君

邦夫

乎。立鯉

鯉退

人人邦子得者 立對鯉
夫君之三
鯉日

之人 ●遠聞

退未而

妻其詩退而也過詩

君和 厲君子聞而學不 夫日稱也禮喜禮學

日

人小之又日聞禮學文 稱童日 聞問斯無禮獨

3. ‘Another day, he was in the same way standing alone, when I passed by below the hall with hasty steps, and said to me, "Have you learned the rules of Propriety?”On my replying “ Not yet,” he added, "If you do not learn the rules of Propriety, your character cannot be established." I then retired, and learned the rules of Propriety.

4. I have heard only these two things from him.’

5. Ch'ăn K'ang retired, and, quite delighted, said, I asked one thing, and I have got three things. I have heard about the Odes. I have heard about the rules of Propriety. I have also heard that the superior man maintains a distant reserve towards his son.'

CHAP. XIV. The wife of the prince of a State is called by him FÛ-ZAN. She calls herself HSIAO TUNG. The people of the State call

band's equal' The 夫 in夫人 is taken as =块, (to support,' (to help,' so that that designation is equivalent to (help-meet.’童 means either ‘a youth,' or 'a girl. The wif modestly calls herself 小童, the little girl.’

異聞乎, Have you also (i.e. as being his son) heard different instructions? 2. On詩 here, and禮 next paragraph, see on VII. xvii. Before 不學, here and below, we must sup. plya 日.3.4 -,--see VIII. viii. 4. The force of the 者 is to make the whole = what I have 君夫人as 君之夫人our prince's heard from him are only these two remarks.' help-meet,' but the modern commentators take

5. Confucius is, no doubt, intended by 君子,君 adjectively, as , with reference to the

but it is best to translate it generally.

14. APPELLATIONS FOR THE WIFE OF A RULER.

This chapter may have been spoken by Con

fucius to rectify some disorder of the times,

office of the wife to 'preside over the internal

economy of the palace.' On this view #

but there is no intimation to that effect. The is the domestic help-meet.' The ambas

different appellations may be thus explained :-sador of a prince spoke of him by the style of

妻 is與已齊者 ‘she who is her hus- 寡君:

'our prince of small virtue.' After

人君亦稱邦君寡邦諸

夫曰之人異小曰異

her CHUN FU-ZĂN, and, to the people of other States, they call her KWA HSIAO CHUN. The people of other States also call her CHUN FU-ZĂN.

that example of modesty, his wife was styled | had no reason to imitate her subjects in that, to the people of other States, 'our small prince and so they styled her 'your prince's helpof small virtue.' The people of other States | meet,' or 'the domestic help-meet.'

BOOK XVII. YANG HO.

乎。迷言子之。其孔子關 日其日日遇七

孔陽陽

不弗懷來諸也豚子貨貨 可可其予塗而孔不欲第 好謂寶與往子見見十 從仁而爾孔拜時歸孔七

CHAPTER I. Yang Ho wished to see Confucius, but Confucius would not go to see him. On this, he sent a present of a pig to Confucius, who, having chosen a time when Ho was not at home, went to pay his respects for the gift. He met him, however, on the

way.

2. Ho said to Confucius, 'Come, let me speak with you.' He then

asked, 'Can he be called benevolent who keeps his jewel in his

一陽貨第十七

HEADING OF THIS BOOK."Yang Ho, No. 17.'-As the last Book commenced with the presumption of the Head of the Chi family, who kept his prince in subjection, this begins with an account of an officer, who did for the Head of the Chî what he did for the duke of Lû. For this reason-some similarity in the subject-matter of the first chapters-this Book, it is said, is placed after the former. It contains 26 chapters.

Yang Hu (J),

1. CONFUCIUS'S POLITE BUT DIGNIFIED TREATMENT OF A POWERFUL, BUT USURPING AND UNWORTHY, OFFICER. I. Yang Ho, known also as was nominally the principal minister of the Chi family, but its chief was entirely in his hands, and he was scheming to arrogate the whole authority of the State of Lû to himself. He first appears in the Chronicles of Lû, acting against the exiled duke Chão; in B. C. 505, we find him keeping his own chief,

bosom, and leaves his country to confusion?' Confucius replied, 'No.' 'Can he be called wise, who is anxious to be engaged in public employment, and yet is constantly losing the opportunity of being so?' Confucius again said, 'No.' The days and months are passing away; the years do not wait for us.' Confucius said, 'Right; I will go into office.'

CHAP. II. The Master said, 'By nature, men are nearly alike; by practice, they get to be wide apart.'

CHAP. III. The Master said, 'There are only the wise of the highest class, and the stupid of the lowest class, who cannot be changed.'

Chi Hwan, a prisoner, and, in 501, he is driven | MEN ARE CHIEFLY OWING TO HABIT.
out, on the failure of his projects, a fugitive
into Ch'i. At the time when the incidents in
this chapter occurred, Yang Ho was anxious to
get, or appear to get, the support of a man of
Confucius's reputation, and finding that the
sage would not call on him, he adopted the ex-
pedient of sending him a pig, at a time when
Confucius was not at home, the rules of cere-
mony requiring that when a great officer sent
a present to a scholar, and the latter was not
in his house on its arrival, he had to go to the
officer's house to acknowledge it. See the Li
Chi, XI. Sect. iii. 20. is in the sense of
'to present food,' properly before a superior.'
Confucius, however, was not to be entrapped.
He also timed ( verb) Hû's being away
from home (t), and went to call on him.

