日何必高宗古之人皆 二年不言何謂也子 張曰書云高宗諒 子矣。具 則斯都有 揭已哉心 子而經哉 乎磬 聽皆子 之 厲知 乎旣而 of the house where Confucius was, and said, 'His heart is full who so beats the musical stone.' 2. A little while after, he added, 'How contemptible is the one ideaed obstinacy those sounds display! When one is taken no notice of, he has simply at once to give over his wish for public employment. Deep water must be crossed with the clothes on; shallow water may be crossed with the clothes held up. 3. The Master said, 'How determined is he in his purpose! But this is not difficult !’ CHAP. XLIII. I. Tsze-chang said, What is meant when the Shû says that Kâo-tsung, while observing the usual imperial mourning, was for three years without speaking?' 2. The Master said, 'Why must Kâo-tsung be referred to as an example of this? The ancients all did so. When the sovereign died, the officers all attended to their several duties, taking instructions from the prime minister for three years.' by.’ Meaning 'to go beyond,' ' to exceed,' it can hardly be construed satisfactorily. I have is in the 4th tone. 有心哉擊磬乎 notfound this example of 之inWang Yin-chih. is to be read as one sentence, and understood as if there were a 之 after the 哉2.經 ,-see XIII. xx. 3. The 備合in 43. How GOVERNMENT WAS CARRIED ON DURING THE THREE YEARS OF SILENT MOURNING BY THE SOVEREIGN. 書云 -see the Shû, IV. viii. Sect. I. 1, but the passage there is not terprets this clause also, as if a were after exactly as in the text. It is there said that the 哉, and 俓俓 had reference to the Kao-tsung, after the three years' mourning, | still did not speak. 高宗 was the honorary -see sounds of the ch'ing.深則云云 the Shih, I. iii. 9, stanza 1. The quotation title of the king Wû-ting(武丁, , B.C. 1324was intended to illustrate that we must act ac- 1264). 諒(Sha,亮)陰(read an), accordcording to circumstances. 3 末=無之 ing to the dictionary, means the shed where Chû seems to be a mere expletive. The case is one the mourner lived the three years.' where the meaning is plain while the characters Hsî does not know the meaning of the terms. CHAP. XLIV. The Master said, 'When rulers love to observe the rules of propriety, the people respond readily to the calls on them for service." CHAP. XLV. Tsze-lû asked what constituted the superior man. The Master said, 'The cultivation of himself in reverential carefulness.’‘And is this all ?" said Tsze-lû. He cultivates himself so as to give rest to others,' was the reply. And is this all ?' again asked Tsze-lû. The Master said, 'He cultivates himself so as to give rest to all the people. He cultivates himself so as to give rest to all the people :-even Yâo and Shun were still solicitous about this.' CHAP. XLVI. Yuan Zang was squatting on his heels, and Tsze-chang was perplexed to know how govern- | 典). It is=百家姓, the surnames of 古之人,-the families of the people were perhaps divided at ment could be carried on during so long the hundred families,' into which number the a period of silence. 2. a very early time. The surnames of the Chinese embraces the sovereigns, and subordinate now amount to several hundreds. The small dynasty, contains nearly 450. The number princes who had their own petty courts. 總 work 百家姓帖, made in the Sung 已,−in the 備合 it is said,總攝也,or them' given in an appendix to Williams's 不敢放縱意也,恩 is to manage. Syllabic Dictionary, as compiled by the Rev. The meaning is, that they did not dare to allow Dr. Blodget, is 1863. In the 集證, in loc., themselves any license.' The expression is not an easy one. I have followed the paraphrasts. 44. HOW A LOVE OF THE RULES OF PROPRIETY IN RULERS FACILITATES GOVERNMENT. 45. REVERENT SELF-CULTIVATION THE DISTIN GUISHING CHARACTERISTIC OF THE CHÜN-TszE. 以敬, it is said, are not to be taken as the we find a ridiculous reason given for the sur names being a hundred, to the effect that the ancient sages gave a surname for each of the five notes of the scale in music, and of the five great relations of life and of the four seas; consequently 5×5×4= 100. It is to be observed, that in the Shù we find a hun wherewith of the Chin-tsze in cultivating him-dred surnames,' interchanged with 萬姓, self, but as the chief thing which he keeps 'ten thousand surnames,' and it would seem needless, therefore, to seek to attach a definite before him in the process. I translate y, therefore, by in, but in the other sentences, it indicates the realizations, or consequences, of the修已.百姓,‘the hundred sur explanation to the number. 堯舜其猶 病諸,一See 46. ConrUCIUS'S CONDUCT TO AN UNMANNERLY names,' as a designation for the mass of the OLD MAN OF HIS ACQUAINTANCE. Yüan Zang was an people, occurs as early as in the Yao-tien (old acquaintance of Confucius, but had adopted so waited the approach of the Master, who said to him, ‘In youth, not humble as befits a junior; in manhood, doing nothing worthy of being handed down; and living on to old age:-this is to be a pest. With this he hit him on the shank with his staff. CHAP. XLVII. 1. A youth of the village of Ch'üeh was employed by Confucius to carry the messages between him and his visitors. Some one asked about him, saying, 'I suppose he has made great progress.’ 2. The Master said, 'I observe that he is fond of occupying the seat of a full-grown man; I observe that he walks shoulder to shoulder with his elders. He is not one who is seeking to make progress in learning. He wishes quickly to become a man." the principles of Lao-tsze, and gave himself extraordinary license in his behaviour.-See an instance in the Li Chi, II. Sect.II.iii.24, and the note there.