如丘之好學也 有忠信如丘者焉不 子日十室之邑必 不必 願 丽之 過矣 发表 而乎 之曰 日路 自未 少老日 4. Tsze-lû then said, 'I should like, sir, to hear your wishes.' The Master said, 'They are, in regard to the aged, to give them rest; in regard to friends, to show them sincerity; in regard to the young, to treat them tenderly.' CHAP. XXVI. The Master said, 'It is all over! Ihave not yet seen one who could perceive his faults, and inwardly accuse himself." CHAP. XXVII. The Master said, 'In a hamlet of ten families, there may be found one honourable and sincere as I am, but not so fond of learning.' Chû Hat's view is better. 4. 信之-與之 以信,‘To be with them with sincerity.' fucius's view of the nature of man. But per. | brings himself before the bar of his conscience.' The remark affirms a fact, inexplicable on Con. The Master and the disciples, it is said, agreed in being devoid of selfishness. Hdi's, how. ever, was seen in a higher style of mind and object than Yu's. In the sage there was an unconsciousness of self, and without any effort he proposed acting in regard to his classification of men just as they ought severally to be acted to. 26. A LAMENT OVER MEN'S PERSISTENCE IN ERROR. The has an exclamatory force. 訟,to litigate’內自訟者, one who haps such an exclamation should not be pressed too closely. 27. THE HUMBLE CLAIM OF CONFUCIUS FOR HIMSELF. 邑(人聚會之稱也) is 'the designation of the place where men are collected together,' and may be applied from a hamlet upwards to a city. 忠忠厚, 'honourable,' 'substantial.' Confucius thus did not claim higher natural and moral qualities than others, but sought to perfect himself by learning. CHAPTER I. 1. The Master said, 'There is Yung! He might occupy the place of a prince.' 2. Chung-kung asked about Tsze-sang Po-tsze. The Master said, 'He may pass. He does not mind small matters.' 3. Chung-kung said, ' If a man cherish in himself a reverential feeling of the necessity of attention to business, though he may be easy in small matters in his government of the people, that may be allowed. But if he cherish in himself that easy feeling, and also carry it out in his practice, is not such an easy mode of procedure excessive ?’ 4. The Master said, 'Yung's words are right.' HEADING OF THIS BOOK.-雍也第六 "There is Yung!' commences the first chapter, and stands as the title of the Book. Its sub. jects are much akin to those of the preceding Book, and therefore, it is said, they are in juxtaposition. 1. THE CHARACTERS OF ZAN YUNG AND TEZE SANG PO-TSZE, AS REGARDS THEIR APTITUDE are exhibited to one another. It is the dia gram of the south. The custom of the sages (i.e. monarchs) to sit with their faces to the south, and listen to the representations of all in the kingdom, governing towards the bright region, was taken from this.' 2. Chung-kung was the designation of Zan Yung, see V. iv. has here substantially the same meaning as in 1. Yung, V.iv, 可使南 V. xxi,不煩 面 , 'might be employed with his face to the V. xxi, =不煩,‘not troubling,'ie. one's self about small matters. With reference to south.' In China the sovereign sits facing the that place, however, the dict., after the old south. So did the princes of the States in their several courts in Confucius's time. An expla- comm., explaine it by 大, great.' Of Tazenation of the practice is attempted in the Yi-sang Po-tsze we know nothing certain but wrong in approving the identification of him ching. 說卦, chap.x離也者明也, what is here stated. Chû Hsi seems to be 萬物皆相見南方之卦也, with the Tsze-sang Hû of Chwang-tsze, VI. 聖人南面而聽天下向明 par. II. 3. 居敬, (to dwell in respect,' to 而治蓋取此也,The diagram Li have the mind imbued with it. 敬=敬事 conveys the idea of brightness, when all things | as in I. v. 齊之請其 未幸 也粟益。母子聞 五 日請 秉 與 粟。 使學 之 子 齊也。 與冉 之 吾適與釜篇 好 學 幸短命死矣今也則亡 好學不遷怒不貳過不 則過 亡者好 CHAP. II. The duke Âi asked which of the disciples loved to learn. Confucius replied to him, 'There was Yen Hui; HE loved to learn. He did not transfer his anger; he did not repeat a fault. Unfortunately, his appointed time was short and he died; and now there is not such another. I have not yet heard of any one who loves to learn as he did.' CHAP. III. 1. Tsze-hwa being employed on a mission to Ch'i, the disciple Zan requested grain for his mother. The Master said, 'Give her a fa.' Yen requested more. 'Give her an yü,' said the Master. Yen gave her five ping. 2. The Master said, When Ch'ih was proceeding to Ch'i, he had fat horses to his carriage, and wore light furs. I have heard that 2 THE RARITY OF A TRUE LOVE TO LEARN. III. ix. F, 'the disciple Zan;' see III. vi. HOT'S SUPERIORITY TO THE OTHER DISCIPLES. In 有顏囘者者= 'that'--·There was that Yen Hai.' 'He did not transfer his anger,' i.e. his anger was no tumultuary pas Zan is here styled, like, in I. ii, but only in narrative, not as introducing any wise utterance. A fu contained 6 tâu (†) aion in the mind, but was excited by some and 4 ahăng (升), or 64 shăng. The yù con specific cause, to which alone it was directed. 短命死矣='he died an early death, tained 160 shǎng, and the ping I6 hò (斛), or |1600 shǎng. A shǎng of the present day is about but conveys also the idea in the transla-one-fourth less than an English pint. 2. The tion. The two last clauses are completed thus: in refers to what follows. 