甘聞樂不樂居處不安故 之夫君子之居喪食 於汝安平日安安安則爲 我不甘 不爲也令汝安則爲之 我出子日予之不仁也学 生三年 喪懷 喪也予也有三年之愛於 懷夫三年之喪天下之通 故不為 5. The Master said, ' If you can feel at ease, do it. But a superior man, during the whole period of mourning, does not enjoy pleasant food which he may eat, nor derive pleasure from music which he may hear. He also does not feel at ease, if he is comfortably lodged. Therefore he does not do what you propose. But now you feel at ease and may do it.' 6. Tsai Wo then went out, and the Master said, 'This shows Yü's want of virtue. It is not till a child is three years old that it is allowed to leave the arms of its parents. And the three years' mourning is universally observed throughout the empire. Did Yü enjoy the three years' love of his parents ?’ hended properly but 25 months, and at most 時之木,‘In boring with the 递 to get fire, 此人事之一 we have changed from wood to wood through 27 months. 2. Tsze-wo finds here a reason for his view in the Coarse food and coarse clothing were approthe trees appropriate to the four seasons.' 4 necessity of Chuman affairs.' 3. 此以天 priate, though in varying degree, to all the 時言之the finds here a reason for his sensible to the home-put argument of the view in 'the seasons of heaven.' period of mourning. Tsze-wo is strangely in. means Master. is to be understood here as either ‘a piece of metal,'–a speculum, with 之美者, (the most excellent grain' The which to take fire from the sun, or a piece of wood,' with which to get fire by friction or 夫 are demonstrative. 6. ̇子之不仁 (boring’(鑽). It has here the latter mean ing. Certain woods were assigned to the several seasons, to be employed for this purpose, the elm and willow, for instance, to spring, the date and almond trees to summer, &c. 鑽燧 responds to all that has gone before, and forms a sort of apodosis. Confucius added, it is said, the remarks in this paragraph that they might be reported to Tsai Wo (called also Tszewo), lest he should ( feel at ease ' to go and do as he said he could. Still the reason which the Master finds for the statute-period of mourning 改火-鑽燧以取火,又改乎四 for parents must be pronounced puerile. 惡乎。人子子霋者用 老子子有有日子乎心 勇勇君路為難 惡者惡居下流而訕上 乎子日有惡惡稱人之 上之惡 而而子曰之飽 猶哉 盜亂上勇已。博 小君乎。 奕 CHAP. XXII. The Master said, 'Hard is it to deal with him, who will stuff himself with food the whole day, without applying his mind to anything good! Are there not gamesters and chessplayers? To be one of these would still be better than doing nothing at all.' CHAP. XXIII. Tsze-ld said, 'Does the superior man esteem valour?' The Master said, 'The superior man holds righteousness to be of highest importance. A man in a superior situation, having valour without righteousness, will be guilty of insubordination; one of the lower people, having valour without righteousness, will commit robbery.’ CHAP. XXIV. 1. Tsze-kung said, 'Has the superior man his hatreds also?' The Master said, 'He has his hatreds. He hates those who proclaim the evil of others. He hates the man who, 23. VALOUR TO BE VALUED ONLY IN SUBORDINA· TION TO RIGHTEOUSNESS; ITS CONSEQUENCES APART FROM THAT. are to be The first two 君子 understood of the man superior in virtue. The third brings in the idea of rank, with 小人 two things. To the former I am unable to give a name; but see some account of it quoted in the, in loc. is 'to play at chess,' of which there are two kinds, the 圍棋 24. CHARACTERS DISLIKED BY CONFUCIUS AND as its correlate. played with 361 pieces, and referred to the TszE-KUNG. 1. Tsze-kung is understood to have ancient Yão as its inventor, and the, intended Confucius himself by the superior or ivory chess, played with 3a pieces, and man.' is here in the sense of class. T having a great analogy to our European game. 