-the dictionary explains the two words together by 展足箕坐, but that is the meaning of 夷 alone, and 俟=待 關黨-there is a tradition that ‘to wait for.’So, the commentators, old and new. Confucius lived and taught in 關里 The use of in this sense is thus explained :— The 鴟鳥 is fond of squatting, and is there fore called the squatting ch'in(蹲鳴), but 集證 in toc. 孫for 遜: and 弟 for 悌. it but it is much disputed. 將命謂傳賓主 between visitors and the host.' fil,- hence is used for, to squat! See the ment of the lad was to distinguish him for the progress which he had made. 2. According to the rules of ceremony, a youth must sit in the corner, the body of the room being reserved for full-grown men ;-see the Li Chi, II. Sect. I.i.18. In walking with an elder, a youth was required to keep a little behind him; see the Li Chi, I. Sect. I. ii. chap.4.7. Confucius's employ. ment of the lad, therefore, was to teach him the courtesies required by his years. rather than 'thief.' The address of Confucius might be translated in the 2nd person, but it is perhaps better to keep to the 3rd, leaving the application to be understood. From several references to Yüan Zang in the Li Chî, it appears BOOK XV. WEI LING KUNG. 斯日日病之事子。 濫君君莫行事則孔衞 衞 嘗子靈 矣。 固亦興。 陳 窮有子絕 小窮路 乎。 對公 豆於五 窮 T 子見者日旅之孔 CHAPTER I. 1. The duke Ling of Wei asked Confucius about tactics. Confucius replied, I have heard all about sacrificial vessels, but I have not learned military matters.' On this, he took his departure the next day. 2. When he was in Chăn, their provisions were exhausted, and his followers became so ill that they were unable to rise. 3. Tsze-lû, with evident dissatisfaction, said, Has the superior man likewise to endure in this way?' The Master said, 'The superior man may indeed have to endure want, but the mean man, when he is in want, gives way to unbridled license.' HEADING OF THIS BOOK.-衛靈公第籩豆之事, VIII. iv.3 The 俎 was a 十五,‘The duke Ling of Wei, No. 15. dish, 18 inches long and 8 inches broad, on a The contents of the Book, contained in forty chapters, are as miscellaneous as those of the former. Rather they are more so, some chapters bearing on the public administration of government, several being occupied with the superior man, and others containing lessons of practical wisdom. All the subjects,' says Hsing Ping, 'illustrate the feeling of the sense of shame and consequent pursuit of the correct course, and therefore the Book immediately follows the preceding one.' 1. CONFUCIUS REFUSES TO TALK ON MILITARY IN THE MIDST OF DISTRESS, HE SHOWS AFFAIRS. THE DISCIPLES HOW THE SUPERIOR MAN IS ABOVE DISTRESS. I. = stand 8 inches high, upon which the flesh of victims was laid, but the meaning is sacrificial vessels generally, the business of ceremonies. It is said of Confucius, in the‘Historical Records,' that when a boy, he was fond of playing at and. He wished by his reply and departure, to teach the duke that the rules of propriety, and not war, were essential to the government of a State. 2. From Wei, Confucius proceeded to Chăn, and there met with the distress here mentioned. It is probably the same which is referred to in XI. ii. г, though there is some chronological difficulty about the subject. (See the note by Chû Hsi in his preface to the Analects.) 3.='yes, 陳, read chän, in 4th tone, the indeed,' with reference to Tsze-lù's question. Some take it in its sense of 'firm.'-The supe arrangement of the ranks of an army,' here=rior man firmly endures want.'-Duke Ling, tactics generally. 俎豆之事-俎豆之事-comp. see XIV. xx, also in Chwang-tsze, xxv. 9, et al. 舜 貫然多 行子南 子之非學 日日 敬問而 由 已何 何為知 非之也 信行篤敬雖蠻貊之邦 子張問行予日言思 矣。為 蠻子為而德 哉治者 恭者鮮 已 對 CHAP. II. 1. The Master said, 'Ts'ze, you think, I suppose, that I am one who learns many things and keeps them in memory?' few.' 2. Tsze-kung replied, Yes, but perhaps it is not so?” 3. No,' was the answer; 'I seek a unity all-pervading.' CHAP. III. The Master said, 'Yû, those who know virtue are CHAP. IV. The Master said, 'May not Shun be instanced as having governed efficiently without exertion? What did he do? He did nothing but gravely and reverently occupy his royal seat.' CHAP. V. I. Tsze-chang asked how a man should conduct himself, so as to be everywhere appreciated. 2. The Master said, 'Let his words be sincere and truthful, and his actions honourable and careful;-such conduct may be practised among the rude tribes of the South or the North. If his words be 2. How CONFUCIUS AIMED AT THE KNOWLEDGE OF AN ALL-PERVADING UNITY. This chapter is to be compared with IV. xv; only, says Chû Hsi, 'that is spoken with reference to practice, and this with reference to knowledge.' But the design of Confucius was probably the same in them both; and I understand the first stood as spoken with reference to the dissatisfaction manifested by Tsze-lû in chapter i. If he had possessed a right knowledge of virtue, he would not have been so affected by distress. 4. How SHUN WAS ABLE TO GOVERN WITHOUT PERSONAL EFFORT. 恭已,‘made himself paragraph here as meaning‘Ts'ze, do you reverent.’正南面, ‘correctly adjusted his southwards face;' see VI. i. Shun succeeding Yão, there were many ministers of great virtue and ability to occupy all the offices of the government. All that Shun did was by his grave and sage example. This is the lesson, the influence of a ruler's personal character. 5. CONDUCT THAT WILL BE APPRECIATED IN ALL PARTS OF THE WORLD. 1. We must supply a good deal to bring out the meaning here. Chû Hsi compares the question with that other of Tsze-chang about the scholar who may be called ; see XII. xx. 貊 may be regarded as 2. |