to rulers,

sons,' or‘gentlemen,' = 'my friends. The 敬 to ceremonies, and 哀 to mourning.

a

安不

BOOK IV. LE JIN.

不

不敬臨喪不哀吾何

以觀之

不處仁焉得

离子 日不仁者不可

墜子 日里仁⺥

里仁第四

仁可者知。為

知以不

者長可

CHAPTER I. The Master said, 'It is virtuous manners which constitute the excellence of a neighbourhood. If a man in selecting a residence, do not fix on one where such prevail, how can he be wise?”

CHAP. II. The Master said, 'Those who are without virtue cannot abide long either in a condition of poverty and hardship, or in a condition of enjoyment. The virtuous rest in virtue; the wise desire virtue.'

HEADING OF THIS BOOK.一里仁第四,ship, we have seen, is for the aid of virtue (I.

Virtue in a neighbourhood, No. 4.'-Such is viii. 3), and the same should be the object dethe title of this fourth Book, which is mostly sired in selecting a residence.

2. ONLY TRUE VIRTUE ADAPTS A MAN FOR THE VARIED CONDITIONS OF LIFE.

約,‘to bind,’is

occupied with the subject of. To render that term invariably by benevolence, would by no means suit many of the chapters. See II. i. 2. used for what binds, as an oath, a covenant; Virtue, as a general term, would answer better. and here, the metaphor being otherwise diThe embodiment of virtue demands an acquaint-rected, it denotes a condition of poverty and ance with ceremonies and music, treated of in distress. 利,‘gain,' 'profit,' used as a verb, 貪, ‘to desire,' to covet.’安仁,to

the last Book; and this, it is said, is the reason

why the one subject immediately follows the

other.

1. RULE FOR THE SELECTION OF A RESIDENCE. Test in virtue,' being virtuous without effort.

According to the 周禮, five families made 利仁,‘to desire virtue,' being virtuous be

and five 鄰a里, which we might cause it is the best policy. Observe how 者

style, therefore, a hamlet or village. There are following and makes those terms

other estimates of the number of its component

households. 處, 3rd tone, a verb, (to dwell adjectives or participles. 不可,‘may not,"

in.'

知, 4th tone, is the same as 智,‘wise,' = 不能,‘cannot’The inability is moral.

‘wisdom. So, not unfrequently, below. Friend. See J in the Index VII.