可恥謂国夷恭 必弟 族士 果問 必信行必果經經然小 貢不 樊 稱 矣。四矣。問 焉敢不 不曰何也人子 次鄉問辱行如 日黨其君己斯 小言 言稱次命有可 遲問仁子日居處 人忠雖之 CHAP. XIX. Fan Ch'ih asked about perfect virtue. The Master said, 'It is, in retirement, to be sedately grave; in the management of business, to be reverently attentive; in intercourse with others, to be strictly sincere. Though a man go among rude, uncultivated tribes, these qualities may not be neglected.' CHAP. XX. I. Tsze-kung asked, saying, What qualities must a man possess to entitle him to be called an officer?' The Master said, 'He who in his conduct of himself maintains a sense of shame, and when sent to any quarter will not disgrace his prince's commission, deserves to be called an officer.' 2. Tsze-kung pursued, 'I venture to ask who may be placed in the next lower rank?' and he was told, 'He whom the circle of his relatives pronounce to be filial, whom his fellow-villagers and neighbours pronounce to be fraternal.' 3. Again the disciple asked, 'I venture to ask about the class still next in order.' The Master said, ' They are determined to be sincere in what they say, and to carry out what they do. They are obstinate little men. Yet perhaps they may make the next class.' 19. CHARACTERISTICS OF PERFECT VIRTUE. This | xx. Here it denotes-not the scholar, but the is the third time that Fan Ch'ih is represented officer., 'has shame,' i. e. will avoid as questioning the Master about, and it is all bad conduct which would subject him to re supposed by some to have been the first in order. 居處 (in 3rd tone), in opposition 執事 = dwelling alone, in retirement. proach. 2. 宗族 is a designation for all who form one body having the same ancestor. They are also called 九族, ‘nine branches The rude tribes here are the I and the Ti. The of kindred,' being all of the same surname I we met with in IX. xiii. Here it is associated from the great-great-grandfather to the great with Ti, the name of tribes on the north. great-grandson. 弟 =悌, meaning ‘sub 20. DIFFERENT CLASSES OF MEN WHO IN THEIR missive,' giving due honour to all older than THE INFERIORITY OF THE MASS OF THE OFFICERS OF 6 SEVERAL DEGREES MAY BE STYLED OFFICERS, AND himself. 3. 磴, the sound of stones.’確 士 , compare on XII. 桱然, (stone-like.' The dictionary, with CONFUCIUS'S TIME. I. 4. Tsze-kung finally inquired, Of what sort are those of the present day, who engage in government?' The Master said, 'Pooh! they are so many pecks and hampers, not worth being taken into account.' CHAP. XXI. The Master said, 'Since I cannot get men pursuing the due medium, to whom I might communicate my instructions, must find the ardent and the cautiously-decided. The ardent will advance and lay hold of truth; the cautiously-decided will keep themselves from what is wrong.' CHAP. XXII. I. The Master said, 'The people of the south have a saying "A man without constancy cannot be either a wizard or a doctor." Good! 2. Inconstant in his virtue, he will be visited with disgrace.' reference to this passage, explains it 人貌, the appearance of a small man, 斗之人, i.e.mere utensils.Com pare on II. xii. Dr. Williams translates the expression fairly well by 'peck-measure men.' 21. CONFUCIUS OBLIGED TO CONTENT HIMSELF WITH THE ARDENT AND CAUTIOUS AS DISCIPLES. yet not a caution which may not be combined with decision. 有所不為, have what they will not do." 22. THE IMPORTANCE OF FIXITY AND CONSTANCY OF MIND. I. I translate 巫 by‘wizard,' for want of a better term. In the Chau Li, Bk. XXVI, the wú appear sustaining a sort of official status, regularly called in to bring down spiritual beings, obtain showers, &c. They are Compare V. xxi, and Mencius VII.ii.37. 與 is explained as in the translation-distinguished as men and women, though 道傳之. The 註疏, however, gives is often feminine,‘a witch,' as opposed to覡, simply-與之同處, dwell together with them.’必也狂狷乎,-comp. VIII. ‘a wizard.’Confucius's use of the saying, ac cording to Chû Hsi, is this: Since such small people must have constancy, how much more doctors and wizards together sufficiently shows what was the position of the healing art in those days.- Chang K'ang-ch'ang interprets this paragraph quite inadmissibly :-'Wizards and doctors cannot manage people who have ought others to have it !’The ranking of the 善者惡之 墨子日君子易事而難 也說之不以道不說也发 3. 及說 如何 子貢 日問 子未日 和 者曰可鄉 好未也。 鄉 人 不不皆之 墨子曰君子和而不同小 同而不和 3. The Master said, 'This arises simply from not attending to the prognostication.’ CHAP. XXIII. The Master said, 'The superior man is affable, but not adulatory; the mean man is adulatory, but not affable.. CHAP. XXIV. Tsze-kung asked, saying, What do you say of a man who is loved by all the people of his neighbourhood?' The Master replied,' We may not for that accord our approval of him.' 'And what do you say of him who is hated by all the people of his neighbourhood?' The Master said, ' We may not for that conclude that he is bad. It is better than either of these cases that the good in the neighbourhood love him, and the bad hate him.' CHAP. XXV. The Master said, 'The superior man is easy to serve and difficult to please. If you try to please him in any way which is not accordant with right, he will not be pleased. But in his no constancy.’2. This is a quotation from the ally, not yet may.' The general meaning of a Yi-ching, diagram恆; hexagram XXXII, line 3. This is inexplicable to Chù Hsi. Some bring out from it the meaning in the translation.