BOOK XVIII. WEI TSZE. 黜事 事以三仁死為 枉人,去黜柳焉孔之 微 微微 道焉乎人下 子奴 奴子 而往日日惠 事而直子為 人不道未士 子子 去第 干 + 何三而可師 CHAPTER I. 1. The viscount of Wei withdrew from the court. The viscount of Chî became a slave to Châu. Pi-kan remonstrated with him and died. 2. Confucius said, 'The Yin dynasty possessed these three men of virtue.’ CHAP. II. Hui of Liû-hsiâ being chief criminal judge, was thrice dismissed from his office. Some one said to him, 'Is it not yet time for you, Sir, to leave this ?? He replied, Serving men in an upright way, where shall I go to, and not experience such a thrice-repeated HEADING OF THIS Book.微子第十 the last sovereign of the Yin dynasty,n. c. 八, The viscount of Wei, No. 18.' 6 This Book, consisting of only eleven chapters, treats of various individuals famous in Chinese history, as eminent for the way in which they discharged their duties to their sovereign, or for their retirement from public service. It commemorates also some of the worthies of Confucius's days, who lived in retirement rather than be in office in so degenerate times. The object of the whole is to illustrate and vindi. cate the course of Confucius himself. 1. THE VISCOUNTS OF WEI AND CHi, AND Pi. KAN:─THREE WORTHIES OF THE YIN DYNASTY. I. Wei-tsze and Chi-tsze are continually repeated by Chinese, as if they were proper names. But Wei and Chi were the names of two small States, presided over by chiefs of the Tsze, or fourth, II54-II22. The chief of Chi, and Pi-kan, were both uncles of the tyrant. The first, seeing that remonstrances availed nothing, withdrew from court, wishing to preserve the sacrifices of their family amid the ruin which he saw was impending. The second was thrown into prison, and, to escape death, feigned madness. He was used by Châu as a buffoon. Pi-kan, persisting in his remonstrances, was put barbarously to death, the tyrant having his heart torn out, that he might see, he said, a sage's heart. The 之in去之 is explained by 其 位,‘his place.' Its reference may also be to com the tyrant himself. On 為之奴,001 pare 為之宰; V. vii. 3, et al. degree of nobility, called viscounts, for want of a 2. How HUI OF LIU-HSIA, THOUGH OFTEN DISmore exact term. They both appear to have been MISSED FROM OFFICE, STILL CLAVE TO HIS COUNTRY. within the limits of the present Shan-hsi, Wei Liû-hsia Hûi, see XV. xiii. The office of the being referred to the district of 潞城, de- 士師 is described in the Chau-li, XXXIV. partment潞安, and Chi to 榆社, depart-iii. He was under the 司寇,or minister of ment. The chief of Wei was an elder Crime, but with many subordinate magistrates brother (by a concubine of the tyrant Chau, under him. 三, 4th tone, as in V. xix, XI. v. 楚行。受 狂 接輿歌而過 dismissal? 子受之三日不朝孔 齊人歸女樂季 FL to 用待吾待之 Ł Z T L # 孔曰能子 子吾以白 If I choose to serve men in a crooked way, what neces sity is there for me to leave the country of my parents?" CHAP. III. The duke Ching of Ch'i, with reference to the manner in which he should treat Confucius, said, 'I cannot treat him as I would the chief of the Chî family. I will treat him in a manner between that accorded to the chief of the Chî, and that given to the chief of the Măng family.' He also said, 'I am old; I cannot use his doctrines.' Confucius took his departure. CHAP. IV. The people of Ch'i sent to Lú a present of female musicians, which Chi Hwan received, and for three days no court was held. Confucius took his departure. CHAP. V. 1. The madman of Ch'û, Chieh-yü, passed by Confucius, singing and saying, 'O FANG! O FANG! How is your office,' or 'retired from office: commentator Hû (4), that there ought to be COULD NOT APPRECIATE AND EMPLOY HIM. It was in the year B. C. 517 that Confucius went to Ch'i. The remarks about how he should be treated, &c., are to be understood as having taken place in consultation