性, it is
contended, is here not the moral constitution
of man, absolutely considered, but his complex,
actual nature, with its elements of the material,
the animal, and the intellectual, by association
with which, the perfectly good moral nature is
continually being led astray. The moral nature
is the same in all, and though the material
organism and disposition do differ in different
individuals, they are, at first, more nearly alike
than they subsequently become. In the
we read:-"The nature is the constitution re-
it has not been acted on by external things, men
ceived by man at birth, and is then still. While
are all like one another; they are

as a

独

2., deludes, confuses, his country,' but the meaning is only negative, = 'leaves his country to confusion.', read ki, in 4th tone, 'frequently.' --all this is to be taken as the remark of Yang Ho, and a

supplied before; fil, in the dictionary, and by the old interpreters, is here explained, as in the translation, by,

to wait for.'

近. After it has been acted on by external things, then who practises what is good, becomes the superior

practice forms, as it were, a second nature. He

man; and he who practises what is not good, be-
comes the mean man :—men become
-No doubt, it is true that many-perhaps
most of the differences among men are owing
to habit. This chapter is incorporated with the
San Tsze Ching at its commencement.

3. ONLY TWO CLASSES WHOM PRACTICE CANNOT

CHANGE. This is a sequel to the last chapter with which it is incorporated in Ho Yen's edition. The case of the Twould seem to be incon

sistent with the doctrine of the perfect good2. THE DIFFERENCES IN THE CHARACTERS OF ness of the moral nature of all men. Modern

子闔戲

昔雞聲

欲公之子道 子者 焉

往。山耳。 則 偃 子之 之易道 道也牛

子弗

路擾

不

說費

日畔

末召

使則 |刀

是也愛

子之武城聞歌之

也子人夫游笑

前日小子對日歌 言二人日日割之

CHAP. IV. 1. The Master having come to Wu-ch'ăng, heard

there the sound of stringed instruments and singing.

2. Well pleased and smiling, he said, 'Why use an ox-knife to

kill a fowl?’

3. Tsze-yù replied, Formerly, Master, I heard you say,“ When the man of high station is well instructed, he loves men; when the man of low station is well instructed, he is easily ruled."

4. The Master said, My disciples, Yen's words are light. What I said was only in sport.’

CHAP. V. 1. Kung-shan Fu-zao, when he was holding Pi, and in an attitude of rebellion, invited the Master to visit him, who was rather inclined to go.

2. Tsze-lû was displeased, and said, 'Indeed you cannot go! Why must you think of going to see Kung-shan?'

commentators, to get over the difficulty, say that they are the 自暴者。

of Mencius, IV. Pt. I. x.

3rd tone) 爾, (smilingly.’‘An ox-knife,’a and large instrument, and not necessary for the death of a fowl. Confucius intends by it the high principles of government employed by

4. HOWEVER SMALL THE SPHERE OF GOVERNMENT,

THE HIGHEST INFLUENCES OF PROPRIETIES AND

MUSIC SHOULD BE EMPLOYED. 1. Wû-ch'ang was

in the district of Pi. Tsze-yù appears as the commandant of it, in VI.xii. 弦,the silken string of a musical instrument,' used here for stringed instruments generally. In the

we read, The town was named wu (武), the force of the final 耳, =tonly.’

from its position, precipitous and favourable

5. THE LENGTHS TO WHICH CONFUCIUS WAS IN

to military operations, but Tsze-yû had been able, by his course, to transform the people, and CLINED TO GO, TO GET HIS PRINCIPLES CARRIED INTO make them change their mail and helmets for PRACTICE. Kung-shan Fu-zao, called also Kung

was

stringed instruments and singing. This was shan Fû-nin (狃), by designation 子洩, what made the Master glad.' 2. (read hwan, a confederate of Yang Ho (ch. i), and according

有得信為子關其

之之 之

功忠敏仁 子為徒也 惠信惠矣。食 能張東 哉

則則 則恭請 行問周如

三節

日何

足人則

仁乎有夫必

以任

之者於

用召公

使焉

日於孔 我我山

人敏寛恭天子

者者氏

則則寛下孔

吾而之

3. The Master said, 'Can it be without some reason that he has invited ME? If any one employ me, may I not make an eastern Châu ?

CHAP. VI. Tsze-chang asked Confucius about perfect virtue. Confucius said, ' To be able to practise five things everywhere under heaven constitutes perfect virtue.' He begged to ask what they were, and was told, Gravity, generosity of soul, sincerity, earnestness, and kindness. If you are grave, you will not be treated with disrespect. If you are generous, you will win all. If you are sincere, people will repose trust in you. If you are earnest, you will accomplish much. If you are kind, this will enable you to employ

the services of others.'

to K'ung Ân-kwo, and the, it was after to Fu-zão, while its reference below is more the imprisonment by them, in common, of Chi | general. The 我in用我, and 吾,

are em.

Hwan, that Fu-zão sent this invitation to Con- phatic. The original seat of the Châu dynasty

fucius. Others make the invitation subsequent lay west from Lu, and the revival of the prin

to Ho's discomfiture and flight to Ch'î. See the 歴代統表, B. C. 501. We must conclude, with Tsze-lû, that Confucius ought not to have thought of accepting the invitation of are the

such a man. 2. The first and last 之

verb.末=無·末之也已 =.There

ciples and government of Wǎn and Wû in Lû,

or even in Pî, which was but a part of it, might

make an eastern Châu, so that Confucius would perform the part of king Wăn.-After all, the sage did not go to Pi.

6. FIVE THINGS THE PRACTICE OF WHICH CONSTITUTES PERFECT VIRTUE.

is no going there. Indeed there is not.’何 under heaven' is simply =‘anywhere.’信 於天下,(in

必公山氏之之也,‘why must there 則人任,任, in 4th tone, is explained be goingto(之here = to)that (such is the force by Chû Hsi by倚仗, to rely upon,' a meanof氏) Kung-shan ?' 3. 夫召我者- ing of the term not found in the dictionary.

is to be taken here as referring expressly See XX. i. 9.