= 惡何 如鄉人之善者好之其不 惡之何如子日未可也不 善者惡之 也說之不以道不說也及 墨子日君子易事而難說 也難 及說 子貢 日問不 鄉 也。人 鄕 不皆 皆之 君不 子曰君子和而不同小 子日不占而已矣 3. The Master said, 'This arises simply from not attending to the prognostication.’ CHAP. XXIII. The Master said, 'The superior man is affable, but not adulatory; the mean man is adulatory, but not affable.’ CHAP. XXIV. Tsze-kung asked, saying, : What do you say of a man who is loved by all the people of his neighbourhood?' The Master replied, 'We may not for that accord our approval of him.' 'And what do you say of him who is hated by all the people of his neighbourhood? The Master said, We may not for that conclude that he is bad. It is better than either of these cases that the good in the neighbourhood love him, and the bad hate him.' CHAP. XXV. The Master said, 'The superior man is easy to serve and difficult to please. If you try to please him in any way which is not accordant with right, he will not be pleased. But in his no constancy.’ 2. This is a quotation from the ally, ' not yet may.' The general meaning of a Yi-ching, diagram; hexagram XXXII, line Chinese sentence is often plain, and yet we are puzzled to supply exactly the subjects, aux3. 3. This is inexplicable to Chû Hsi. Some| iliaries, &c., which other languages require. bring out from it the meaning in the transia. In rendering the phrase, I have followed many tion.——Chăng K'ang-ch'ăng says: By the Yi of the paraphrasts, who complete it thus :一 we prognosticate good and evil, but in it there is no prognostication of people without con- 未可信其爲賢也 and未可信 23. THE DIFFERENT MANNERS OF THE SUPERIOR 其為惡也. In the 註疏, however, stancy.' AND THE MEAN MAN. Compare II. xiv, but here the second occurrence of it is expanded in the the parties are contrasted in their more private same way as the first. Compare Luke's Gospel, intercourse with others., agreeing with,' = flattering. 24. How, To JUDGE OF A MAN FROM THE LIKINGS AND DISLIKINGS OF OTHERS, WE MUST KNOW THE VOL. I. 未可,−liter-悅) T 易事而難說(一 ,--as in the translation, or we may render, 怡。謂 而圈使 使諗 不 子人 矣 日路 路曰泰。 朋切問剛 君 友切日毅 子 切偲何木 說也說之雖不以道說也及其 其使人也器之小人難事而易 泰 切偲如訥 而 employment of men, he uses them according to their capacity. The mean man is difficult to serve, and easy to please. If you try to please him, though it be in a way which is not accordant with right, he may be pleased. But in his employment of men, he wishes them to be equal to everything.' CHAP. XXVI. The Master said, 'The superior man has a dignified ease without pride. The mean man has pride without a dignified ease.' CHAP. XXVII. The Master said, 'The firm, the enduring, the simple, and the modest are near to virtue.’ CHAP. XXVIII. Tsze-lû asked, saying, 'What qualities must a man possess to entitle him to be called a scholar?' The Master said, ‘He must be thus,-earnest, urgent, and bland: among his friends, earnest and urgent; among his brethren, bland.' 'is easily served, but is pleased with difficulty.' tive, but not our 'wooden.' It-質樓 器之一 —see II. xii, being here a verb. simple,' 'plain.', see IV. xxiv. The gloss on it here is 遲鈍, slow and blunt. 求備 is the opposite of 器之 and = m 全材責備一人身上, he requires all capabilities from a single man.' 26. THE DIFFERENT AIR AND BEARING OF THE SUPERIOR AND THE MEAN MAN. | (Modest ' seems to be the idea. 28. QUALITIES THAT MARK THE SCHOLAR IN SOCIAL INTERCOURSE. This is the same question as in chap. xx. 1, but is here 'the scholar,' 27. NATURAL QUALITIES WHICH ARE FAVOUR- the gentleman of education, without reference ABLE TO VIRTUE, ★, 'wood,' here an adjec-to his being in office or not. 謂棄之 謂民以国 民善 子戎可七 人 是教日矣以年教日 CHAP. XXIX. The Master said, 'Let a good man teach the people seven years, and they may then likewise be employed in war.' CHAP. XXX. The Master said, 'To lead an uninstructed people to war, is to throw them away.’ 29. How THE GOVERNMENT OF A GOOD RULER|drilling in the people's repose from the toils of WILL PREPARE THE PEOPLE FOR WAR. 善人,agriculture. 戎, weapons of war.’可以 ‘a good man,’spoken with reference to him 即戎,they may go to their weapons, asa ruler. The teaching is not to be under- 30. THAT PEOPLE MUST BE TAUGHT, TO PREPARE stood of military training, but of the duties of THEM FOR WAR. Compare the last chapter. The life and citizenship; a people so taught are morally fitted to fight for their government. What military training may be included in the teaching, would merely be the hunting and language is very strong, and being understood as in the last chapter, shows how Confucius valued education for all classes. BOOK XIV. HSIEN WĂN. 也。道穀弗 穀书有 恥無道 恥。 恥子旦 憲問 憲 CHAPTER I. Hsien asked what was shameful. The Master said, When good government prevails in a State, to be thinking only of salary; and, when bad government prevails, to be thinking, in the same way, only of salary;-this is shameful.' HEADING OF THIS BOOL 一憲問第十四 1. IT IS SHAMEFUL IN AN OFFICER TO BE CARING 'Hsien asked, No. 14.' The glossarist Hsing ONLY ABOUT HIS EMOLUMENT. Hsien is the Yuan Ping (邢昺) says, (In this Book we have the Sze of VI. iii, and if we suppose Confucius's answer designed to have a practical application characters of the Three Kings, and Two Chiefs, the to himself, it is not easily reconcileable with courses proper for princes and great officers, the practice of virtue, the knowledge of what what appears of his character in that other is shameful, personal cultivation, and the tran- place. 