CHAP. XXI. When the Master was in Ch'ăn, he said, Let me return! Let me return! The little children of my school are ambitious and too hasty. They are accomplished and complete so far, but they do not know how to restrict and shape themselves.' CHAP. XXII. The Master said,‘Po-i and Shû-chi did not keep the former wickednesses of men in mind, and hence the resentments directed towards them were few.' CHAP. XXIII. The Master said, 'Who says of Wei-shang Kâo fortunes of his prince, and yet adroitly brought | Compare Mencius, II. i. ch. 2, et al. They were stated and order restored. TRAINING OF HIS DISCIPLES. Confucius was thrice it about in the end, that the prince was rein- brothers, sons of the king of Kû-chû (孤竹), named respectively允and 致Î and Ch'i are their honorary epithets, and 1 and only indicate their relation to each other as elder and younger. Po-î and Shû-ch'i, however, are in effect their names in the mouths and writings of the Chinese. Kû-chû was a small State, in 21. THE ANXIETY OF CONFUCIUS ABOUT THE in Ch'ăn. It must have been the third time, when he thus expressed himself. He was then over 60 years, and being convinced that he was not to see for himself the triumph of his principles, he became the more anxious about their transmission, and the training of the disciples cluded in the present department of 永平 in order to that. Such is the common view of the chapter. Some say, however, that it is not in Pei-chih-lî. Their father left his kingdom to be understood of all the disciples. Compare to Shû-ch'î, who refused to take the place of his | elder brother. Po-iin turn declined the throne; Mencius, VII. ii. ch. 37. 吾黨之小子 so they both abandoned it, and retired into an affectionate way of speaking of the disciples. obscurity. When king Wû was taking his measures against the tyrant Châu, they made 狂,‘mad,’ also ‘extravagant,' (high-minded.' The 狂 are naturally, hasty and careless of minutize. 斐然, ‘accomplished-like. 章 see chap. xii. 成章,‘something come their appearance, and remonstrated against his course. Finally, they died of hunger, rather than live under the new dynasty. They were celebrated for their purity, and aversion to men whom they considered bad, but Confucius here brings out their generosity.怨是用希 plete.’裁 see chap. vi, but its application =怨是以希,‘Resentments thereby here is somewhat different. The antecedent were few.' toŹ is all the preceding description. 22. THE GENEROSITY OF PO-Î AND SHU-CH'Î, AND ITS EFFECTS. These were ancient worthies of the closing period of the Shang dynasty. 23. SMALL MEANNESSES INCONSISTENT WITH UPRIGHTNESS. It is implied that Kão gave the vinegar as from himself. He was a native of Lû, with a reputation better than he deserved to have. 恥匿左而直 言顏之怨丘字 無輕爾淵丘而明日 憾裘志季亦友恥巧 顏與子路聪其他 淵丽路待之。人 日友日子 願共願白 車蓋 左 直或乞醯焉乞諸其鄰 that he is upright? One begged some vinegar of him, and he begged it of a neighbour and gave it to the man.' CHAP. XXIV. The Master said, Fine words, an insinuating appearance, and excessive respect;-Tso Ch'id-ming was ashamed of them, I also am ashamed of them. To conceal resentment against a person, and appear friendly with him ;-Tso Ch'iu-ming was ashamed of such conduct. I also am ashamed of it.' CHAP. XXV. 1. Yen Yüan and Chi Lû being by his side, the Master said to them, Come, let each of you tell his wishes.’ 6 2. Tsze-lû said, I should like, having chariots and horses, and light fur dresses, to share them with my friends, and though they should spoil them, I would not be displeased.' 3. Yen Yüan said, I should like not to boast of my excellence, nor to make a display of my meritorious deeds.' 24. PRAISE OF SINCERITY, AND OF TSO CH'IO- | of Confucius. The Chinese decline pronouncing MING. 巧言令色,seeL.iii. 足恭 ‘ex- it, always substituting Mâu (某), (such an cessive respect,' being in 4th tone read tsü. Some of the old commentators, keeping the usual tone and meaning of, interpret the one,' for it. 盍各言爾志 why not each tell your will? 2. A student is apt to translate-'I should like to have chariots phrase of movements of the 'feet' to indicate respect. The discussions about Tso Ch'iû-ming and horses, &c.,' but is the important word are endless. I. XXX. It is in the paragraph, and under the regimen of See 拓餘說 sufficient for us to rest in the judgment of the 願.衣, the 4th tone, ‘to wear. Several commentator 程, that he was an ancient of writers carry the regimen of 願 o on to, and reputation. It is not to be received that he removing the comma at 共, read 共做 together, but this construction is not so good. 3. In HoYen's compilation is interpreted, 'not to impose troublesome affairs on others.' was a disciple of Confucius, the same whose supplement to the Ch'un Ch'iû chronicles the death of the sage, and carries on the history for many subsequent years. 丘 was the name 願 聞善 也。見日之。之子 過友志 如丘之好學也 有忠信如丘者焉不 鬍子日十室之邑必 4. Tsze-lû then said, 'I should like, sir, to hear your wishes.' The Master said, 'They are, in regard to the aged, to give them rest; in regard to friends, to show them sincerity; in regard to the young, to treat them tenderly.' CHAP. XXVI. The Master said, ' It is all over! Ihave not yet seen one who could perceive his faults, and inwardly accuse himself.' CHAP. XXVII. The Master said, ‘In a hamlet of ten families, there may be found one honourable and sincere as I am, but not so fond of learning.' Chû Hsi's view is better. 