成純可詈禮反君管仲官 坫之氏知 如知子 如 作大 如 翕 墨子語魯大師樂日樂其 也從樂 以之其 管好 好亦 平 而反塞日焉 知坫門邦得 禮管邦君儉 孰氏君樹然 不亦為塞則 知有兩門管 Master said, "The princes of States have a screen intercepting the view at their gates. Kwan had likewise a screen at his gate. The princes of States on any friendly meeting between two of them, had a stand on which to place their inverted cups. Kwan had also such a stand. If Kwan knew the rules of propriety, who does not know them?' CHAP. XXIII. The Master instructing the Grand music-master of Lü said,How to play music may be known. At the commencement of the piece, all the parts should sound together. As it proceeds, they should be in harmony, while severally distinct and flowing without break, and thus on to the conclusion.' { of the five ná (伯or 霸), leaders of the 4th tone, = 'a friendly meeting.' The 坫 princes of the nation under the Chau dynasty. from t and 占 In the times of Confucius and Mencius, people of earth and turf. Kwan usurped the use of it, was a stand, made originally thought more of Kwan than those sages, no as he did of the screen; being as regardless of see II. | prescribed forms, as in par. 2 of expense, and he came far short therefore of the Confucian hero-worshippers, would allow. 器: xii, but its significance here is different, and = our measure or capacity.2. 三歸 in the dictionary, and the commentary of Chù idea of the Chin-tsze. 23. ON THE PLAYING OF MUSIC. 語, the 4th Hal, was the name of an extravagant tower tone,=, 'to tell,' 'to instruct.' ★(built by Kwan. There are other views of the 太)師樂 phrase, the oldest and the best supported ap was the title of the Grand music. parently being that it means ‘three wives.' master. 樂其可知也,music, it may (A woman's marriage is called 歸.) The San be known,, but the subject is not of the prinKwei and having no pluralists among his officers ciples, but the performance of music. Observe proved that he could not be parsimonious. the H. Prémare says, 'adjectivis addita sensum , the 1st tone, 'how.' 3, a tree, here auget et exprimit modum. It is our ly or like,in the sense of 屏, ‘a screen, the screen of 翕如,‘blended like.’從, the 4th tone, a prince, usurped by Kwan, who was only en- the same as 從一放, let go,'i.e. proceed. titled to the 簾 of a great officer. 好, the ling, swelling on. 因子日居上不寛爲禮 善善 謂謂子 武韶為 盡盡木 下之無道也久矣天 二三子何患於喪乎 從斯人 者也請 美美鐸久於見吾見 喪之未日 盡盡 將天日不 CHAP. XXIV. The border-warden at I requested to be introduced to the Master, saying, 'When men of superior virtue have come to this, I have never been denied the privilege of seeing them.' The followers of the sage introduced him, and when he came out from the interview, he said, 'My friends, why are you distressed by your master's loss of office? The kingdom has long been without the principles of truth and right; Heaven is going to use your master as a bell with its wooden tongue.' CHAP. XXV. The Master said of the Shâo that it was perfectly beautiful and also perfectly good. He said of the Wa that it was perfectly beautiful but not perfectly good. CHAP. XXVI. The Master said 'High station filled without indulgent generosity; ceremonies performed without reverence; mourning conducted without sorrow;-wherewith should I contemplate such ways?’ 24. A STRANGER'S VIEW OF THE VOCATION OF Same idiom occurs elsewhere. The CONFUCIUS. I was a small town on the borders was a metal bell with a wooden tongue, shaken of Wei, referred to a place in the present in making announcements, or to call people department of K'ai-fang, Ho-nan province. together. Heaven would employ Confucius to Confucius at the beginning of his wander- proclaim the truth and right. ings after leaving Lû was retiring from Wei, the prince of which could not employ him. This was the 煚-失位: The Ist and 25. THE COMPARATIVE MERITS OF THE MUSIC OF SHUN AND WO. was the name of the music made by Shun, perfect in melody and senti 3rd 見 are read hsien, 4th tone, -ment. It was the music of king Wů, also perfect in melody, but breathing the martial 得見, to introduce,' or (to be introduced 之jin君子之至於斯也 has its proper possessive power,-'In the case of a | air, indicative of its author. 26. THE DISREGARD OF WHAT IS ESSENTIAL VITIATES ALL SERVICES. The meaning of the chapter Chün-tsze's coming to this.' Tsung, the 4th tone, turne upon 何以=何有。以何 'to attend upon.', 'Two or three, wherewith. is essential to rulers, sons,' or 'gentlemen,' 'my friends.' The 敬 to ceremonies, and 哀to mourning.. = BOOK IV. LE JIN. 以 觀敬 利處 處樂仁者安仁知者 以久處約不可以長 不處仁焉得知 知以不 知。為 CHAPTER I. The Master said, 'It is virtuous manners which constitute the excellence of a neighbourhood. If a man in selecting a residence, do not fix on one where such prevail, how can he be wise ?” CHAP. II. The Master said, 'Those who are without virtue cannot abide long either in a condition of poverty and hardship, or in a condition of enjoyment. The virtuous rest in virtue; the wise desire virtue.' HEADING OF THIS BooK.一里仁第四,ship, we have seen, is for the aid of virtue (I. (Virtue in a neighbourhood, No. 4.'