之仕子道關行見見敬 邦哉如子子其其雖 則玉無諸衡前行 可邦道史 卷 而道矢弗 懷則君有 後 則則篤 not sincere and truthful, and his actions not honourable and careful, will he, with such conduct, be appreciated, even in his neighbourhood? 3. When he is standing, let him see those two things, as it were, fronting him. When he is in a carriage, let him see them attached to the yoke. Then may he subsequently carry them into practice.' 4. Tsze-chang wrote these counsels on the end of his sash. CHAP. VI. 1. The Master said, 'Truly straightforward was the historiographer Yü. When good government prevailed in his State, he was like an arrow. When bad government prevailed, he was like an arrow. 2. ‘A superior man indeed is Chi Po-yi! When good government prevails in his State, he is to be found in office. When bad government prevails, he can roll his principles up, and keep them in his breast.’ another name for the, the rude tribes on the North (III. v). 2500 families made up MM, and 25 made up a , but the meaning а generally styled Shih Ch'iù. On his deathbed, that his body should be laid out in a place and he left a message for his prince, and gave orders manner likely to attract his attention when he message then delivered had the desired effect. of the phrase is that given in the translation. paid the visit of condolence. It was so, and the 3. 其, them,’ie. such words and actions. Let him see them 參於前, tbefore him, with himself making a trio.' is properly (the bottom of a carriage,'planks laid over wheels, a simple (hackery,' but here it='a that hang down. Perhaps it was on hearing this that Confucius made this remark. 如 'as an arrow,' i. e. straight and decided. 2. Chü Po-yü,—see XIV. is to xxvi. 可能卷而懷之一之 be understood as referring to his principles, or perhaps the clause='he could roll himself up and keep himself to himself,' i. e. he kept aloof from office.--Commentators say that Tszeyû's uniform straightforwardness was not equal to Po-yü's rightly adapting himself to circumstances.-Chwang-tsze continually mentions Tsang Shan and Shih Yü together. 仁事其 害 言失 顏者其 事子仁子知 人 必竟有日者不白 夫先問殺志不 張顏淵問爲邦子日行夏之 之利為身士失與與 賢其仁以仁人 友居 其是 士邦欲 仁。 生 言。 鬍子日可與言而不與之言 CHAP. VII. The Master said, 'When a man may be spoken with, not to speak to him is to err in reference to the man. When a man may not be spoken with, to speak to him is to err in reference to our words. The wise err neither in regard to their man nor to their words.' CHAP. VIII. The Master said, 'The determined scholar and the man of virtue will not seek to live at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete.' CHAP. IX. Tsze-kung asked about the practice of virtue. The Master said, 'The mechanic, who wishes to do his work well, must first sharpen his tools. When you are living in any State, take service with the most worthy among its great officers, and make friends of the most virtuous among its scholars.' CHAP. X. I. Yen Yüan asked how the government of a country should be administered. 2. The Master said, ‘Follow the seasons of Hsia. 7. THERE ARE MEN WITH WHOM TO SPEAK, AND 'They will kill themselves. No doubt suicide MEN WITH WHOM TO KEEP SILENCE. THE WISE is included in the expression (see K'ung Ân KNOW THEM. 失言 may be translated, liter- kwo's explanation, given by Ho Yen), and Con ally and properly, 'to lose our words,' but in English we do not speak of 'losing men.' 8. HIGH NATURES VALUE VIRTUE MORE THAN LIFE. The two different classes here are much the same as in IV. ii. The first word of the second sentence may be naturally translated— fucius here justifies that act, as in certain cases expressive of high virtue. 9. HOW INTERCOURSE WITH THE GOOD AIDS THE PRACTICE OF VIRTUE. Compare 'Iron sharpeneth iron; so a man sharpeneth the countenance of his friend.' 10. CERTAIN RULES,EXEMPLIFIED IN THE ANCIENT 1.憂。日 子曰人無遠慮必 有近憂 位者與知柳下惠之 墨子曰臧文仲其竊 好德如好色者也 5. 3. 'Ride in the state carriage of Yin. 4. 'Wear the ceremonial cap of Châu. 淫放崙 放服 人聲之 'Let the music be the Shâo with its pantomimes. 6. 'Banish the songs of Chăng, and keep far from specious talkers. The songs of Chăng are licentious; specious talkers are dangerous.' CHAP. XI. The Master said, 'If a man take no thought about what is distant, he will find sorrow near at hand.' CHAP. XII. The Master said, 'It is all over! I have not seen one who loves virtue as he loves beauty.' CHAP. XIII. The Master said, 'Was not Tsang Wăn like one who had stolen his situation? He knew the virtue and the talents DYNASTIES, TO BE FOLLOWED IN GOVERNING :-A dynasty was plain and substantial, which ConREPLY TO YEN YUAN. 1. The disciple modestly fucius preferred to the more ornamented one put his question with reference to the govern- of Châu. 4. Yet he does not object to the more elegant cap of that dynasty, 'the cap,' says Chù ment of a State (F), but the Master answers Hsi, being a small thing, and placed over all it according to the disciple's ability, as if it had the body. 5. The shdo was the music of Shun; been about the ruling of the kingdom (治天 see III. xxv. 