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CHAP. XIX. The Master said, 'While his parents are alive, the son may not go abroad to a distance. If he does go abroad, he

must have a fixed place to which he goes.'

CHAP. XX. The Master said,' If the son for three years does not

alter from the way of his father, he may be called filial.'

CHAP. XXI. The Master said, 'The years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear.'

CHAP. XXII. The Master said, 'The reason why the ancients did not readily give utterance to their words, was that they feared lest their actions should not come up to them.'

CHAP. XXIII. The Master said, 'The cautious seldom err.'

monstrance, and not as 包咸 says in the com.|veys here 念念不忘意, the meaning

ment given by Ho Yen, 不敢違父母 意,‘not daring to go against the mind of his parents.’勞 = toiled and pained,' what the 內則 Bay, 撻之流血,‘should they

beat him till the blood flows.'

of unforgetting thoughtfulness.'

22. THE VIRTUE OF THE ANCIENTS SEEN IN THEIR

SLOWNESS TO SPEAK. Observe the force of the

two.—The not coming forth of the words of the ancients was shame about the not com23. ADVANTAGE OF CAUTION. Collie's version,

ing up to them of their actions..

19. A SON OUGHT NOT TO GO TO A DISTANCE which I have adopted, is here happy., WHERE HE WILL NOT BE ABLE TO PAY THE DUE see chap. ii. The ‘binding' here is of one's

SERVICES TO HIS PARENTS.

方=一定向,self, self-restraint, = caution’失之‘loses

a fixed direction or quarter,' whence he may it,' referring to whatever business the cau

be recalled, if necessary.

20. A REPETITION OF PART OF I. xi.

tious may be engaged in., after an active

HAVE ON THEIR CHILDREN.

21. WHAT EFFECT THE AGE OF PARENTS SHOULD verb, often makes it neuter; at least, a neuter 知, it is said, con-verb renders the expression best in English.

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CHAP. XXIV. The Master said, 'The superior man wishes to be

slow in his speech and earnest in his conduct.'

CHAP. XXV. The Master said, Virtue is not left to stand alone. He who practises it will have neighbours.'

CHAP. XXVI. Tsze-yù said, In serving a prince, frequent remonstrances lead to disgrace. Between friends, frequent reproofs make the friendship distant.'

24. RULE OF THE CHÜN-TSZE ABOUT HIS WORDSs|see chap.i; here, generally used for friends, | associates of like mind.

AND ACTIONS.

25. THE VIRTUOUS ARE NOT LEFT ALONE:——AN 26. A LESSON TO COUNSELLORS AND FRIENDS.

ENCOURAGEMENT TO VIRTUE.

孤,‘fatherless;’數, the 4th tone, read sho, ‘frequently,' under

here = solitary, friendless. 德不孤= stood here in reference to remonstrating or 德無孤立之理, it is not the na- reproving. 斯 = (this,' this leads to,'or

ture of virtue to be left to stand alone.'

'thereon is.'

,

BOOK V. KUNG-YÊ CHANG.

子其其也冶

洩也准

之雖

南妻也中在可謂 五 容之。以非縲妻公

公冶長

CHAPTER I. I. The Master said of Kung-yê Ch'ang that he might be wived; although he was put in bonds, he had not been guilty of any crime. Accordingly, he gave him his own daughter to wife. 2. Of Nan Yung he said that if the country were well-governed, HEADING OF THIS BOOK.公冶長第 frequently turns on their being possessed of

|that zǎn, or perfect virtue, which is so con• 五. Kung-yê Ch'ang, the surname and name spicuous in the last Book, this is the reason, of the first individual spoken of in it, heads it is said, why the one immediately follows this Book, which is chiefly occupied with the the other. As Tsze-kung appears in the Book judgment of the sage on the character of several several times, some have fancied that it was of his disciples and others, As the decision | compiled by his disciples.

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he would not be out of office, and if it were ill-governed, he would escape punishment and disgrace. He gave him the daughter of his own elder brother to wife.

CHAP. II. The Master said of Tsze-chien, 'Of superior virtue

indeed is such a man! If there were not virtuous men in Lû, how could this man have acquired this character ?'

CHAP. III. Tsze-kung asked, 'What do you say of me, Ts'ze? The Master said, 'You are a utensil.' 'What utensil?' 'A gemmed sacrificial utensil.'

1. CONFUCIUS IN MARRIAGE-MAKING WAS GUIDED | name 宓(=虚, and said to be i.q. 伏),

BY CHARACTER AND NOT BY FORTUNE. 1. Of Kung

yê Ch'ang, though the son-in-law of Confucius, and named, appears to have been of nothing certain is known, and his tablet is some note among the disciples of Confucius as only 3rd on the west, among the ol ro入入oí. an administrator, though his tablet is now Silly legends are told of his being put in prison only 2nd, west, in the outer hall. See the from his bringing suspicion on himself by his Narratives of the School, chap. xxxviii. What knowledge of the language of birds. Chû Hsi chiefly distinguished him, as appears here, was approves the interpretation of as meaning his cultivation of the friendship of men of

‘a black rope,' with which criminals were ability and virtue. 若人=若此人,a anciently bound (神)in prison. 妻, and man such as this. See the註疏 in toc. The in par. 2, the 3rd tone, ‘to wive,'‘to give a wife first 斯 is (this man; the second, (this virtue. to one.’子, in both paragraphs, = (adaughter.' The paraphrasts complete the last clause Confucius's brother would be the cripple thus:-斯將何所取以成斯德