4. brings himself before the bar of his conscience.' The remark affirms a fact, inexplicable on ConBut per 信之=與之 以信,‘To be with them with sincerity.' fucius's view of the nature of man. The Master and the disciples, it is said, agreed haps such an exclamation should not be pressed in being devoid of selfishness. Hûi's, how. too closely. ever, was seen in a higher style of mind and object than Yû's. In the sage there was an unconsciousness of self, and without any effort he proposed acting in regard to his classification of men just as they ought severally to be acted to. 27. THE HUMBLE CLAIM OF CONFUCIUS FOR HIMSELF. 邑(人聚會之稱也) is the designation of the place where men are collected together,' and may be applied from a hamlet upwards to a city. 忠忠厚, ‘honourable,' 'substantial.’Confucius thus did not claim higher natural and moral qualities than others, but sought to perfect himself by 訟,‘to litigate.’內自訟者, one who learning. "之言然 BOOK VI. YUNG YÊY. 可簡 簡仲 臨 仲弓日居敬而行 伯南 子日雍也可使 雍也第六 簡其居曰弓雍 乎。而民 可問也 行 不 也子 簡。桑使 CHAPTER I. 1. The Master said, 'There is Yung!–He might occupy the place of a prince.' 2. Chung-kung asked about Tsze-sang Po-tsze. The Master said, ·He may pass. He does not mind small matters.’ 3. Chung-kung said, 'If a man cherish in himself a reverential feeling of the necessity of attention to business, though he may be easy in small matters in his government of the people, that may be allowed. But if he cherish in himself that easy feeling, and also carry it out in his practice, is not such an easy mode of procedure excessive ?’ 4. The Master said, 'Yung's words are right,' HEADING OF THIS BOOK.雍也第六 (There is Yung!" commences the first chapter, and stands as the title of the Book. Its sub jects are much akin to those of the preceding Book, and therefore, it is said, they are in juxtaposition. 1. THE CHARACTERS OF ZAN YUNG AND TSZr SANG Po-TSZE, AS REGARDS THEIR APTITUDE 1. Yung, V. iv, 可使南 are exhibited to one another. It is the dia gram of the south. The custom of the sages (i.e. monarchs) to sit with their faces to the south, and listen to the representations of all in the kingdom, governing towards the bright region, 2. Chung-kung was was taken from this.' the designation of Zan Yung, see V. iv. 簡 has here substantially the same meaning as in |V. xxi, =不煩,‘not troubling,’i. e. one's , 'might be employed with his face to the self about small matters. With reference to south.' In China the sovereign sits facing the that place, however, the dict., after the old south. So did the princes of the States in their several courts in Confucius's time. An expla- comm., explains it by, 'great.' Of Tszenation of the practice is attempted in the Yi- sang Po-tsze we know nothing certain but wrong in approving the identification of him ching, 說卦, chap.ix,離也者明也,what is here stated. Chú Hsi seems to be 萬物皆相見南方之卦也, with the Tsze-sang Hû of Chwang-tsze, VI. 聖人南面而聽天下,向明 par.II. 3. 居敬, ‘to dwell in respect,' to 而治蓋取此也, The diagram Li have the mind imbued with it. 敬 = 敬事 conveys the idea of brightness, when all things as in I. v. 粟。 之子 鬍子華使於齊冉子 未幸 命 不子 者套 好學不遷怒不貳過不 學孔子對日有顏回者 哀公問弟子孰爲好 龙日庾。日 裘之子之子 吾適與釜為 也 囘為 亡不者好 CHAP. II. The duke i asked which of the disciples loved to learn. Confucius replied to him, 'There was Yen Hui; HE loved to learn. He did not transfer his anger; he did not repeat a fault. Unfortunately, his appointed time was short and he died; and now there is not such another. I have not yet heard of any one who loves to learn as he did.' CHAP. III. I. Tsze-hwa being employed on a mission to Ch'ï, the disciple Zan requested grain for his mother. The Master said, 'Give her a fû.' Yen requested more. 'Give her an yü,' said the Master. Yen gave her five ping. 2. The Master said, When Ch'ih was proceeding to Ch'i, he had fat horses to his carriage, and wore light furs. I have heard that 2. THE RARITY OF A TRUE LOVE TO LEARN. III. ix. F, the disciple Zan;' see III. vi. Zan is here styled子, like 有子, in I. ii, Hûr's SUPERIORITY TO THE OTHER DISCIPLES. In 有顏囘者者 = 'that. There was that Yen Hûi.' 'He did not transfer his anger,' i. e. his anger was no tumultuary pas but only in narrative, not as introducing any wise utterance. A fù contained 6tiu (斗) sion in the mind, but was excited by some and 4 shăng (升), or 64 shăng. specific cause, to which alone it was directed. The yi con. 短命死矣 = the died an early death,, tained 160 shāng, and the ping 16 hǒ (斛), or |1600 shǎng. A shǎng of the present day is about but conveys also the idea in the transla- one-fourth less than an English pint. 2. The tion. The two last clauses are completed thus : 之 in吾聞之 refers to what follows. 一今也,則亡(read as, and = 無)是 3. In Ho Yen's edition, another chapter com人未聞如是之好學者也 mences here. Yüan Sze, named 憲, is now 3. DISCRIMINATION OF CONFUCIUS IN REWARDING OR SALARYING OFFICERS. Kung-hsî Ch'ih, styled Tsze-hwa;–see V. vii. 3. 1.使, in 4th I. tone, ‘to commission,' or 'to be commissioned." Chu Hsi says the commission was a private one from Confucius, but this is not likely. The old interpretation makes it a public one from the court of Lû; see 四書改錯 the 3rd, east, in the outer hall of the temples. He was noted for his pursuit of truth, and carelessness of worldly advantages. After the death of Confucius, he withdrew into retirement in Wei. It is related by Chwang-tszE that Tsze-kung, high in official station, came one day in great style to visit him. Sze received him in a tattered coat, and Tsze-kung asking him if he were ill, he replied, 'I have heard |