身子夷 也倫廢 伯曰逸逸道君 連夷不朱民之 取降張伯不 齊其柳 夷行任 辱與志下 連降志辱身矣言 不 惠 少 也無 君 之欲潔其身而亂大 無義長幼之箭不可 也君臣之義如之何其 其 連。仲。義大其廢 righteous. If the relations between old and young may not be neglected, how is it that he sets aside the duties that should be observed between sovereign and minister? Wishing to maintain his personal purity, he allows that great relation to come to confusion. A superior man takes office, and performs the righteous duties belonging to it. As to the failure of right principles to make progress, he is aware of that.' CHAP. VIII. 1. The men who have retired to privacy from the world have been Po-i, Shû-chi, Yi-chung, i-yi, Chû-chang, Hûi of Liû-hsiâ, and Shâo-lien. 2. The Master said, 'Refusing to surrender their wills, or to submit to any taint in their persons; such, I think, were Po-i and Shû-ch'î. 3. 'It may be said of Hui of Liû-hsia, and of Shao-lien, that they surrendered their wills, and submitted to taint in their persons, to all the orderly intercourse between old and young, which he had probably seen in the family. 何其廢之一其 refers to the e old man, but there is an indefiniteness about the Chinese construction, which does not make it so personal as our 'he.' So Confucius is intended by, though that phrase may be taken in its general acceptation. He is aware of that;'-but will not therefore shrink from his righteous service. 8. CONFUCIUS'S JUDGMENT OF FORMER WORTHIES WHO HAD KEPT FROM THE WORLD. HIS OWN GUID ING PRINCIPLE. I. ·逸民 retired people: dividuals spoken of. The quotes, upon to the following here is not the 逸 of seclusion, ffect:‘逸 but is characteristic of men of large souls, who cannot be measured by ordinary rules. They may display their character by retiring from the world. They may display it also in the manner of their discharge of office.' The phrase is guarded in this way, I suppose, because of its application to Hùi of Liù-hsia, who did not obstinately withdraw from the world. Po-î and Shû-ch'i,-see V. xxii. Yü-chung should probably be wa (哭)-chung. He was the 民 is used here just as we sometimes use brother of T'ai-po, called Chung-yung (仲 people, without reference to the rank of the in 缺飯亞無權言仲斯 適繚飯大可我身夷而倫 秦適干師無則中逸已行 鼓蔡適摯不異清隱中 方四楚適可於廢居謂慮 叔三齊。是中放虞其 but their words corresponded with reason, and their actions were such as men are anxious to see. This is all that is to be remarked in them. 4. ‘It may be said of Yu-chung and Î-yi, that, while they hid themselves in their seclusion, they gave a license to their words; but, in their persons, they succeeded in preserving their purity, and, in their retirement, they acted according to the exigency of the times. 5. 'I am different from all these. I have no course for which I am predetermined, and no course against which I am predetermined.' CHAP. IX. I. The grand music-master, Chih, went to Ch'i. 2. Kan, the master of the band at the second meal, went to Ch'û. Liâo, the band-master at the third meal, went to Ts'âi. Chüěh, the band-master at the fourth meal, went to Ch'in. 3. Fang-shû, the drum-master, withdrew to the north of the river. He retired with T'âi-po among the barbarous their words,'-this is intended to show that in tribes, then occupying the country of Wû, and this respect they were inferior to Hûi and Shaosucceeded to the chieftaincy of them on his ——see note on IX. brother's death. (Î-yi and Chû-chang,' says lien, who言中倫·權, Chû Hsî, are not found in the ching and chwan xxix. 5. Confucius's openness to act according (經傳): See, however, the 集證, in lwc. From a passage in the Li Chi, XVIII. ii. 14, it appears that Shão-lien belonged to one of the barbarous tribes on the east, but was well acquainted with, and observant of, the rules of Propriety, particularly those relating to mourning. 3. The at the beginning of this paragraph and the next are very perplexing. As to circumstances is to be understood as being always in subordination to right and propriety. 9. THE DISPERSION OF THE MUSICIANS OF LO. The dispersion here narrated is supposed to have taken place in the time of duke Ai. When once Confucius had rectified the music of Lû (IX. xiv), the musicians would no longer be assisting in the prostitution of their art; and so, as the disorganization and decay proceeded, the chief among them withdrew to other States, or from society altogether. I. 大=x, as op there is neither 謂 norat the beginning of par. 5, the 子日of par. 2 must evidently be carried on to the end of the chapter. Com-posed to, par. 5, 'grand,' and 'assistant.' mentators do not seem to have felt the difficulty, and understand to be in the 3rd person. 'He, i. e. the Master, said,' &c. I have made The music-master, Chih,'-see VIII. xv. 2. music at their meals, and a separate band perThe princes of China, it would appear, had formed at each meal, or, possibly, the band the best of it I could. 倫-義理之次 might be the same, but under the superinten dence of a separate officer at each meal. The king had four meals a day, and the princes of States only three, but it was the prerogative of the duke of Lû to use the ceremonies of the royal court. Nothing is said here of the bandmaster at the first meal, perhaps because he 不乎不 突局 周棄 夜伯備 叔達於 夏伯 乎不以故舊無大: 不施其親不使大臣怨 畫周公謂魯公日君子 季适人。口 人。則 四 海。漢。 