so waited the approach of the Master, who said to him, ‘In youth, not humble as befits a junior; in manhood, doing nothing worthy of being handed down; and living on to old age:-this is to be a pest. With this he hit him on the shank with his staff. CHAP. XLVII. 1. A youth of the village of Ch'üeh was employed by Confucius to carry the messages between him and his visitors. Some one asked about him, saying, I suppose he has made great progress.’ 2. The Master said, 'I observe that he is fond of occupying the seat of a full-grown man; I observe that he walks shoulder to shoulder with his elders. He is not one who is seeking to make progress in learning. He wishes quickly to become a man.' the principles of Lao-tsze, and gave himself extraordinary license in his behaviour.--See an instance in the Li Chi, II. Sect. II. iii. 24, and the note there.—the dictionary explains the two words together by展足箕坐, but he was a very old acquaintance of Confucius, and mentally somewhat weak. Confucius felt kindly to him, but was sometimes provoked by him to very candid expressions of his judgment | about him,–as here. 47. CONFUCIUS'S EMPLOYMENT OF A FORWARD ——there is a tradition that 侯待, YOUTH. that is the meaning of 夷 alone, and 俟=待 1. 關黨 ‘to wait for.’ So, the commentators, old and new. Confucius lived and taught in 眼里: The use of in this sense is thus explained :— (The鴨鳥 is fond of squatting, and is therefore called the squatting ch'ih (H), but it is called by some the ch'ihi (鴟夷), and hence is used for, to squat! See the 集證 in loc. 孫for 遜 and 弟 for 悌 賊in the sense of賊害 , our 'pest,' rather than 'thief.' The address of Confucius might be translated in the 2nd person, but it is perhaps better to keep to the 3rd, leaving the application to be understood. From several references to Yüan Zang in tho Lî Chî, it appears but it is much disputed. 將命謂傳賓主之 斯 BOOK XV. WEI LING KUNG. 日病遂之事子。 君君莫 莫不 事則 孔衞 衞 矣子子能在未嘗 窮有子絕學之 亦興陳之聞 對公 小窮路糧也 俎陳十 人乎。愠從明 窮子見者日旅之孔 CHAPTER I. I. The duke Ling of Wei asked Confucius about tactics. Confucius replied, I have heard all about sacrificial ves sels, but I have not learned military matters.' On this, he took his departure the next day. 2. When he was in Chăn, their provisions were exhausted, and his followers became so ill that they were unable to rise. 3. Tsze-ld, with evident dissatisfaction, said, 'Has the superior man likewise to endure in this way?' The Master said, 'The superior man may indeed have to endure want, but the mean man, when he is in want, gives way to unbridled license.' HEADING OF THIS BOOK.-衛靈公第 十五, The duke Ling of Wei, No. 15. VIII. iv.3 The 俎 was a 籓豆之事, dish, 18 inches long and 8 inches broad, on a stand 8 inches high, upon which the flesh of = The contents of the Book, contained in forty victims was laid, but the meaning is sacrificial chapters, are as miscellaneous as those of the former. Rather they are more so, some chap-| ters bearing on the public administration of government, several being occupied with the superior man, and others containing lessons of practical wisdom. All the subjects,' says Hsing Ping, illustrate the feeling of the sense of shame and consequent pursuit of the correct course, and therefore the Book immediately follows the preceding one.' 1. CONFUCIUS REFUSES TO TALK ON MILITARY AFFAIRS. IN THE MIDST OF DISTRESS, HE SHOWS THE DISCIPLES HOW THE SUPERIOR MAN IS ABOVE , vessels generally, the business of ceremonies. It is said of Confucius, in the ‘Historical Records,' that when a boy, he was fond of playing at and . He wished by his reply and departure, to teach the duke that the rules of propriety, and not war, were essential to the government of a State. 2. From Wei, Confucius proceeded to Chan, and there met with the distress here mentioned. It is probably the same which is referred to in XI. ii. 1, though there is some chronological difficulty about the subject. (See the note by Chù Hsi in his preface to the Analects.) 3. 固 = 'yes DISTRESS. 1. read chin, in 4th tone, the arrangement of the ranks of an army,' here= tactics generally. 俎豆之事-- -comp. I see XIV. xx, also in Chwang-tsze, xxv. 9, et al. indeed,' with reference to Tsze-lû's question. Some take it in its sense of (firm.'—The supe rior man firinly endures want.’——Duke Ling,一 圓貫 子之 正南面而已矣 子張問行子日言忠 舜也與夫何爲哉恭已 醫子日無為而治者其 子日,由知德者鮮 篤張 敬問 量 信行篤敬雖蠻貊之邦 其矣。 以日為 CHAP. II. 1. The Master said, 'Ts'ze, you think, I suppose, that I am one who learns many things and keeps them in memory?' 2. Tsze-kung replied, Yes,--but perhaps it is not so?' 3. 'No,' was the answer; 'I seek a unity all-pervading.' CHAP. III. The Master said, 'Yû, those who know virtue are few.' CHAP. IV. The Master said, 'May not Shun be instanced as having governed efficiently without exertion? efficiently without exertion? What did he do? He did nothing but gravely and reverently occupy his royal seat.' CHAP. V. 1. Tsze-chang asked how a man should conduct himself, so as to be everywhere appreciated. 