CHAPTER I. The subjects of which the Master seldom spoke were-profitableness, and also the appointments of Heaven, and perfect virtue. CHAP. II. 1. A man of the village of Tâ-hsiang said, 'Great indeed is the philosopher K'ung! His learning is extensive, and yet he does not render his name famous by any particular thing." 2. The Master heard the observation, and said to his disciples, What shall I practise ? Shall I practise charioteering, or shall I practise archery? I will practise charioteering.' HEADING OF THIS Book.一子罕第九,purpose and determination, but the decree emThe Master seldom, No. 9.' The thirty chap-bodied and realised in its object. ters of this Book are much akin to those of the 2. AMUSEMENT OF CONFUCIUS AT THE REMARK OF himself. 1. SUBJECTS SELDOM SPOKEN OF BY CONFUCIUS. 利 is mostly taken here in a good sense, not as selfish gain, but as it is defined under the first old and new, say that the chapter shows the exceeding humility of the sage, educed by his being praised, but his observation on the man's remark was evidently ironical. 1. For want of of the diagrams in the Yi-ching,一義之和,cording to the statutes of Chau, ‘five families , four pi a, and five lü or 500 made a 'the harmoniousness of all that is righteous;' that is, how what is right is really what is families a tang.' Who the villager was is not truly profitable. Compare Mencius, I. i. I. recorded, though some would have him to be Yet even in this sense Confucius seldom spoke the same with, the boy of whom it is said of it, as he would not have the consideration of the profitable introduced into conduct at all. in the 三字經昔仲尼師項槖 of old Confucius was a scholar of Hsiang To. The man was able to see that Confucius was very extensively learned, but his idea of fame, common to the age, was that it must be acquired by excellence in some one particular art. In his lips, 孔子 was not more than our 'Mr. With his not speaking of there is a diffi- 之旣 沒子固,子違也 得喪文畏毋今儉 斯不於我。四,吾拜吾麻 文 匡 毋從乎從冕 曰意下。上 禮 文後平文 毋 泰也 也死天王 必 也下今 斯也 CHAP. III. I. The Master said, 'The linen cap is that prescribed by the rules of ceremony, but now a silk one is worn. It is economical, and I follow the common practice. 2. 'The rules of ceremony prescribe the bowing below the hall, but now the practice is to bow only after ascending it. That is arrogant. I continue to bow below the hall, though I oppose the common practice.’ CHAP. IV. There were four things from which the Master was entirely free. He had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism. CHAP. V. 1. The Master was put in fear in K'wang. 2. He said, After the death of king Wăn, was not the cause of truth lodged here in me? OTHERS NOT. more 5. CONFUCIUS ASSURED IN A TIME OF DANGER Com 3. SOME COMMON PRACTICES INDIFFERENT AND it was not by any effort, as 絶 and 冊 1. The cap here spoken of was naturally suggest, that Confucius attained to that prescribed to be worn in the ancestral these things. temple, and made of very fine linen dyed of a deep dark colour. It had fallen into disuse, and was superseded by a simpler one of silk. Rather than be singular, Confucius gave in to a practice, which involved no principle of right, and was economical. 2. Chû Hsi explains the 拜下,拜乎上, thus : ‘In the ceremor opinions as to what State K'wang belonged to. nial intercourse between ministers and their prince, it was proper for them to bow below the raised hall. This the prince declined, on which BY HIS CONVICTION OF A DIVINE MISSION. The most likely is that it was a border town of Chang, and its site is now to be found in the department of K'ai-fäng in Ho-nan. It is they ascended and completed the homage.' See said that K'wang had suffered from 陽虎 this illustrated in the, in loc. an officer of Lû, to whom Confucius bore a The prevailing disregard of the first part of resemblance. As he passed by the place, more the ceremony Confucius considered inconsis- over, a disciple, 顔刻, who had been asso tent with the proper distance to be observed between prince and minister, and therefore ciated with Yang Hû in his measures against These circumK'wang, was driving him. he would be singular in adhering to the rule. 4. FRAILTIES FROM WHICH CONFUCIUS WAS stances made the people think that Confucius was their old enemy, so they attacked FREE. 年, it is said, is not prohibitive here, him, and kept him prisoner for five days. The but simply negative;-to make it appear that accounts of his escape vary, some of them 子子少聞縱 云多也之之 者宰 天之未喪斯文也 與問 何。可 吾乎賤 不哉故大聖也。夫 3. If Heaven had wished to let this cause of truth perish, then I, a future mortal, should not have got such a relation to that cause. While Heaven does not let the cause of truth perish, what can the people of K'wang do to me?' CHAP. VI. f. A high officer asked Tsze-kung, saying, (May we not say that your Master is a sage? How various is his ability!" 2. Tsze-kung said, Certainly Heaven has endowed him unlimitedly. He is about a sage. And, moreover, his ability is various.. 3. The Master heard of the conversation and said, 'Does the high officer know me? When I was young, my condition was low, and therefore I acquired my ability in many things, but they were mean matters. Must the superior man have such variety of ability? He does not need variety of ability.' 4. Lão said, 'The Master said, "Having no official employment, I acquired many arts.' ”, being evidently fabulous. The disciples were the周禮,the大宰 was the chief of the in fear. would indicate that Confucius six great officers of State, but the use of the himself was so, but this is denied. 