焐入

不乎不

隨,仲

乎不以故舊無大故

不施其親不使大臣

委周公謂魯公日君子

師陽擊磬襄入於

入於河播選武入於漢

夜佰備無

叔達於大

夏伯

人。則

海。漢。

4. Wu, the master of the hand-drum, withdrew
5. Yang, the assistant music-master, and Hsiang,

to

the Han.

musical stone, withdrew to an island in the sea.

1周有八士伯達伯适

master of the

CHAP. X. The duke of Châu addressed his son, the duke of Lû, saying, 'The virtuous prince does not neglect his relations. He does not cause the great ministers to repine at his not employing them. Without some great cause, he does not dismiss from their offices the members of old families. He does not seek in one man talents for every employment.'

CHAP. XI.

To Châu belonged the eight officers, Po-tâ, Po

did not leave Lû, or nothing may have been by his duties to the young king, he sent known of him. 3. The river' is, of course,

the Yellow river. According to the 四書 釋地, article LVII, the expressione 入於 河入於漢 are to be taken as meaning

simply, t‘lived on the banks of the Ho, the Han.' The interpretation in the translation is after Chú Hsi, who follows the glossarist Hsing Ping. The ancient sovereigns had their capitals mostly north and east of 'the river,' hence, the

country north of it was called 河内, and to

the south of it was called 河外 I do not

see, however, the applicability of this to the

his son

to

伯禽, here called (the duke of Li,’ that State as his representative. 君子

contains here the ideas both of rank and virtue.

is read in the 3rd tone, with the same h. Chú Hsi, indeed, seems to should be in the text, but we

meaning as
think that

have in Ho Yen, who gives K'ung Ân-kwo's

interpretation : 施易也,不以他人

之親易已之親,施 into change. H

Han, which is a tributary of the Yang-tsze, does not substitute the relatives of other men

flowing through Hû-pei. 5. It was from Hsiang in the room of his own relatives: 6.—here

that Confucius learned to play on the 琴.

10. INSTRUCTIONS OF CHÂU-KUNG TO HIS SON

ABOUT GOVERNMENT; A GENEROUS CONSIDERATION -see VII.

OF OTHERS TO BE CHERISHED. 周公

kwô, Chung-tú, Chung-hwa, Shu-ya, Shu-hsia, Chî-sui, and Chîkwa.

two first being, or primi, the next pair fit, or secundi, the third, or tertii, and the last two. One mother, bearing twins four times

men, showed the vigour of the early days of the dynasty in all that was good -It is disputed to what reign these brothers belonged, nor is

their surname ascertained.,,,

in succession, and all proving distinguished ZZ seem to be honorary designations.

BOOK XIX. TSZE-CHANG.

哀 義危

其祭致子子

為信張可思命張
有道曰敬

焉能爲有焉能

爲亡

子張第十九

執矣。喪

見九

篤德

CHAPTER I. Tsze-chang said, 'The scholar, trained for public duty, seeing threatening danger, is prepared to sacrifice his life.

In

When the opportunity of gain is presented to him, he thinks of righteousness. In sacrificing, his thoughts are reverential. mourning, his thoughts are about the grief which he should feel. Such a man commands our approbation indeed.'

CHAP. II. Tsze-chang said, 'When a man holds fast virtue, but without seeking to enlarge it, and believes right principles, but without firm sincerity, what account can be made of his existence or non-existence?'

HEADING OF THIS BOOK. -#+ 一子張第十 about the scholar-officer. 見危,the danger , 'Tsze-chang, No. 19. Confucius does not is to be understood as threatening his country. Hsing Ping, indeed, confines the danger to the appear personally in this Book at all. Chû Hsi person of the sovereign, for whom the officer says:This Book records the words of the disciples, Tsze-hsia being the most frequent speaker, and Tsze-kung next to him. For in the Confucian school, after Yen Yüan there was no one of such discriminating understanding as Taze-kung, and after Tsäng Shan no one of such firm sincerity as Taze-hsia.' The disciples deliver their sentiments very much after the manner of their master, and yet we can discern a falling off from him.