between the duke and his ministers, and being afterwards reported to the sage. The Măng family (see II. v) was in the time of Confucius much weaker than 4. How CONFUCIUS GAVE UP OFFICIAL SERVICE IN LU. In the ninth year of the duke Ting, Confucius reached the highest point of his official service. He was minister of Crime, and also, according to the general opinion, acting premier. He effected in a few months a won derful renovation of the State, and the neighbouring countries began to fear that under his administration, Lû would overtop and subdue them all. To prevent this, the duke of Ch'i sent a present to Lù of fine horses and of 80 highly accomplished beauties. The duke of Lù was induced to receive these by the advice of the Head of the Chi family, Chi Sze (), or Chi Hwan. The sage was forgotten; government was neglected. Confucius, indignant and sorrowful, withdrew from office, and for a time, from the country too. as in XVII. i. 1. the Chi. The chief of it was only the T, the people of Ch'i," is to be understood lowest noble of Lû, while the Chî was the highest. Yet for the duke of Ch'i to treat Confucius better than the duke of Lù treated the chief of the Măng family, was not dishonouring the sage. We must suppose that Confucius left Ch'i because of the duke's concluding remarks. of the duke and his ministers. I. 5. CONFUCIUS AND THE MADMAN OF CH'Û, WHO BLAMES HIS NOT RETIRING FROM THE WORLD. Chieh-yü was the designation of one Lù Tung () a native of Ch'û, who feigned him 是為曰過 過關而始追衰孔 也孔夫之長確 長噼而已往子 日丘執 之孔而者 日 不子包不鳳 今諫鳳 兮 是者路溺得下而可 津魯倉問耦與 孔誰 問丘子焉 於與路長吼 桀日,日沮子 趨者 可 virtue degenerated! As to the past, reproof is useless; but the future may still be provided against. Give up your vain pursuit. Give up your vain pursuit. Peril awaits those who now engage in affairs of government.' 2. Confucius alighted and wished to converse with him, but Chieh-yü hastened away, so that he could not talk with him. CHAP. VI. I. Ch'ang-tsi and Chieh-ni were at work in the field together, when Confucius passed by them, and sent Tsze-lû to inquire for the ford. 2. Ch'ang-tsü said, 'Who is he that holds the reins in the carriage there?' Tsze-lû told him, It is K'ung Ch'id.’‘Is it not K'ung Ch'iû of Lû ?' asked he Yes,' was the reply, to which the other rejoined,' He knows the ford.' 3. Tsze-ld then inquired of Chieh-ni, who said to him, 'Who self mad, to escape being importuned to engage 6. CONFUCIUS AND THE TWO RECLUSES, CH'ANGin public service. There are several notices of TSU AND CHIEH-NÎ; WHY HE WOULD NOT WITH him in the 集證, in loc. It must have been DRAW FROM THE WORLD. I. The surnames and about the year B. C. 489 that the incident in names of these worthies are not known. It is the text occurred. By the fang, which we com- supposed that they belonged to Ch'û, like the monly translate by phanix, his satirizer or ad- hero of the last chapter, and that the interview viser intended Confucius; see IX. viii. The with them occurred about the same time. The three in the song are simply expletives, designations in the text are descriptive of their pauses for the voice to help out the rhythm. character, and = the long Rester (沮者止 , 'to overtake,' generally with reference to 而不出)'and (the firm Recluse (溺者 the past, but here it has reference to the future. In the dictionary, with reference to this pas- 沉而不返) What kind of field labour sage, it is explained by 及 (to come up to,' is here denoted by 耕 cannot be determined. and 救, to save,' = to provide against. 2. 執輿者, the who holds the carriage,' = 不是不行世從也曰由。溺。 與與 以之辟而然。日桀 易而與告士人誰日是溺 也誰同夫哉之以 魯日。 群子耰士易孔子 而也之者丘為 有斯日 若而下徒 下 然 且天之誰。 