2. The Máster said, Let his words be sincere and truthful, and his actions honourable and careful;-such conduct may be practised among the rude tribes of the South or the North. If his words be 2. HOW CONFUCIUS AIMED AT THE KNOWLEDGE OF AN ALL-PERVADING UNITY. This chapter is to be compared with IV. xv; only, says Chû Hsi, 'that is spoken with reference to practice, and this with reference to knowledge.' But in them both; and I understand the first stood as spoken with reference to the dissatisfaction manifested by Tsze-ld in chapter i. If he had possessed a right knowledge of virtue, he would not have been so affected by distress. 4. How SHUN WAS ABLE TO GOVERN WITHOUT the design of Confucius was probably the same PERSONAL EFFORT. 恭已,‘made himself paragraph here as meaning-Ts'ze, do you reverent’正南面,‘correctly adjusted think that I am aiming, by the exercise of his southwards face; see VI. i. Shun sucmemory, to acquire a varied and extensive ceeding Yão, there were many ministers of knowledge ?' Then the 3rd paragraph is equivalent to:-'I am not doing this. My aim is to know myself,-the mind which embraces all knowledge, and regulates all practice.' This is great virtue and ability to occupy all the offices his grave and sage example. This is the lesson, of tho government. All that Shun did was by --the influence of a ruler's personal character. :- 5. CONDUCT THAT WILL BE APPRECIATED IN ALL PARTS OF THE WORLD. 1. We must supply a the view of the chapter given in the 日講: 此一章書言學貴乎知要: This good deal to bring out the meaning here. Cha chapter teaches that what is valuable in learning is the knowledge of that which is important.' 8. FEW REALLY KNOW VIRTUE. This is under Hsi compares the question with that other of Tsze-chang about the scholar who may be called ; see XII. xx. 2. ·貓 may be regarded as 之。仕子道行見見敬 我哉如子子其其雖 無蓮 1.張倚參州 道 邦直 書於於里不 則玉無諸衡前行忠 也也 可邦道史 卷有如 而道矢弗 懷則君有 天在哉。 然輿立不 後則則篤 not sincere and truthful, and his actions not honourable and careful, will he, with such conduct, be appreciated, even in his neighbourhood ? 3. When he is standing, let him see those two things, as it were, fronting him. When he is in a carriage, let him see them attached to the yoke. Then may he subsequently carry them into practice.' 4. Tsze-chang wrote these counsels on the end of his sash. CHAP. VI. 1. The Master said, 'Truly straightforward was the historiographer Yü. When good government prevailed in his State, he was like an arrow. When bad government prevailed, he was like an arrow. 2. ‘A superior man indeed is Chi Po-yu! When good government prevails in his State, he is to be found in office. When bad government prevails, he can roll his principles up, and keep them in his breast. another name for the, the rude tribes on the North (III. v). 2500 families made up aHH, and 25 made up a , but the meaning generally styled Shih Ch'iù. On his deathbed, he left a message for his prince, and gave orders that his body should be laid out in a place and manner likely to attract his attention when he of the phrase is that given in the translation. paid the visit of condolence. It was so, and the 3, 'them,' i. e. such words and actions.message then delivered had the desired effect. Perhaps it was on hearing this that Confucius Let him see them 參於前,(before him, made this remark 如矢, (as an arrow,'ia with himself making a trio.' is properly straight and decided. 2. Chu Po-yü,-see XIV. isto wheels, a simple (hackery,' but here it='a be understood as referring to his principles," carriage. 4. denotes the ends of the sash or perhaps the clause='he could roll himself up and keep himself to himself,' i. e. he kept that hang down. aloof from office.-Commentators say that Taze6. THE ADMIRABLE CHARACTERS OF TSZE-YO yû's uniform straightforwardness was not equal AND CHü Po-ri. I. 1. 子魚 was the designa-to Po-yü's rightly adapting himself to circumstances.-Chwang-tsze continually mentions tion of, the historiographer of Wei, Tsăng Shăn and Shih Yü together. “the bottom of a carriage,' planks laid over xxvi.可能卷而懷之一之 顏淵問爲邦子日行夏之 仁事關害言失 者。其事子仁子知人子 言。 失 CHAP. VII. The Master said, 'When a man may be spoken with, not to speak to him is to err in reference to the man. When a man may not be spoken with, to speak to him is to err in reference to our words. The wise err neither in regard to their man nor to their words.' CHAP. VIII. The Master said, 'The determined scholar and the man of virtue will not seek to live at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete.' CHAP. 1X. Tsze-kung asked about the practice of virtue. The Master said, 'The mechanic, who wishes to do his work well, must first sharpen his tools. When you are living in any State, take service with the most worthy among its great officers, and make friends of the most virtuous among its scholars.' CHAP. X. 1. Yen Yüan asked how the government of a country should be administered. 2. The Master said, 'Follow the seasons of Hsia. 7. THERE ARE MEN WITH WHOM TO SPEAK, AND 'They will kill themselves.' No doubt suicide HEN WITH WHOH TO KEEP SILENCE. THE WISE is included in the expression (see K'ung Ân KNOW THEM. 失言 may be translated, liter. ally and properly, 'to lose our words,' but in LIFE. kwo's explanation, given by Ho Yen), and Con fucius here justifies that act, as in certain cases expressive of high virtue. 9. How INTERCOURSE WITH THE GOOD AIDS THE PRACTICE OF VIRTUE. Compare 'Iron sharpeneth iron; so a man sharpeneth the countenance of his friend.' 10. CERTAIN RULES, EXEMPLIFIED IN THE ANCIENT |