國親遠言關節行美為園 亦恥可有之知小貴有可 可辱復子亦和大先子 也也曰不而由王白 固子日君子食無求 因恭信 和之。之禮 其 禮義 用 禮不為和 篇 CHAP. XII. 1. The philosopher Yu said, 'In practising the rules of propriety, a natural ease is to be prized. In the ways pre scribed by the ancient kings, this is the excellent quality, and in things small and great we follow them. 2. 'Yet it is not to be observed in all cases. If one, knowing how such ease should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done." CHAP. XIII. The philosopher Yû said, 'When agreements are made according to what is right, what is spoken can be made good. When respect is shown according to what is proper, one keeps far from shame and disgrace. When the parties upon whom a man leans are proper persons to be intimate with, he can make them his guides and masters.' CHAP. XIV. The Master said, 'He who aims to be a man of complete virtue in his food does not seek to gratify his appetite, nor old interpretation, that the three years are to the last clause, and how it affirms the general be understood of the three years of mourning principle enunciated in the first paragraph. for the father, is now rightly rejected. The meaning should not be confined to that period. 12. IN CEREMONIES A NATURAL EASE IS TO BE PRIZED, AND YET TO BE SUBORDINATE TO THE END OF CEREMONIES,—THE REVERENTIAL OBSERVANCE OFr PROPRIETY. I. 13. TO SAVE FROM FUTURE REPENTANCE, WE MUST BE CAREFUL IN OUR FIRST STEPS. A different view of the scope of this chapter is taken by Ho Yen. It illustrates, according to him, the difference between being sincere and righteousness, be 禮 is not easily rendered in tween being respectful and propriety, and how a man's conduct may be venerated. The later another language. There underlies it the idea view commends itself, the only difficulty being of what is proper. It is 事之宜, the itness with近於 'near to,' which we must accept of things,' what reason calls for in the per formance of duties towards superior beinga, and as a melonie for 合乎,‘agreeing with. between man and man. Our term 'ceremonies -, 'a covenant,' 'agreement." comes near its meaning here. is here a 4th tone, to keep away from.' The force of = name for, as indicating the courses or ways the 'he can go on to make them his to be trodden by men. 小大由之 mastern) = being taken as an active verb. the antecedent to 之 is not 和, but 禮 道.2. Observe the force of the 亦, (also,' in well, even luxuriously, fed and lodged, but, or 14. WITH WHAT MIND ONE AIMING TO BE A CHÜN-TSZE PURSUES HIS LEARNING. He may be ✓ 日如 日賜也始可與言詩 如磨其斯之謂與子 而可富闔正 而飽 好也而 如 禮未無 切者若驕 於無 求 如也貧何貧好就安 與譚磋子而如,而 有敏 貢樂子無也道於 琢日富日詔 in his dwelling-place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified :-such a person may be said indeed to love to learn.' CHAP.XV. I. Tsze-kung said, ' What do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud ?' The Master replied, 'They will do; but they are not equal to him, who, though poor, is yet cheerful, and to him, who, though rich, loves the rules of propriety.’ 2. Tsze-kung replied, ' It is said in the Book of Poetry, " As you cut and then file, as you carve and then polish."-The meaning is the same, I apprehend, as that which you have just expressed.' 3. The Master said, 'With one like Tsze, I can begin to talk with his higher aim, these things are not his smoothing and polishing See the Shih-ching, In the 其斯之謂, seeking,--. A nominative to I. v. Ode I. st. 2. 可謂I. must be supposed, all this, or such a person. antecedent to The closing particles, give emphasis and that to to the preceding sentence, = yes, indeed. 15. AN ILLUSTRATION OF THE SUCCESSIVE STEPS IN SELF-CULTIVATION. I. Taze-kung had been poor, and then did not cringe. He became rich and was not proud. He asked Confucius about the style of character to which he had attained. Confucius allowed its worth, but sent him to higher attainments., here, and yet.' 之調 is the passage of the ode, is the reply of Confucius. see Prémare, p. 156. The clause might be translated (Is not that passage the saying of this?' Or, 'Does not that mean this?' 3. Intorcetta and his co-adjutors translate here as if were in the 2nd pers. But the Chinese comm. put it in the 3rd, and correctly. Prómare, on the character 也, aaye, ' Fere semper 'what as?'='what do you say what adjungitur nominibus propriis. Sic in libro Lun Yu, is to be thought-of this?' Observe the force Confucius loquens de suis discipulis, Yeou, Keou, Hoei, of the 未 'not yet. 2. The ode quoted is the vel ipsos alloquens, dicit te th first of the songs of Wei (), praising the It is not to be denied that the name before prince Wû, who had dealt with himself as an is sometimes in the 2nd pers., but generally it ivory-worker who first cuts the bone, and then is in the 3rd, and the force of the = quoad. filles it smooth. or a lapidary whose hammer and chiesel are followed by all the appliances for 賜也, ruoad Tree. 已矣, nearlv=d 也 知人也 知患不 之不已 不患人 來往 也。不 人 日 曰、者。面 而告 about the odes. I told him one point, and he knew its proper sequence." CHAP. XVI. The Master said, 'I will not be afflicted at men's not knowing me; I will be afflicted that I do not know men.' E, (or without marking the tone), in, as in chapter ii. r, observe the transchap. xiv. The last clause may be given-Tell position in, which is more elegant him the past, and he knows the future;' but the connexion determines the meaning as in than 知已 would be. 已, 'self,' the person depending on the context. We cannot the translation. 諸, , as in chap. x, is a translate 'do not be afflicted,' because 不过 particle, a more 語助, helping or supporting word.' as it is called, ‘a 16. PERSONAL ATTAINMENT SHOULD BE OUR not used imperatively, like 勿. A nomina. tive to has to be assumed,— 患 assumed,一我,(I,’or CHIEF AIM. Comp. chap. i. 3. After the negative, the superior man.' BOOK II. WEI CHĂNG. 