道人鳥 從與皆與為 丘之獸路牌其是對仲 are you, Sir?' He answered, 'I am Chung Yû.' Yu’‘Are 'Are you not the disciple of K'ung Ch'iû of Lû ?' asked the other. I am,' replied he, and then Chieh-nî said to him, 'Disorder, like a swelling flood, spreads over the whole empire, and who is he that will change its state for you? Than follow one who merely withdraws from this one and that one, had you not better follow those who have withdrawn from the world altogether?' With this he fell to covering up the seed, and proceeded with his work, without stopping. 4. Tsze-lû went and reported their remarks, when the Master observed with a sigh, 'It is impossible to associate with birds and beasts, as if they were the same with us. If I associate not with these people, with mankind,-with whom shall I associate? If right principles prevailed through the empire, there would be no use for me to change its state.' appearance of Confucius which elicited the in 執轡在車者, as in the translation. the soil over the seed.' It may have been a It is supposed that it was the remarkable hoe, or a rake. 4. 徒 is here = 類, (class. quiry. In是知津是=he;’i.e.he,going.If I am not to associate with the class of these 吾非斯人之徒與而誰與 about everywhere, and seeking to be employed, men, i. e. with mankind, with whom am I to ought to know the ford. 3. 滔滔者天 associate? I cannot associate with birds and 下,一the speaker here probably pointed to beasts 丘不與易一不與, it is said, the surging waters before them, for the ford to 作無用- -'there would be no use.' Liter cross which the travellers were asking. Trans- ally, 'I should not have for whom to change lating literally, we should say 'swelling and the state of the empire. The use of in this surging, such is all the empire.'且而 paragraph is remarkable. It must mean his 而=汝:you’辟人,辟世,comp. Master'and not‘the Master' The compiler XIV. xxxix. 耰. an implement for drawing of the sage. of this chapter can hardly have been a disciple 至隱明黍而子不見以國 則者日,而立植勤夫杖子 行也子食止其 五: 荷路 大使路之杖穀乎蓧從 子子行見路而 丈子而 路路以其宿 分人路後 日反告三 殺 孰 日問遇 不見 子子 子鷄路為 為四日 仕之日焉。為拱夫體子人 CHAP. VII. I. Tsze-lû, following the Master, happened to fall behind, when he met an old man, carrying across his shoulder on a staff a basket for weeds. Tsze-lû said to him, 'Have you seen my master, Sir!’The old man replied,‘Your four limbs are unaccustomed to toil; you cannot distinguish the five kinds of grain : -who is your master?' With this, he planted his staff in the ground, and proceeded to weed. 2. Tsze-ld joined his hands across his breast, and stood before him. 3. The old man kept Tsze-lû to pass the night in his house, killed a fowl, prepared millet, and feasted him. He also introduced to him his two sons. 4. Next day, Tsze-lû went on his way, and reported his adventure. The Master said, 'He is a recluse,' and sent Tsze-lû back to see him again, but when he got to the place, the old man was gone. 5. Tsze-ld then said to the family, ' Not to take office is not 後,as in XI.xxii,顏淵 後丈人 is used for an old man’as early as in the Yi-ching, hexagram ; perhaps by taking 丈 as = 杖, 'a staff, the phrase arms and legs, the four limbs of the body. 'The five grains' are 稻黍稷·麥, and 菽, 'rice, millet, pannicled millet, wheat, and pulse.' But they are sometimes otherwise enumerated. We have also 'the six kinds,' 'the eight kinds,' ‘the nine kinds,' and perhaps other classifica tions. 2. Tsze-lú, standing with his arms across his breast, indicated his respect, and won upon the old man. 3. 食(tsze), the 4th tone, 'entertained,' 'feasted.' The dictionary defines it with this meaning, 以食與人,‘to give comes to have that signification. is simply food to people.' 5. Tsze-lû is to be understood as called by Chû Hsi—竹器,‘a bamboo basket. here speaking the sentiments of the Master, and The 說文 defines it as in the translation, 一 vindicating his course. 長幼之節 refers 芸田器·四體 the four bodies,'i.e. the to the manner in which the old man had intro duced his sons to him the evening before, and |