2. The designation in Confucius's time was confined wăn I render by 'the cause of truth.' More to the States of Wû and Sung, and hence the exactly, it is the truth embodied in literature, officer in the text must have belonged to one ceremonies, &c., and its use instead of tão, of them. See the, in loc. The force ‘truth in its principles,' is attributed to Con 'cer fucius's modesty. 在兹,‘in this, referring of 與 is as appears in the translation. 2. 與 to himself. 3. There may be modesty in his is responded to by Tsze-kung with 固, tainly,' while yet by the use of he gives his answer an air of hesitancy. 從之 use of wăn, but he here identifies himself with the line of the great sages, to whom Heaven has intrusted the instruction of men. In all the six centuries between himself and king Wăn, he does not admit of such another. 後死者, ‘he who dies afterwards,' =a future mortal. 6. ON THE VARIOUS ABILITY OF CONFUCIUS:— HIS SAGEHOOD NOT THEREIN. I. According to 6 The officer had found the sagehood of Con 'lets him go,' i. e. does not restrict him at all. fucius in his various ability;-by the yi, moreover,' Tsze-kung makes that ability only an additional circumstance. 3. Confucius ex 不出圖吾已矣夫。 兩端而竭焉 子曰鳳鳥不至河 我空空如也我叩其 無知也有鄙夫問於 离子 日吾有知乎哉 齊吾 少必作過之必趨 裳者與瞽者見之 見齊衰者冕衣 問 其於哉 CHAP. VII. The Master said, 'Am I indeed possessed of knowledge? I am not knowing. But if a mean person, who appears quite empty-like, ask anything of me, I set it forth from one end to the other, and exhaust it.' CHAP. VIII. The Master said, 'The FĂNG bird does not come; the river sends forth no map :-it is all over with me!' CHAP. IX. When the Master saw a person in a mourning dress, or any one with the cap and upper and lower garments of full dress, or a blind person, on observing them approaching, though they were younger than himself, he would rise up, and if he had to pass by them, he would do so hastily. plains his possession of various ability, and repudiates its being essential to the sage, or even to the chün-tsze. 4. Lão was a disciple, by surname Ch'in (), and styled Tsze-k'ai (子開), or Tsze-chang (子張). It is or when right principles are going to triumph in the world. The female is called. In the days of Shun, they gambolled in his hall, and were heard singing on mount Ch'i in the time of king Wán. The river and the map carry us farther back still,-to the time of Fû-hsî, to whom a monster with the head of a dragon, and the body of a horse, rose from the water, being marked on the back so as to give that first of the sages the idea of his supposed that when these conversations were being digested into their present form, some one remembered that Lâo had been in the habit of mentioning the remark given, and accordingly it was appended to the chapter. diagrams. Confucius indorses these fables. 子云 indicates that it was a frequent saying 吾已矣夫,see V. xxvi, and observe of Confucius. 7. CONFUCIUS DISCLAIMS THE KNOWLEDGE AT TRIBUTED TO HIM, AND DECLARES HIS EARNEST NESS IN TEACHING. The first sentence here was how乎 and 夫 are interchanged. 9. CONFUCIUS'S SYMPATHY WITH SORROW,RE SPECT FOR RANK, AND PITY FOR MISFORTUNE. probably an exclamation with reference to, read tsze, is the lower edge of a garment,' some remark upon himself as having extra and joined with, read ts'ûi, 'mourning garments,' the two characters indicate the mourning of the second degree of intensity, where the edge is unhemmed, but cut even, instead of being ragged, the terms for which 斬衰. The phrase, however, seems to are be for (in mourning' generally. 少, in 4th TRINES. The fang is the male of a fabulous 欲吾我然前彌開 子從 才以善忽 病疾 病末 有人在 之行詐也無臣而為有 爲臣病間日久矣哉由 予疾病子路使門人 篇哉 有由人 新罷博後 立不我 堅 已卓能以子瞻日 爾 旣文循之 雖竭約循在之 CHAP. X. 1. Yen Yüan, in admiration of the Master's doctrines, sighed and said, 'I looked up to them, and they seemed to become more high; I tried to penetrate them, and they seemed to become more firm; I looked at them before me, and suddenly they seemed to be behind. I. 2. The Master, by orderly method, skilfully leads men on. He enlarged my mind with learning, and taught me the restraints of propriety. 3.When I wish to give over the study of his doctrines, I cannot do so, and having exerted all my ability, there seems something to stand right up before me; but though I wish to follow and lay hold of it, I really find no way to do so.' CHAP. XI. 1. The Master being very ill, Tsze-lû wished the disciples to act as ministers to him. 2. During a remission of his illness, he said, 'Long has the conduct of Yû been deceitful! By pretending to have ministers when I have them not, whom should I impose upon? Should I impose upon Heaven ? 10. YEN YUAN'S ADMIRATION OF HIS MASTER'S |末由-無所由以用其力, I find DOCTRINES; AND HIS OWN PROGRESS IN THEM. 喟然歎, (sighingly sighed: 仰 and myself unable to use my strength:也已, the other verbs here are to be translated in the past tense, as the chapter seems to give an yea, indeed.'-It was this which made him sigh. 11. CONFUCIUS'S DISLIKE OF PRETENSION, AND CONTENTMENT WITH HIS CONDITION. I. account of the progress of Hùi's mind. 忽 使 焉=忽然, (suddenly: 2. 誘=引進, was causing,' or wanted to cause. Confucius 6 had been a great officer, and enjoyed the serlû would have surrounded him in his great to lead forward: 博我云云,comp. vices of ministers, as in a petty court, TszeVI.xxv. 3. 卓爾卓然,a , an adverb, (up- sickness with the illusions of his former state, rightly,’‘loftily:末, in the sense of 無 and brought on himself this rebuke. 3. 從 |