之眾其比德為 星辰 政 而居如以曰 第篇 CHAPTER I. The Master said, 'He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it.' HEADING OF THIS BOOK. -為政第二行道而有得於心, the practice of His view of the comparison is that it sets forth This second Book contains twenty-four chap- truth and acquisition thereof in the heart.' ters, and is named, "The practice of the illimitable influence which virtue in a ruler government.' That is the object to which learn- exercises without his using any effort. This is ing, treated of in the last Book, should lead, extravagant. His opponents say that virtue is and here we have the qualities which consti- the polar star, and the various departments of tute, and the character of the men who ad. | government the other stars. This is far-fetched. minister, good government. We must be content to accept the vague utter 1. THE INFLUENCE OF VIRTUE IN A RULER. 德 ance without minutely determining its meanis explained by 得, and the old commenta. ing. 北辰 is, no doubt, 'the north polar tors say 物得以生謂之德,(what with the place of the real pole. 共 in the star,' anciently believed to coincide exactly 6 creatures get at their birth is called their virtue;' but this is a mere play on the common 3rd tone, used for, to fold the hands in sound of different words. Chû Hsi makes it saluting,' here = 'to turn respectfully towards.' 之無 無齊闔邪。 以恥。 十于日禮道以日 學吾有之刑道 三千恥以民 言以蔽之曰思無 三子日詩三百一 日道之以政 惑十有且德免以 五而五格齊而政 CHAP. II. The Master said, 'In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence--"Having no depraved thoughts.' CHAP. III. 1. The Master said, 'If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame. 2. If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good.' CHAP. IV. 1. The Master said, 'At fifteen, I had my mind bent on learning. 2. ‘At thirty, I stood firm. 3. ' At forty, I had no doubts. 4. ‘At fifty, I knew the decrees of Heaven. 2. THE PURE DESIGN OF THE BOOK OF POETRY. be explained,-will come to good,' or 'will cor The number of compositions in the Shih-ching rect themselves.' Observe the different appli given. is rather more than the round number here cation of and in para. 1 and 2 i -蓋 calculated to have a different effect. 3. How RULERS SHOULD PREFER MORAL AP道 ? as in I. v. 之(them,'refer to, below., as opposed to,as opposed to,-laws and prohibitions. = 'corn earing evenly;' hence, what is level, equal, adjusted, and here with the corresponding verbal force. 民免 s (The people will avoid,' that is, avoid breaking| the laws through fear of the punishment. 2. = 'but; 且=‘moreover.. 4. CONFUCIUS'S OWN ACCOUNT OF HIS GRADUAL PROGRESS AND ATTAINMENTS. Commentators are perplexed with this chapter. Holding of Confucius that生而知之安而行之 he was born with knowledge, and did what was right with entire ease,' they say that he here conceals his sagehood, and puts himself on the level of common men, to set before them a stimulating example. We may believe that the compilers of the Analects, the sage's immediate disciples, did not think of him so extravagantly however, that he had been more definite and as later men have done. It is to be wished, diffuse in his account of himself. 1., in 4th tone, = ‘and.’The ‘learning,' to which, at 15, Confucius gave himself, is to be understood of 格 has the signification of to come to,' and the subjects of the ‘Superior Learning.' See 'to correct,' from either of which the text may Chú Hsi s preliminary essay to the Ta Hsio. 以禮謂對日無欲耳十 禮死也日孟孟 不順而 葬子無孫樊懿 七 之 1.違問遲 遲子矩十天 樊孝御問 禮事 之曰我 我告 以何我之 十而知天命六十而 5. (At sixty, my ear was an obedient organ for the reception of truth. 6. At seventy, I could follow what my heart desired, without transgressing what was right.' CHAP. V. 1. Măng Î asked what filial piety was. The Master said, It is not being disobedient.’ 6 2. Soon after, as Fan Ch'ih was driving him, the Master told him, saying, 'Măng-sun asked me what filial piety was, and I answered him,“ not being disobedient.”, 3. Fan Ch'ih said, 'What did you mean?' The Master replied, That parents, when alive, should be served according to propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety.' 2. The 'standing firm' probably indicates that | prenomens of 仲,叔, and 季. To these was he no more needed to bend his will. 3. The 6 no doubts' may have been concerning what subsequently added the character, grandwas proper in all circumstances and events. son,' to indicate their princely descent, and 4. ‘The decrees of Heaven,' = the things decreed 仲孫叔孫and季孫 became the reby Heaven, the constitution of things making, what was proper to be so. 5. The ear obedient ' spective surnames of the families. 仲孫 'an instrument for de- was changed into by the father of is the mind receiving as by intuition the truth from the ear. 6. E, Măng 1, on a principle of humility, as he thereby only claimed to be the eldest of the inferior sons or their representatives, and avoided the presumption of seeming to be a younger full brother of the reigning duke. 'mild and 5. FILIAL PIETY MUST BE SHOWN ACCORDING TO virtuous,' was the posthumous honorary title THE RULES OF PROPRIETY. 1. Măng I was a great officer of the State of Lû, by name Ho-chi (何 ·屈) and the chief of one of the three great families by which in the time of Confucius the authority of that State was grasped. Those families were descended from three brothers, the sons by a concubine of the duke Hwan (B.c. 711-694), who were distinguished at first by the given to Ho-chi. On, , see I. i. I. 2. Fan, by was a minor mark to Fan, that he might report the explana tion ofit to his friend Măng 1, or Ming-sun 1, and thus prevent him from supposing that all the sage intended was disobedience to parents. Comp. the whole of Confucius's explanation with I. ix. |