1. TSZE-CHANG'S OPINION OF THE CHIEF ATTRIBUTES OF THE TRUE SCHOLAR.

士 -see note on XII. xx. 1. Taze-chang there asks Confucius

will gladly sacrifice his life. 致命 is the
same as 致其身 in I. vii包 is not to be
explained by JE, as in. The com-
而已.The
bination
has occurred before, and -

in I. xiv. It greatly intensifies the

preceding J.

2. TSZE-CHANG ON NARROW-MINDEDNESS AND A

HESITATING FAITH. Hsing Ping interprets this chapter in the following way:-'If a man

grasp hold of his virtue, and is not widened and

拒不我而異其對子

容之容乎不日張子 我大吾可子子 日之 之之賢嘉所者夏張 雖何不與善聞拒日1 小其賢於 君之可子 道拒與人 子子者夏問 必人人何 張與

有也將所能

墨子夏之門人問交於

曰之,何。於

CHAP. III. The disciples of Tsze-hsiâ asked Tsze-chang about the principles that should characterize mutual intercourse. Tszechang asked, 'What does Tsze-hsiâ say on the subject?' They replied, "Tsze-hsiâ says:-" Associate with those who can advantage you. Put away from you those who cannot do so." Tsze-chang observed, 'This is different from what I have learned. The superior man honours the talented and virtuous, and bears with all. He praises the good, and pities the incompetent. Am I possessed of great talents and virtue ?-who is there among men whom I will not bear with? Am I devoid of talents and virtue ?-men will put me away from them. What have we to do with the putting away of others?' CHAP. IV. Tsze-hsia said, ‘Even in inferior studies and employments there is something worth being looked at; but if it be enlarged by it, although he may believe good | Master.', -see V. xvi. In 可者不 principles, he cannot be sincere and generous.", the Jis taken differently by the dinate, and not dependent on each other. With old interpreters and the new. Hsing Ping ex| pounds: -- If the man be worthy, fit for you to

But it is better to take the clauses as co-or

執德不弘 we may compare XV. xxviii, have intercourse with, then have it; but if he which suggests the taking actively. The be not worthy,' &c. On the other hand, we |find :-( If the man will advantage you, he is two last clauses are perplexing. Chû Hsî,

after An-kwo apparently, makes them equiva· alt person (是可者); then maintain in

lent to‘is of no consideration in the world' tercourse with him,'&c. This seems to be

(猶言不足輕重)

merely carrying out Confucius's rule, I. viii. 3. Chû Hsi, however, approves of Taze-chang's censure of it, while he thinks also that Tszechang's own view is defective.-Pão Hsien says, 'Our intercourse with friends should be according to Taze-hsia's rule; general inter| course according to Tsze-chang's..

3. THE DIFFERENT OPINIONS OF TAZE-HSIA AND TSZE-CHANG ON THE PRINCIPLES WHICH SHOULD REGULATE OUR INTERCOURSE WITH OTHERS. On the disciples of Tsze-hsia, see the, in loc. It is strange to me that they should begin 4. TSZE-HSIA'S OPINION OF THE INAPPLICABILITY their answer to Tsze-chang with the designa-OF SMALL PURSUITS TO GREAT OBJECTS. Gardening,

tion 子夏, instead of saying 夫子, 'our husbandry, divining, and the healing art, are

可觀者焉致遠恐泥是以

篇

也。

君子不爲也

無忘其所能可謂好學也

子夏日日知其所亡月

矣。

其事君子學以致其道

問而近思仁在其中矣

墨子夏日百工居肆以成

空子夏日博學而篤志切

居其而

肆中

道。以矣。

attempted to carry them out to what is remote, there is a danger of their proving inapplicable. Therefore, the superior man does not practise them.'

CHAP. V. Tsze-hsia said, He, who from day to day recognises what he has not yet, and from month to month does not forget what he has attained to, may be said indeed to love to learn.'

CHAP. VI. Tsze-hsia said, 'There are learning extensively, and having a firm and sincere aim; inquiring with earnestness, and reflecting with self-application :-virtue is in such a course.'