流一下位之人,‘men of low station.. Its invention is attributed to the emperor Wû, of the later Chau dynasty, in our 6th century. It In君子亦有惡乎 the force of 亦 was probably borrowed from India. 為之 is to oppose 惡 to 愛, (hatreds,’to‘lovee’ 一之 reform to 博弈賢 for勝 , as in 2. Hsing Ping takes 子貢 as the nominative XI. XV. I. to -he went on to say, I, Ts'ze, also,' &c. 圏不人關者知亦果者 焉子孫為子惡者有敢怒 焉其終也已 日遠難日訐慈慈而勇 之養唯以不乎窒而 女為孫惡者。無 徼日禮 與者R為 則 賜者 勇為 being in a low station, slanders his superiors. He hates those who have valour merely, and are unobservant of propriety. He hates those who are forward and determined, and, at the same time,of con tracted understanding, 2. The Master then inquired, Ts'ze, have you also your hatreds?” Tsze-kung replied, ' I hate those who pry out matters, and ascribe the knowledge to their wisdom. I hate those who are only not modest, and think that they are valorous. I hate those who make known secrets, and think that they are straightforward.' 6 CHAP. XXV. The Master said, ' Of all people, girls and servants are the most difficult to behave to. If you are familiar with them, they lose their humility. If you maintain a reserve towards them, they are discontented." CHAP. XXVI. The Master said,. When a man at forty is the object of dislike, he will always continue what he is.' The modern commentators, however, more cor. | the translation. - We hardly expect such an | fucius. ectly, understand 子, 'the Master,' as utterance, though correct in itself, from Connominative to and supply another E before 惡徼 25. THE DIFFICULTY HOW TO TREAT CONCUBINES AND SERVANTS. does not mean women 女子 26. THE DIFFICULTY OF IMPROVEMENT IN ADVANCED YEARS. According to Chinese views, at forty a man is at his best in every way. After 惡 we must understand于君子-the generally, but girls, ie. concubines 小人, object of dislike to the superior man’其 終=其終于此,‘he will end in this. in the same way, is here boys, i e. servants. 養, ‘to nouriah,' 'to keep,'=to behave to. -Youth is doubtless the season for improve ment, but the sentiment of the chapter is too The force of P, 'only,' is as indicated in broadly stated. BOOK XVIII. WEI TSZE. 仁死為 枉人去黜柳焉孔 焉乎。人下 子奴子 微子第十八 日比去第 事而直子為 殷干 何三而可師 CHAPTER I. 1. The viscount of Wei withdrew from the court. The viscount of Chi became a slave to Châu. Pi-kan remonstrated with him and died. 2. Confucius said, The Yin dynasty possessed these three men of virtue.' CHAP. II. Hui of Liu-hsiâ being chief criminal judge, was thrice dismissed from his office. Some one said to him, 'Is it not yet time for you, Sir, to leave this ?? He replied, (Serving men in an upright way, where shall I go to, and not experience such a thrice-repeated HEADING OF THIS BOOK.-微子第十 the last sovereign of the Yin dynasty, n. c. A, 'The viscount of Wei, No. 18.' This Book, consisting of only eleven chapters, treats of various individuals famous in Chinese history, as eminent for the way in which they discharged their duties to their sovereign, or for their retirement from public service. It commemorates also some of the worthies of Confucius's days, who lived in retirement rather than be in office in so degenerate times. The object of the whole is to illustrate and vindicate the course of Confucius himself. 1. THE VISCOUNTS OF WEI AND CH2, AND Pi. Wei-tsze and Chi-tsze are continually repeated 1154-1122. The chief of Chi, and Pi-kan, were both uncles of the tyrant. The first, seeing that remonstrances availed nothing, withdrew from court, wishing to preserve the sacrifices of their family amid the ruin which he saw was impending. The second was thrown into prison, and, to escape death, feigned madness. He was used by Châu as a buffoon. Pi-kan, persisting in his remonstrances, was put bar barously to death, the tyrant having his heart torn out, that he might see, he said, a sage's heart. The 之n去之 is explained by 其 com KAN:-THREE WORTHIES OF THE YIN DYNASTY. 