2. 則可謂云爾已矣公西 墨子日若聖與仁則吾豈 敢抑爲之不厭誨人不倦 路不已厭 神日路不 祇有請能 矣。誨 子之禱學 日誄子也 丘日日 華倦 CHAP. XXXIII. The Master said, " The sage and the man of perfect virtue ;-how dare I rank myself with them? It may simply be said of me, that I strive to become such without satiety, and teach others without weariness.' Kung-hsî Hwâ said, 'This is just what we, the disciples, cannot imitate you in.' CHAP. XXXIV. The Master being very sick, Tsze-ld asked leave to pray for him. He said, May such a thing be done?' Tsze-lû replied, 'It may. In the Eulogies it is said, "Prayer has been made for thee to the spirits of the upper and lower worlds." The Master said, 'My praying has been for a long time.' 33. WHAT CONFUCIUS DECLINED TO BE CON- Tung. Wylie, 'Notes on Chinese Literature,' SIDERED, AND WHAT HE CLAIMED. 若 and 柳 p. 192, calls them ‘obituaries.' Tsze-lû must have been referring to some well-known collec are said to be correlatives, in which case they=tion of such compositions. In may our‘although' and 'yet.' More naturally, we may join若 directly with 聖與仁, and be taken as the pronoun. 上下=heaven and take 柳 | as = our(but 云爾, see chap.xviii. earth, being the appropriate designation of 已矣, added to 云爾, increases its the spirits of the former, and 祇 of the latter. == emphasis, 'just this and nothing more.'-Chû Hsî says, 'Prayer is the expression of reKung-hsî Hwâ, see V. vii. 4. 34. CONFUCIUS DECLINES TO BE PRAYED FOR. cate the help of the spirits. If there be not those pentance and promise of amendment, to suppli 疾病 together mean (very sick. 有諧;- things, then there is no need for praying. In the case of the sage, he had committed no errors, and is interrogative, as we find it frequently in admitted of no amendment. In all his conduct Mencius., 'to write a eulogy, and confer he had been in harmony with the spiritual intelligences, and therefore he said,-my praying the posthumous honorary title;' also, 'to eulo- has been for a long time.' We must demur to some gise in prayer,' i. e. to recite one's excellences of these expressions; but the declining to be as the ground of supplication. Lei is a special prayed for, and the concluding remark, seem to form of composition corresponding to the indicate the satisfaction of Confucius with him. French éloge, specimens of which are to be found self. We wish that our information about him in the Wán Hsian (文異), of prince Hsiao were not so stinted and fragmentary. 而威 長 安。而子戚蕩 2 固。其孫子 不温戚。蕩日 與不 不儉曰 猛而 恭 尖羣 孫則著 也固,則 CHAP. XXXV. The Master said, 'Extravagance leads to insubordination, and parsimony to meanness. It is better to be mean than to be insubordinate.' CHAP. XXXVI. The Master said, " The superior man is satisfied and composed; the mean man is always full of distress.' CHAP. XXXVII. The Master was mild, and yet dignified; majes tic, and yet not fierce; respectful, and yet easy. 35. MEANNESS NOT SO BAD AS INSUBORDINATION. plain,' used adverbially with =light 孫, read sun, like 遜, and with the same somely. This is its force here. 長=常時, ‘constantly.’ meaning. 36. CONTRAST IN THEIR FEELINGS BETWEEN THE 87. How VARIOUS ELEMENTS MODIFIED ONE CHÜN-TSZE AND THE MEAN MAN. 坦,‘a level| ANOTHER IN THE CHARACTER OF CONFUCIUS. CHAPTER I. The Master said, 'T'âi-po may be said to have reached the highest point of virtuous action. Thrice he declined the kingdom, and the people in ignorance of his motives could not express their approbation of his conduct.' THE HEADING OF THIS BOOK.—泰伯第八, 一泰伯第八,was the eldest son of king Tai (大), the grand. 