CHAP. VII. Tsze-hsiâ said, 'Mechanics have their shope to dwell

in, in order to accomplish their works. The superior man learns, in order to reach to the utmost of his principles.'

all mentioned by Chû Hsi as instances of the plains as if it were 識,‘to remember 小道,‘small ways,' here intended, having On 切問而近思, the備旨ay

their own truth in them, but not available for

higher purposes, or what is beyond themselves 所問皆切已之事所思,皆 致 is imperative and emphatic,推極身心之要 'what are inquired about are

‘push them to an extreme.' What is intended things essential to one's self ; what are thought by is the far-reaching object of the Chun- about are the important personal duties.' Protaze, 'to cultivate himself and regulate others.' bably it is so, but all this cannot be put in a 泥 in the 4th tone, explained in the diction- translation. On近思, compare Vi zxviii. ary by 卷 ( water impeded.:Ho Yen makes 3.仁在其中,compare VII. xv; XIII.

xviii.

the 小道to be 異端, 'strange principles.. 7. LEARNING IS THE STUDENT'S WORKSHOP:-BY

5. THE INDICATIONS OF A REAL LOVE OF LEARN-TSZE-HSLA. is here 'a place for the display ING :-BY TBZE-HSIA.

6. HOW LEARNING SHOULD BE PURSUED TO LEAD TO VIRTUE :—BY TSZX-HSLA. K'ung Ân-kwo ex

and sale of goods. A certain quarter was assigned anciently in Chinese towns and cities for mechanics, and all of one art were required

CHAP. VIII. Tsze-hsiâ said, 'The mean man is sure to gloss his

faults.'

CHAP. IX. Tsze-hsia said, 'The superior man undergoes three changes. Looked at from a distance, he appears stern; when approached, he is mild; when he is heard to speak, his language is firm and decided.'

CHAP. X. Tsze-bsiâ said, 'The superior man, having obtained their confidence, may then impose labours on his people. If he have not gained their confidence, they will think that he is oppressing them. Having obtained the confidence of his prince, one may then remonstrate with him. If he have not gained his confidence, the prince will think that he is vilifying him."

CHAP. XI. Tsze-hsia said, 'When a person does not transgress the boundary-line in the great virtues, he may pass and repass it in the small virtues.’

to have their shops together. This is still very much the case. A son must follow his father's profession, and, seeing nothing but the exercise of that around him, it was supposed that he would not be led to think of anything else, and become very proficient in it.

8. GLOSSING HIS FAULTS THE PROOF OF THE MEAN MAN :—BY TSZE-HSIA. Literally, 'The faults of

10. THE IMPORTANCE OF ENJOYING CONFIDENCE TO THE RIGHT SERVING OF SUPERIORS AND ORDERING OF INFERIORS :-BY TSZE-HSIA. Chû Hai gives to here the double meaning of 'being

sincere,' and 'being believed in.’The last is the proper force of the term, but it requires the possession of the former quality.

11. THE GREAT VIRTUES DEMAND THE CHIEF ATTENTION, AND THE SMALL ONES MAY BE SOMEWHAT VIGLATED :—BY TSZE-HSIA. The sentiment here is very questionable. A different turn, however, is given to the chapter in the older interpreters. Hsing Ping, expanding K'ung Ånkwo, says: ——(Men of great virtue never go

the mean man, must gloss,' i. e. he is sure to gloss. Wăn, in this sense, a verb, in the 4th tone. 9. CHANGING APPEARANCES OF THE SUPERIOR MAN TO OTHERS :-BY TSZE-HSIA. Tsze-hsia probably intended Confucius by the Chun-tsze, but there is a general applicability in his language and sentiments. 望之郎之-literally, beyond the boundary-line; it is enough for

'look towards him,' 'approach him.'-The description is about equivalent to our 'fortiter in re, suaviter in modo.'

those who are virtuous in a less degree to keep near to it, going beyond and coming back.' We adopt the more natural interpretation of Cha