-Such is viii. 3), and the same should be the object dethe title of this fourth Book, which is mostly sired in selecting a residence. occupied with the subject of E. To render 2. ONLY TRUE VIRTUE ADAPTS A MAN FOR THE VARIED CONDITIONS OF LIFE. 約,‘to bind,' is that term invariably by benevolence, would by no means suit many of the chapters. See II. i. a. used for what binds, as an oath, a covenant; Virtue, as a general term, would answer better. and here, the metaphor being otherwise diThe embodiment of virtue demands an acquaint-rected, it denotes a condition of poverty and ance with ceremonies and music, treated of in distress. l, 'gain,' 'profit,' used as a verb, the last Book; and this, it is said, is the reason why the one subject immediately follows the other. 1. RULE FOR THE SELECTION OF A RESIDENCE. , 'to desire,' 'to covet.', 'to rest in virtue,' being virtuous without effort. According to the 周禮, Ave families made 利仁,‘to denire virtue,' being virtuous be·鄰, and five 鄰里, which we might cause it is the best policy. Observe how 者 style, therefore, a hamlet or village. There are following and makes those terms other estimates of the number of its component households 處, 3rd tone, a verb, (to dwell adjectives or participles 不可,‘may not;' in.', 4th tone, is the same as 智,‘wise, =不能, cannot The inability is moral. wisdom.' So, not unfrequently, below. Friend- See in the Index VII. 成不所不所關惡 閒 平之之之之 國子日苟志於仁矣無 CHAP. III. The Master said, 'It is only the (truly) virtuous man, who can love, or who can hate, others.’ CHAP. IV. The Master said, 'If the will be set on virtue, there will be no practice of wickedness.' CHAP. V. I. The Master said, ' Riches and honours are what men desire. If it cannot be obtained in the proper way, they should not be held. Poverty and meanness are what men dislike. If it cannot be obtained in the proper way, they should not be avoided. 2. If a superior man abandon virtue, how can he fulfil the requirements of that name? 3. The superior man does not, even for the space of a single meal, act contrary to virtue. In moments of haste, he cleaves to it. In seasons of danger, he cleaves to it.’ 3. ONLY IN THE GOOD MAN ARE EMOTIONS OF | proper way. If we supply a nom. to and 去, it must be 君子;the will not abide LOVE AND HATRED RIGHT, AND TO BE DEPENDED ON. This chapter is incorporated with the 大學 傳, X.xy:好 and 惡 (read wi) are both verbs in the 4th tone. 4. THE VIRTUOUS WILL PRESERVES FROM ALL WICKEDNESS. 苟 = 誠, not merely‘if, but "if really. Comp. the statement, 1 John iii. 9, 'Whosoever is born of God doth not com mit sin.' 5. THE DEVOTION OF THE CHÜN-TSZE TO VIRTUE. 1. For the antecedent to 2. in,' nor 'go away from,' riches and honours. , read wú, the 1st tone, 'how.", 'name,' not reputation, but the name of chūn-teee, which he bears. 3 終食之間, (The space in which a meal can be finished ; meaning a short time. 造次(interchange able with 草次)and顛沛aro well-known | expressions, the former for haste and confu in the recurring sion, the latter for change and danger; but it 得之: we are to look to the following is not easy to trace the attaching of those mean. verbs, 處 and 去. We might translate ings to the characters 顛,‘to fall down,' the first 不以道得之.if they can not be obtained, &c., but this would not suit the second case. 其道,‘the way,' i.e. the and 沛, the same, but the former with the face up, the other with the face down. 必 於是;-comp. Horace's (Omnie in hoc sum. to 觀蓋於加仁仁是違 子有仁 ·者者 觀過斯知仁矣。 国子日人之過也各於其黨 之 其 乎 我我有 仁 未 能 也。不 足其仁来 者。力者、花 造次必於是顛沛必於 子 日我未見好仁者不 CHAP. VI. 1. The Master said, I have not seen a person who loved virtue, or one who hated what was not virtuous. He who loved virtue, would esteem nothing above it. He who hated what is not virtuous, would practise virtue in such a way that he would not allow anything that is not virtuous to approach his person. 2. ‘Is any one able for one day to apply his strength to virtue? I have not seen the case in which his strength would be insufficient. 3. ‘Should there possibly be any such case, I have not seen it. CHAP. VII. The Master said, "The faults of men are characteristic of the class to which they belong. By observing a man's faults, it may be known that he is virtuous.' 6. A LAMENT BECAUSE OF THE RARITY OF THE LOVE OF VIRTUE; AND ENCOURAGEMENT TO PRACTHE VIRTUE. 1. The first four belong to the verbs 'a particle of doubt;' as often 未之有 a transposition, as in I. ii. 1. 7. A MAN IS NOT TO BE UTTERLY CONDEMNED and, and give them the force BECAUSE HE HAS FAULTS. Such is the sentiment found in this chapter, in which we may say, of participles. In belongs. however, that Confucius is liable to the charge ○不仁,不仁者-不仁之事,brought against Tsze-hsia, I. vii. 人之過 Commonly, 者 = the or those who,' but some- 也 stands absolutely,'As to the faults of times also = 'that or those things which'尙 men.' 各=各人,and於-從,‘Each man follows his class,' Observe the force of “加,‘to add to’Morrison, character 尙過,‘what goes beyond.' The faults are the translates the sentence wrongly-'He who loves virtue and benevolence can have nothing more Goldsmith's line. And even his failings leant excesses of the general tendencies. Compare waid in his praise.’3蓋 here is 疑辭, to virtue's side.’ |