3. In Ho Yen's edition, another chapter com 一今也則亡(read as, and |mences here. Yüan Sze, named 惠, is now 8. DISCRIMINATION OF CONFUCIUS IN REWARD- the 3rd, east, in the outer hall of the temples. ING OR SALARYING OFFICERS. Kung-hst Ch'ih, He was noted for his pursuit of truth, and styled Taze-hwâ ;—see V. vii. 3. 1., in 4th carelessness of worldly advantages. After the tone, ‘to commission,' or 'to be commissioned." ment in Wei. It is related by Chwang-tsze death of Confucius, he withdrew into retire. Chu Hai says the commission was a private that Taze-kung, high in official station, came one from Confucius, but this is not likely. one day in great style to visit him. Sze received The old interpretation makes it a public one him in a tattered coat, and Tsze-kung asking from the court of Lû; see 四書改錯, him if he were ill, he replied, I have heard √ 以之 焉違日川辭謂爾九 月至焉而已矣 月不違仁其餘則" 矣。餅 □□ 聞之也君子周急不 囘其且仲鄰百 a superior man helps the distressed, but does not add to the wealth of the rich.' 3. Yüan Sze being made governor of his town by the Master, he gave him nine hundred measures of grain but Sze declined them. 4. The Master said, 'Do not decline them. May you not give them away in the neighbourhoods, hamlets, towns, and villages ?’ CHAP. IV. The Master, speaking of Chung-kung, said, 'If the calf of a brindled cow be red and horned, although men may not wish to use it, would the spirits of the mountains and rivers put it aside?' CHAP. V. The Master said, 'Such was Hui that for three months there would be nothing in his mind contrary to perfect virtue. The others may attain to this on some days or in some months, but nothing more.' that to have no money is to be poor, and that good horns. An animal with those qualities, to study truth and not be able to find it is to though it might spring from one not possess be ill. This answer sent Taze-kung away in ing them, would certainly not be unacceptable confusion. The goo measures (whatever they on that account to the spirits sacrificed to. were) was the proper allowance for an officer in I translate by 'calf,' but it is not implied 800 it is not easy to give the the same refer Sze's station. 為之宰, see v. vii, though that the victim was young. 舍,the 3rd tone, 捨, to lay aside,'cto put away. 其 ancient statutes, a lin, a li, a hsiang, and a tong, 舍諸-其舍之乎. ence here as in that passage. 4. According to had each their specific number of component 5. THE SUPERIORITY OF HOI TO THE OTHER families, but the meaning is no more than-- | DISCIPLES. It is impossible to say whether we 'the poor about you.' makes the remark should translate here about Hui in the past or = ' may you not, &c.' 4. THE VICES OF A FATHER SHOULD NOT DISCREDIT A VIRTUOUS SON. | present tense. 違 is not 違背, to oppose,' The father of Chung-| but 違去, to depart from. 日月至, kung(see V. ii) was a man of bad character, 'come to it,' i. e. the line of perfect virtue, 'in and some would have visited this upon his the course of a day, or a month.' 日月 son, which drew forth Confucius's remark. The rules of the Châu dynasty required that may also be, 'for a day or a month.' So in the sacrificial victims should bored, and have 註疏 於從政乎何有 季氏使閔子騫爲費宰 求也可使從政也與日求也 善使 我者則吾必在汶上矣 子騫日善爲我辭焉如 辭騫 有。 從於也由 使果由 從於可 曌季康子問仲由可使從政 從使 從 復康 CHAP. VI. Chi K'ang asked about Chung-yû, whether he was fit to be employed as an officer of government. The Master said, 'Ya is a man of decision; what difficulty would he find in being an officer of government?' Kang asked, 'Is Ts'ze fit to be employed as an officer of government?' and was answered, 'Ts'ze is a man of intelligence; what difficulty would he find in being an officer of government?' And to the same question about Chit the Master gave the same reply, saying, Ch'id is a man of various ability.’ CHAP. VII. The chief of the Chi family sent to ask Min Tszech'ien to be governor of Pt. Min Tsze-ch'ien said, Decline the offer for me politely. If any one come again to me with a second invitation, I shall be obliged to go and live on the banks of the Wăn.' 6. THE QUALITIES OF TSZE-LÛ, TSZE-KUNG, AND | his filial piety, and we see here, how he could THZE-YO, AND THEIR COMPETENCY TO ASSIST IN GOV- stand firm in his virtue, and refuse the proffers ERNMENT. The prince is called the of the powerful but unprincipled familics of his we doer of government : his ministers and officers time. 使=使人來召, in the translaare styled 從政者, (the followers of govern- tion, and in 復 (Siu, 4th tone)我者, ment’也與and何有 are set, the one must similarly understand 復來召我 expression against the other, theformerindicat- 者費, read Pi, was a place belonging to the latter affirming their more than competency. the Chi family. Its name is still preserved in ing a doubt of the competency of the disciples, 7. MIN TSZE-CH'IEN REFUSES TO SERVE THE CHI in the department of, in ShanPAMILY. The tablet of Tsze-ch'ien (his name | tung. The Wăn stream divided Ch'i and Lù. was 損) is now the first on the east among Tsze-ch'ien threatens, if he should be troubled ‘the wise ones ' of the temple. He was among | again, to retreat to Ch'i, where the Chi family the foremost of the disciples. Confucius praises could not reach him. |