4. Wû, the master of the hand-drum, withdrew to the Han. 5. Yang, the assistant music-master, and Hsiang, master of the musical stone, withdrew to an island in the sea. CHAP. X. The duke of Châu addressed his son, the duke of Lû, saying, 'The virtuous prince does not neglect his relations. He does not cause the great ministers to repine at his not employing them. Without some great cause, he does not dismiss from their offices the members of old families. He does not seek in one man talents for every employment.' CHAP. XI. To Châu belonged the eight officers, Po-ta, Podid not leave Lû, or nothing may have been by his duties to the young king, he sent known of him. 3. The river' is, of course, the Yellow river. According to the 四書 釋地, article LVII, the expressions 入於 河,入於漢 are to be taken as meaning simply,-lived on the banks of the Ho, the Han.' The interpretation in the translation is after Chu Hsi, who follows the glossarist Hsing Ping. The ancient sovereigns had their capitals mostly north and east of (the river,'hence, the country north of it was called 河内, and to the south of it was called 河外 Ido not see, however, the applicability of this to the to his son 伯禽, here called the duke of Lû,' that State as his representative. 君子 contains here the ideas both of rank and virtue. is read in the 3rd tone, with the same meaning as Chú Hsî, indeed, seems to think that should be in the text, but we have 施 in Ho Yen, who gives K'ung Án-kwo's interpretation: 施易也不以他人 之親易已之親·施is to change. He Han, which is a tributary of the Yang-tsze, does not substitute the relatives of other men flowing through Hû-pei. 5. It was from Hsiang that Confucius learned to play on the 琴 10. INSTRUCTIONS OF CHÂU-KUNG TO HIS SON in the room of his own relatives.'-here kwô, Chung-tû, Chung-hwû, Shu-ya, Shu-hsiâ, Chî-sui, and Chîkwa. CHAPTER I. Tsze-chang said, 'The scholar, trained for public duty, seeing threatening danger, is prepared to sacrifice his life. In When the opportunity of gain is presented to him, he thinks of righteousness. In sacrificing, his thoughts are reverential. mourning, his thoughts are about the grief which he should feel. Such a man commands our approbation indeed.' CHAP. II. Tsze-chang said, 'When a man holds fast virtue, but without seeking to enlarge it, and believes right principles, but without firm sincerity, what account can be made of his existence or non-existence?' : HEADING OF THIS BOOK. —about the scholar-officer. -the danger 'Tsze-chang, No. 19. Confucius does not is to be understood as threatening his country. Hsing Ping, indeed, confines the danger to the appear personally in this Book at all. Chù Hsi person of the sovereign, for whom the officer says:This Book records the words of the will gladly sacrifice his life. is the disciples, Tsze-hsia being the most frequent speaker, and Tsze-kung next to him. For in same as 致其身inI.vii. 已 is not to be the Confucian school, after Yen Yüan there was explained by E as in. The comno one of such discriminating understanding as Tsze-kung, and after Tsăng Shan no one of such bination has occurred before, and firm sincerity as Tsze-hsia.' The disciples deliver their sentiments very much after the in I. xiv. It greatly intensifies the manner of their master, and yet we can discern a falling off from him. preceding J. 2. TSZE-CHANG ON NARROW-MINDEDNESS AND A HESITATING FAITH. Hsing Ping interprets this chapter in the following way:-'If a man XII. xx. 1. Tsze-chang there asks Confucius grasp hold of his virtue, and is not widened and 夏 拒不 日之 異其對子 容乎不曰張子 大 吾可子子夏 賢嘉所者夏張之 雖何 與善聞拒日日門 其 於而君之。可子人 道拒與 人 子子者夏問 必人人亻 尊張與 交 有也將所能賢曰之何。 CHAP. III. The disciples of Tsze-hsiâ asked Tsze-chang about the principles that should characterize mutual intercourse. Tszechang asked, 'What does Tsze-hsia say on the subject ?' They replied, 'Tsze-hsiâ says:-" Associate with those who can advantage you. Put away from you those who cannot do so." Tsze-chang observed, 'This is different from what I have learned. The superior man honours the talented and virtuous, and bears with all. He praises the good, and pities the incompetent. Am I possessed of great talents and virtue ?-who is there among men whom I will not bear with? Am I devoid of talents and virtue ?-men will put me away from them. What have we to do with the putting away of others?' CHAP. IV. Tsze-hsiâ said, ‘Even in inferior studies and employments there is something worth being looked at; but if it be enlarged by it, although he may believe good Master.',- -see V.Xvi. In 可者不 principles, he cannot be sincere and genero 可者, the 可 is taken differently by the But it is better to take the clauses as co-or dinate, and not dependent on each other. With 執德不弘、 we may compare XV. xxviii, which suggests the taking 弘 actively. The two last clauses are perplexing. Chû Hsî, old interpreters and the new. Hsing Ping ex ㄧˋ pounds :-( If the man be worthy, fit for you to have intercourse with, then have it; but if he be not worthy,' &c. On the other hand, we find :--'If the man will advantage you, he is after Ân-kwo apparently, makes them equiva. a fit person (是可者); then maintain in lent to 'is of no consideration in the world' tercourse with him, &c. This seems to be (猶言不足輕重) |merely carrying out Confucius's rule, I. viii. 3. Chi Hsi, however, approves of Tsze-chang's censure of it, while he thinks also that Tsze= chang's own view is defective.-Pão Hsien says, 'Our intercourse with friends should be according to Tsze-hsia's rule; general inter|course according to Tsze-chang's.. 3. THE DIFFERENT OPINIONS OF TSZE-HSIA AND TSZE-CHANG ON THE PRINCIPLES WHICH SHOULD REGULATE OUR INTERCOURSE WITH OTHERS. On the disciples of Tsze-hsia, see the, in loc. It is strange to me that they should begin 4. TSZE-HSIA'S OPINION OF THE INAPPLICABILITY their answer to Tsze-chang with the designa- OF SMALL PURSUITS TO GREAT OBJECTS. Gardening, tion 子夏, instead of saying 夫子, our husbandry, divining, and the healing art, are |