穀 here=祿, ‘emolument, but its quillizing of the people :-all subjects of great meaning must be pregnant and intensive, as in importance in government. They are therefore collected together, and arranged after the last Book which commences with an inquiry about government.' Some writers are of opinion that the whole Book with its 47 chapters was compiled by Hsien or Yüan Szo, who appears in the first chapter. That only the name of the inquirer is given, and not his surname, is said to be our proof of this. ㄧˋ the translation. If we do not take it so, the CHAP. II. 1. 'When the love of superiority, boasting, resentments, and covetousness are repressed, this may be deemed perfect virtue.' 2. The Master said, 'This may be regarded as the achievement of what is difficult. But I do not know that it is to be deemed perfect virtue.' CHAP. III. The Master said, 'The scholar who cherishes the love of comfort is not fit to be deemed a scholar.' CHAP. IV. The Master said, 'When good government prevails in a State, language may be lofty and bold, and actions the same. When bad government prevails, the actions may be lofty and bold, but the language may be with some reserve.' CHAP. V. The Master said, 'The virtuous will be sure to speak correctly, but those whose speech is good may not always be virtuous. Men of principle are sure to be bold, but those who are bold may not always be men of principle.' 2. THE PRAISE OF PERFECT VIRTUE IS NOT TO BE IIV.xi. The 懷居 here is akin to the 懷 ALLOWED FOR THE REPRESSION OF BAD FEELINGS. In Ho Yen, this chapter is joined to the pre ceding, and Chû Hsi also takes the first para克 graph to be a question of Yuan Hsien. I. ‘overcoming,' i.e. here = 'the love of supe-| riority.’伐a as in V. xxv. 3. 不行,‘do not go,' i. e. are not allowed to have their way, = are repressed. a. 難,‘difficult,'—the doing what is difficult. Eis quoad as to its being perfect virtue, that I do not know.. 3. A SCHOLAR MUST BE AIMING AT WHAT IS there. Compare also IV. ix. WHAT ONE FEELS NEED NOT ALWAYS BE SPOKEN :4. WHAT ONE DOES MUST ALWAYS BE RIGHT; A LESSON OF PRUDENCE. VII. xxxv. , for, as in 危 (terror from being in a high position;' then 'danger,' 'dangerous.' It is used here in a good sense, meaning 'lofty, and what may seem to be, or really be, dangerous, under a bad government, where good principles do not prevail. 5. WE MAY PREDICATE THE EXTERNAL FROM THR INTERNAL, BUT NOT VICE VERSA. The 有言 HIGHER THAN COMFORT OR PLEASURE. Compare must be understood of virtuous speaking and 者也 出子曰君子哉若人 有矣夫未有小人而仁 望子日君子而不仁者 禹算适 不稷盪問 答躬舟於 若南稼俱孔 而不子 尙 有得曰 CHAP. VI. Nan-kung Kwo, submitting an inquiry to Confucius, said, 'I was skilful at archery, and Ao could move a boat along upon the land, but neither of them died a natural death. Yü and Chi personally wrought at the toils of husbandry, and they became possessors of the kingdom.' The Master made no reply; but when Nan-kung Kwo went out, he said, 'A superior man indeed is this! An esteemer of virtue indeed is this!' CHAP. VII. The Master said, 'Superior men, and yet not always virtuous, there have been, alas! But there never has been a mean man, and, at the same time, virtuous.’ ‘virtuously,' or ‘correctly, " be supplied to bring | Cho (寒浞), who then married his wife, and out the sense. A translator is puzzled to render 仁者 differently from 有德者: Ihave said 'men of principle,' the opposition being between moral and animal courage; yet the men of principle may not be without the other, in order to their doing justice to themselves. (澆chiáo) vidual here named Âo, who was subsequently Yao and Shun, by name 楽·The Chau family 6. EMINENT PROWESS CONDUCTING TO RUIN; EMINENT VIRTUE LEADING TO DIGNITY. THE MODESTY OF CONFUCIUS. Nan-kung Kwo is said by Chu Hsi to have been the same as Nan Yung in V. I. But this is doubtful. See on Nan Yung there. Kwo, it is said, insinuated traced their descent lineally from him, so that in his remark an inquiry whether Confucius though the throne only came to his descenwas not like Yü or Chi, and the great men of dants more than a thousand years after his the time so many Î and Âo; and the sage was time, Nan-kung Kwo speaks as if he had got it modestly silent upon the subject. I and Âo carry us back to the aand century before (B. C. 2432), for their archery, and dethroned the emperor Han-hsiang (后相), B. C. himself, as Yü did. 君子哉若人一 compare V. ii. The name Ao in the text should 7. THE HIGHEST VIRTUE NOT EASILY ATTAINED ComTO, AND INCOMPATIBLE WITH MEAKNESS. pare IV. iv. We must supply the 'always,' to I was afterwards slain by his minister, Han bring out the meaning. |