Măng-pi;—see p. 58. 2. Nan Yung, another

of the disciples, is now 4th, east, in the outer, 'what friends must this man have chosen hall. The discussions about who he was, and to complete this virtue!'

whether he is to be identified with南宮适,3. WHERETO TsZE-KUNG HAD ATTAINED. See and several other aliases, are very perplexing. I.x;II.xiii. The瑚璉 were vessels richly 廢,‘to lay, or be laid aside,' from ofice. 戮,to adorned, used to contain grain-offerings in the

put to death,' has also the lighter meaning of

royal ancestral temples. Under the Hsiâ dyn.

disgrace. We cannot tell whether Confucius asty they were called F, and under the is giving his impression of Yung's character, Yin. See the Li Chi, XII.ii. While the sage or referring to events that had taken place. did not grant to Ts'ze that he was a Chün-tsze 2. THE CHUN-TSZE FORMED BY INTERCOURSE (II. xii), he made him 'a vessel of honour,' WITH OTHER CHÜn-Tsze. Tsze-chien, by sure valuable and fit for use on high occasions.

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CHAP. IV. I. Some one said, ‘Yung is truly virtuous, but he is not ready with his tongue.'

2. The Master said, 'What is the good of being ready with the tongue? They who encounter men with smartnesses of speech for the most part procure themselves hatred. I know not whether he be truly virtuous, but why should he show readiness of the tongue ?'

CHAP. V. The Master was wishing Ch'i-tiâo K'âi to enter on official employment. He replied, 'I am not yet able to rest in the assurance of THIS.' The Master was pleased."

CHAP. VI. The Master said, 'My doctrines make no way. I will He that will accom

get upon a raft, and float about on the sea.

pany me will be Yû, I dare to say.' Tsze-lû hearing this was glad,

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冉雍,styled peror 孝景

among ‘the wise ones' His father was a

on the accession of the em.

B. C. 156, whose name was

仲弓, has his tablet the 2nd, on the east, also 啟. The difficulty is with 斯-what worthless character (see VI. iv), but he him. does it refer to? and with 信-what is its self was the opposite. 佞 means 'ability,' force? In the chapter about the disciples in

generally; then, ability of speech,' often, the, it is said that K'âi was reading

though not here, with the bad sense of artful in the Shu-ching, when Confucius spoke to ness and flattery. 2. Confucius would not

him about taking office, and he pointed to

the book, or some particular passage in it, saying, 'I am not yet able to rest in the assu

grant that Yung was 仁,but his not being 佞 was in his favour rather than otherwise. 口粉(read chieh: see dict.), (smartnesses of speech.’焉 is here (why,' rather than (how.. The first 焉用仁 is a general statement, THE WORLD:–A LESSON TO TSzz-L0. Tsze-lù

rance of
may have been so.
6. CONFUCIUS PROPOSING TO WITHDRAW FROM

(信-眞知確見) this. *
this.' It
Obs. the force of the 之

not having special reference to Zan Yung. In supposed his master really meant to leave the world, and the idea of floating along the

the 註疏不知其仁焉用佞is coasts pleased his ardent temper. But Con

read as one sentence:-'I do not know how the fucius only expressed in this way his regret virtuous should also use readiness of speech.'

at the backwardness of men to receive his

5. CHI-TIÀO K'ÂI'S OPINION OF THE QUALIFI- doctrines.

CATIONS NECESSARY TO TAKING OFFICE. Ch'î-tiâo,

無所取材 is difficult of

now 6th, on the east, in the outer hall, was interpretation. Chû Hsî takes as being

styled子若. His name originally was 啟, for 裁, to cut out clothes,' to estimate, dis

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upon which the Master said, 'Yû is fonder of daring than I am.

He does not exercise his judgment upon matters.'

CHAP. VII. I. Măng Wu asked about Tsze-lû, whether he was

perfectly virtuous. The Master said, 'I do not know.'

2. He asked again, when the Master replied, In a kingdom of a thousand chariots, Yu might be employed to manage the military levies, but I do not know whether he be perfectly virtuous.'

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3. And what do you say of Ch'iù?' The Master replied, 'In a city of a thousand families, or a clan of a hundred chariots, Ch'iû might be employed as governor, but I do not know whether he is perfectly virtuous.'

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4. What do you say of Ch'ih ?' The Master replied, With his sash girt and standing in a court, Ch'ih might be employed to converse with the visitors and guests, but I do not know whether he is perfectly virtuous.'

criminate,' and hence the meaning in the 孟武伯, see II. vi. 2. 千乘之國 translation. 鄭立, keeping the meaning see I. v. 賦, properly ‘revenues,' 'taxes,' but f材, explains 無所取於桴材, the quota of soldiers contributed being regu

lated by the amount of the revenue, the term =‘my meaning is not to be found in the raft) is used here for the forces, or military levies.

Another old writer makes 材=哉,and 3.求,

, see III. vi. 百乘之家, in op

putting a stop at 勇 explainst Yù is fond position to 千乘之國

of daring; he cannot go beyond himself to find my meaning.’

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was the secon

dary fief, the territory appropriated to the

highest nobles or officers in a or state,

7. OF TSZE-LO, TSZE-YO, AND TSZE-HWA. I. ' supposed also to comprehend rooo families

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