無 -the 'dancers,' or 'pantoT). 2. The three great ancient dynasties mimes,' who kept time to the music. See the began the year at different times. According Shû-ching, II. ii. 21. 6. 鄭聲, the sounds to an ancient tradition, 'Heaven was opened at the time; Earth appeared at the time 亚; and Man was born at the time寅 子 commences in our December, at the winter sol of Chăng,' meaning both the songs of Chăng, and the music to which they were sung. Those songs form the 7th book of the 1st division of the Shih-ching, and are here characterized justly. 11. THE NECESSITY OF FORETHOUGHT AND PRECAUTION. ,-see V. xxvi; the rest is a repeti stice; a month later; and 寅 a month after 12. THE RARITY OF A TRUE LOVE OF VIRTUE. 丑. The Châu dynasty began its year with 已矣乎子; the Shang with ; and the Hsià with 寅.tion of IX. xvii, said to have been spoken by Confucius when he was in Wei and saw the As human life thus began, so the year, in duke riding out openly in the same carriage reference to human labours, naturally proceeds with Nan-tsze. from the spring, and Confucius approved the 13. AGAINST JEALOUSY OF OTHERS' TALENTS :一 rule of the Hsiâ dynasty. His decision has been THE CASE OF TSANG WAN, AND HUI OF LIU-HSIA. the law of all dynasties since the Ch'in. See the 'Discours Preliminaire, Chap. I,' in Gaubil's Tsang Wan-chung,-see V. xvii.is Shû-ching. 3. The state carriage of the Yin explained-'as if he had got it by theft, and of Hûi of Liû-hsiâ, and yet did not procure that he should stand with him in court.. CHAP. XIV. The Master said, 'He who requires much from himself and little from others, will keep himself from being the object of resentment.' 6 CHAP. XV. The Master said, When a man is not in the habit of saying—“ What shall I think of this? What shall I think of this ? I can indeed do nothing with him!' CHAP. XVI. The Master said, 'When a number of people are together, for a whole day, without their conversation turning on righteousness, and when they are fond of carrying out the suggestions of a small shrewdness;-theirs is indeed a hard case.' CHAP. XVII. The Master said, The superior man in everything considers righteousness to be essential. He performs it according to the rules of propriety. He brings it forth in humility. pletes it with sincerity. This is indeed a superior man.' secretly held possession of it.' He com Tsang Wan TAKE THINGS EASILY, NOT GIVING THEMSELVES THE would not recommend Hûi because he was an abler and better man than himself. Hûi is a famous name in China. He was an officer of Lû, so styled after death, whose name was 16. AGAINST FRIVOLOUS TALKERS AND SUPERFICIAL SPECULATORS. Chû explains 難矣 展獲, and designation禽. He derived his 哉 by they have no ground from which to revenue from a town called Liû-hsiâ, or from a liû or willow-tree, overhanging his house, which made him be called Liû-hsiâ Hûi-'Hûi that lived under the willow-tree.'See Mencius, II. Pt. i. chap. 9. become virtuous, and they will meet with tion, they will never complete anything.' Our |calamity.. Ho Yen gives Chäng's explananearly literal translation appears to convey the meaning. A hard case,'i.e. they will make nothing out, and nothing can be made of them. 14. THE WAY TO WARD OFF RESENTMENTS. 責, 17. THE CONDUCT OF THE SUPERIOR MAN IS it is said, is here to require from,' and not to RIGHTEOUS, COURTEOUS, HUMBLE, AND SINCERE. reprove.' is explained by Chû Hsi by the substance 15. NOTHING CAN BE MADE OF PEOPLE WHO and stem;' and in the 'Complete Digest' by 子日君子疾涩世而名不稱 人。国焉國 白 子 日君子矜而不爭群而不 墨子日君子不以言舉人不以 諸 CHAP. XVIII. The Master said, 'The superior man is distressed by his want of ability. He is not distressed by men's not knowing him.' CHAP. XIX. The Master said, 'The superior man dislikes the thought of his name not being mentioned after his death.' CHAP. XX. The Master said, 'What the superior man seeks, is in himself. What the mean man seeks, is in others. CHAP. XXI. The Master said,‘The superior man is dignified, but does not wrangle. He is sociable, but not a partizan.' CHAP. XXII. The Master said,‘The superior man does not promote a man simply on account of his words, nor does he put aside good words because of the man.' 'foundation.' The antecedent to all the is 義, or rather the thing, whatever it be, done paraphrases, is taken as= 終身; ‘all his life. Still, I let the translation suggested by the use of the phrase in the 'Great Learning' keep its place. 20. His oWN APPROBATION IS THE SUPERIOR MAN'S RULE. THE APPROBATION OF OTHERS IS THE MEAN MAN'S. Compare XIV. xxv. 21. THE SUPERIOR MAN IS DIGNIFIED AND AFFABLE, WITHOUT THE FAULTS TO WHICH THOSE VII. xxx. 2. 矜 is here=莊以持已, 22. THE SUPERIOR MAN IS DISCRIMINATING IN HIS EMPLOYMENT OF MEN AND JUDGING OF STATFMENTS. |