'T'ai-po, Book VIII.' As in other cases, the father of Wăn, the founder of the Châu dynasty. first words of the Book give the name to it. The Tâi had formed the intention of upsetting the Yin dynasty, of which T'ai-po disapproved. subjects of the chapter are miscellaneous, but it T'âi moreover, because of the sage virtues of his begins and ends with the character and deeds of ancient sages and worthies, and on this ac. grandson Chang (昌), who afterwards be count it follows the seventh chapter, where we came king Wăn, wished to hand down his have Confucius himself described. principality to his third son, Chang's father. 1. THE EXCEEDING VIRTUE OF T'ÂI-Po. T'ai-po|T'ai-po observing this, and to escape opposing 門園民 仁於禮禮禮禮 親則 則則則 弟會不 子子偷舊真 亂 日有 國予日恭而無 不民君直勇慎恭 疾 遺興 而而而而 則於篤無無無無 子召 CHAP. II. 1. The Master said, Respectfulness, without the rules of propriety, becomes laborious bustle; carefulness, without the rules of propriety, becomes timidity; boldness, without the rules of propriety, becomes insubordination; straightforwardness, without the rules of propriety, becomes rudeness. 2. 'When those who are in high stations perform well all their duties to their relations, the people are aroused to virtue. When old friends are not neglected by them, the people are preserved from meanness.’ 6 66 CHAP. III. The philosopher Tsăng being ill, he called to him the disciples of his school, and said, Uncover my feet, uncover my hands. It is said in the Book of Poetry, " We should be apprehensive and cautious, as if on the brink of a deep gulf, as if treading on thin ice," and so have I been. Now and hereafter, I know my escape from all injury to my person, O ye, my little children.' his father's purpose, retired with his second AND OF EXAMPLE IN THOSE IN HIGH STATIONS. I. brother among the barbarous tribes of the south, We must bear in mind that the ceremonies, or and left their youngest brother in possession rules of propriety, spoken of in these Books, are of the State. The motives of his conduct not mere conventionalities, but the ordinations Tâi-po kept to himself, so that the people of man's moral and intelligent nature in the 不得而稱之, could not find how to line of what is proper. 絞, to strangle,' is here praise him. There is a difficulty in making explained by Chû Hsi by J. Ho Yen, out the refusal of the empire three times, there being different accounts of the times and ways after Må Yung (early part of 2nd century), makes in which he did so. Chù Hsi cuts the knot, by it=絞刺, ‘sarcasm.’2. There does not seem making 'thrice'='firmly,' in which solution we any connexion between the former paragraph may acquiesce. There is as great difficulty to and this, and hence this is by many considered find out a declining of the kingdom in T'ai-po's to be a new chapter, and assigned to the philowithdrawing from the petty State of Châu. It may be added that king Wu, the first sovereign of the Châu dynasty, subsequently conferred on sopher Tsang. # differs here from its previous usage, having reference more to the Tai-po the posthumous title of Chief of Wû or station of the individuals indicated, than (哭), the country to which he had withdrawn, and whose rude inhabitants gathered round him. His second brother succeeded him in the to their 德 or virtue. 故舊-舊臣舊 交, old ministers and old intimacies,' 偷, government of them, and hence the ruling house often a verb, 'to steal;' here an adjective, of Wû had the same surname as the royal mean.' house of Chau, that namely of Chi (姬);se e VII. xxx. 2. THE VALUE OF THE RULES OF PROPRIETY; 3. THE PHILOSOPHER TsĂNG'S FILIAL PIETY SEEN perfect from our parents, and should so preserve IN HIS CARE OF HIS PERSON. We get our bodies them to the last. This is a great branch of filial piety with the Chinese, and this chapter is said 有氣慢貴 貴人子 存。遠 慢矣正顏色斯近信 斯遠鄙倍夫籩豆之事 言會痴 道 日子免 吾知免夫小子。 