—Chăng K'ang-ch'ăng says: By the Yi we prognosticate good and evil, but in it there is no prognostication of people without constancy.’ 23. THE DIFFERENT MANNERS OF THE SUPERIOR AND THE MEAN MAN. Compare II. xiv, but here the parties are contrasted in their more private intercourse with others. (agreeing with,' = flattering. 24. How, To JUDGE OF A MAN FROM THE LIKINGS AND DISLIKINGS OF OTHERS, WE MUST KNOW THE VOL. I. Chinese sentence is often plain, and yet we are puzzled to supply exactly the subjects, auxiliaries, &c., which other languages require. In rendering the phrase, I have followed many of the paraphrasts, who complete it thus: 未可信其為賢也and未可信 其為惡也.In the 註疏, however, the second occurrence of it is expanded in the same way as the first. Compare Luke's Gospel, vi. 21,26. 25. DIFFERENCE BETWEEN THE SUPERIOR AND THE MEAN MAN IN THEIR RELATION TO THOSE EM PLOYED BY THEM. 易事而難說(一 未可,liter-悅)—as in the translation,or we may render, T 怡。謂 而 使說 士子 子 不子人也 朋切問剛 友切日毅 切偲何木 切 偲 訥 兄 怡 芋日君子泰而不驕小人 其使人也器之小人難事而 也事 及而 焉。不 怡可 士 驕 其易 employment of men, he uses them according to their capacity. The mean man is difficult to serve, and easy to please. If you try to please him, though it be in a way which is not accordant with right, he may be pleased. But in his employment of men, he wishes them to be equal to everything.' CHAP. XXVI. The Master said, 'The superior man has a dignified ease without pride. The mean man has pride without a dignified ease.' CHAP. XXVII. The Master said, 'The firm, the enduring, the simple, and the modest are near to virtue.’ CHAP. XXVIII. Tsze-lû asked, saying, What qualities must a man possess to entitle him to be called a scholar?' The Master said, ‘He must be thus,-earnest, urgent, and bland:–among his friends, earnest and urgent; among his brethren, bland.’ ‘is easily served, but is pleased with difficulty. 器之 ,-see II. xii, 奇 being here a verb. all capabilities from a single man.' 26. THE DIFFERENT AIR AND BEARING OF THE SUPERIOR AND THE MEAN MAN. tive, but not our‘wooden.’ It = 質樸, 'simple,' 'plain.' see IV. xxiv. The gloss on it here is 遲鈍, (slow and blunt.. Modest' seems to be the idea. 28. QUALITIES THAT MARK THE SCHOLAR IN SOCIAL INTERCOURSE. This is the same question as in chap. xx. 1, but is here 'the scholar,' 27. NATURAL QUALITIES WHICH ARE FAVOUR- the gentleman of education, without reference ABLE TO VIRTUE. ★, 'wood,' here an adjec- to his being in office or not. CHAP. XXIX. The Master said, 'Let a good man teach the people seven years, and they may then likewise be employed in war.' CHAP. XXX. The Master said, 'To lead an uninstructed people to war, is to throw them away.' 29. HOW THE GOVERNMENT OF A GOOD RULER | drilling in the people's repose from the toils of WILL PREPARE THE PEOPLE FOR WAR. 善人, agriculture. 我‘weapons of war. 可以 ‘a good man,”—spoken with reference to him they may go to their weapons. as a ruler. The teaching is not to be under 30. THAT PEOPLE MUST BE TAUGHT, TO PREPARE stood of military training, but of the duties of THEM FOR WAR. Compare the last chapter. The life and citizenship; a people so taught are morally fitted to fight for their government. What military training may be included in the teaching, would merely be the hunting and language is very strong, and being understood as in the last chapter, shows how Confucius valued education for all classes. CHAPTER I. Hsien asked what was shameful. The Master said, 'When good government prevails in a State, to be thinking only of salary; and, when bad government prevails, to be thinking, in the same way, only of salary;-this is shameful.' HEADING OF THIS BOOK.憲問第十四, 1.Ir IS SHAMEFUL IN AN OFFICER TO BE CARING 'Hsien asked, No. 14.' The glossarist Hsing ONLY ABOUT HIS EMOLUMENT. Hsien is the Yuan Ping (F) says, 'In this Book we have the characters of the Three Kings, and Two Chiefs, the courses proper for princes and great officers, the practice of virtue, the knowledge of what is shameful, personal cultivation, and the tranquillizing of the people ;-all subjects of great importance in government. They are therefore collected together, and arranged after the last Book which commences with an inquiry about government.' Some writers are of opinion that the whole Book with its 47 chapters was compiled by Hsien or Yüan Sze, who appears in the first chapter. That only the name of the inquirer is given, and not his surname, is said to be our proof of this. Sze of VI. iii, and if we suppose Confucius's answer designed to have a practical application to himself, it is not easily reconcileable with what appears of his character in that other place. 穀 here=祿,‘emolument,' but its meaning must be pregnant and intensive, as in the translation. If we do not take it so, the sentiment is contradictory to VIII. xiii. 3. K'ung Ân-kwo, however, takes the following view of the reply:-'When a country is wellgoverned, emolument is right; when a country is ill-governed, to take office and emolument is shameful.' I prefer the construction of Chû Hsi, which appears in the translation. |