1. 位‘his place.' Ite reference may also be to by Chinese, as if they were proper names. But 衬, the tyrant himself. On爲之奴。 presided over by chiefs of the Taze, or fourth, pare爲之宰, V. vii. 3, et al. Wei and Chi were the names of two small States, degree of nobility, called viscounts, for want of a 2. How HUI OF LIO-ASIA, THOUGH OFTEN DINmore exact term. They both appear to have been MISSED FROM OFFICE, STILL CLAVE TO HIS COUNTRY. within the limits of the present Shan-hsi, Wei Liu-hsia Hui,-see XV. xiii The office of the being referred to the distriot of 潞城, de- 士師 is described in the Chau-li, XXXIV. partment 潞安, and Cht to 榆社, depart i. He was under the 司寇, or minister of ment. The chief of Wei was an elder brother (by a concubine) of the tyrant Châu, Crime, but with many subordinate magistrates under him., 4th tone, as in V. xix, XI. v. dismissal? If I choose to serve men in a crooked way, what necessity is there for me to leave the country of my parents?' CHAP. III. The duke Ching of Ch'i, with reference to the manner in which he should treat Confucius, said, 'I cannot treat him as I would the chief of the Chi family. I will treat him in a manner between that accorded to the chief of the Chi, and that given to the chief of the Măng family.' He also said, 'I am old; I cannot use his doctrines' Confucius took his departure. CHAP. IV. The people of Ch'i sent to La a present of female musicians, which Chi Hwan received, and for three days no court was held. Confucius took his departure. CHAP. V. 1. The madman of Ch'a, Chieh-yü, passed by Confucius, singing and saying, 'O FĂNG! O FĂNG! How is your We may translate 黜, was dismissed from 4. How CONFUCIUS GAVE UP OFFICIAL SERVICE office,' or 'retired from office: 人=或人. Confucius reached the highest point of him IN LO. In the ninth year of the duke Ting, -Some remarks akin to that in the text are official service. He was minister of Crime, and ascribed to Hûi's wife. It is observed by the also, according to the general opinion, acting premier. He effected in a few months a won commentator Hû (), that there ought to be derful renovation of the State, and the neighanother paragraph, giving Confucius's judg-bouring countries began to fear that under his ment upon Hûi's conduct, but it has been lost. administration, Lû would overtop and subdue 8. HOW CONFUCIUS LEFT CH'I, WHEN THE DUKE COULD NOT APPRECIATE AND EMPLOY HIM. sent a present to Lû of fine horses and of 80 them all. To prevent this, the duke of Ch'i It was highly accomplished beauties. The duke of Lu was induced to receive these by the advice of in the year B. C. 517 that Confucius went to Ch'i. The remarks about how he should be treated, &c., are to be understood as having the Head of the Chi family, Chi Sze (斯) taken place in consultation between the duke and his ministers, and being afterwards reported to the sage. The Măng family(see II. v) was in the time of Confucius much weaker than or Chi Hwan. The sage was forgotten; government was neglected. Confucius, indignant and sorrowful, withdrew from office, and for a time, from the country too. as in XVII. i. 1. 'the people of Ch'1,' is to be understood the Chi. The chief of it was only the 下卿, lowest noble of Lû, while the Chi was the highest. Yet for the duke of Ch'i to treat Con- of the duke and his ministers. fucius better than the duke of Lù treated the 5. CONFUCIUS AND THE MADMAN OF CH'O, WHO BLAXES HIS NOT RETIRING FROM THE WORLD. I. chief of the Măng family, was not dishonouring Chieh-yü was the designation of one La Tung We must suppose that Confucius left the sage Ch'i because of the duke's concluding remarks. (陸通), a native of Ch'i, who feigned him |