曾子有疾孟敬子問之會 臨深淵如履薄冰而今而後 足啟予手詩云戰戰兢兢如 豆信貌善 其 斯君 事出遠子也 則辭暴所哀會 後如 CHAP. IV. I. The philosopher Tsăng being ill, Măng Chăng went to ask how he was. 2. Tsăng said to him, 'When a bird is about to die, its notes are mournful; when a man is about to die, his words are good. 3. There are three principles of conduct which the man of high rank should consider specially important :-that in his deportment and manner he keep from violence and heedlessness; that in regulating his countenance he keep near to sincerity; and that in his words and tones he keep far from lowness and impropriety. As to such matters as attending to the sacrificial vessels, there are the proper officers for them.' to illustrate how Tsăng-tsze (I.iv)had made this refers to疾. 2言,in會子言曰 2. his life-long study. He made the disciples un- intimates that Tsang commenced the conver cover his hands and feet to show them in what sation. 3. 動,正, and 出 詩云:一 preservation those members were. see the Shih-ching, II. v. I. st. 6. In 4, we must take 而 = 自.Wang Yin-chih, how=乃, and adduces ever, takes the first as= other instances of 乃=而. Still the usage is remarkable. 4. THE PHILOSOPHER TsĂNG'S DYING COUNSELS TO A MAN OF HIGH RANK. I. are all = verbs governing the nouns following. is read bamboo dish with a stand, made to hold fruits and seeds at sacrifice; was like it, and of the same size, only made of wood, and used to 敬 was the hon- contain pickled vegetables and sauces. 君子 orary epithet off, a great officer of is used as in chap. ii.-In Ho Yen's compilation, Lû, and son of Măng-wû, II. vi. From the con- |the three clauses, beginning 斯遠, are taken clusion of this chapter, we may suppose that not so well, and = 'thus he will not suffer from he descended to small matters below his rank. | men's being violent and insulting, &c. &c.' P VOL. I. 毅国君箾孤從虛以 會事犯多 任 人 不以子於而問 曰也。 會子日士不可以不弘 重而道遠仁以爲己 仁訶 也里 君之託 子命六 入臨尺 與大之 昔有能 者若問 吾無於 友實不 嘗若能 CHAP. V. The philosopher Tsăng said, 'Gifted with ability, and yet putting questions to those who were not so; possessed of much, and yet putting questions to those possessed of little; having, as though he had not; full, and yet counting himself as empty; offended against, and yet entering into no altercation: formerly I had a friend who pursued this style of conduct.' CHAP. VI. The philosopher Tsăng said, Suppose that there is an individual who can be entrusted with the charge of a young orphan prince, and can be commissioned with authority over a State of a hundred l, and whom no emergency however great can drive from his principles :-is such a man a superior man? He is a superior man indeed.' I. CHAP. VII. 1. The philosopher Tsăng said, "The officer may not be without breadth of mind and vigorous endurance. His burden is heavy and his course is long. 5. THE ADMIRABLE SIMPLICITY AND FREEDOM | lent to of fifteen years or less,' and that for FROM EGOTISM OF A FRIEND OF THE PHILOSOPHER every cubit more or less we should add or TSANG. Tsxxa. This friend is supposed to have been deduct five years. See the 經註集證, Yen Yüan. 'imprisonment by means of where it is also said that the ancient cubit wood,'' stocks. The dictionary, after the old was shorter than the modern, and only = 7.4 writers, explains it with reference to this pas- in., so that six cubits=4.44 cubits of the present sage, by 角也,報也, altercation, re. day. But this estimate of the ancient cubit is 角也,報也,‘altercation,’‘re- |probably still too high. King Wǎn, it is said, torting.'從事於斯, literally, cfollowed was ten cubits high! 百里之命, See Mencius, V. Pt. ii. ch. ii. 6. Hil amounts things in this way.' 6. A COMBINATION OF TALENTS AND VIRTUE CONSTITUTING A CHÜN-TSZE. 六尺之孤,nearly to a question, and is answered by 也, 'an orphan of six cubits. By a comparison of ‘Yes, indeed.’ a passage in the Châu Lî and other references, it is established that 'of six cubits' is equiva 7. THE NECESSITY TO THE OFFICER OF COMPASS |