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以有難

為酒有 孝食事

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於犬馬皆

敬何以別乎

"事弟子服其 子 夏問孝子日色

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游唯武

孟武伯問孝子

乎。先弟問別皆是問 生子孝乎能謂孝疾 饌服子 有能子之 會其曰,養養曰憂。 不至 今 日

CHAP. VI. Măng Wû asked what filial piety was. The Master said, 'Parents are anxious lest their children should be sick.'

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CHAP. VII. Tsze-yû asked what filial piety was. The Master said, The_filial piety of now-a-days means the support of one's parents. But dogs and horses likewise are able to do something in the way of support;-without reverence, what is there to distinguish the one support given from the other?'

CHAP. VIII. Tsze-hsiâ asked what filial piety was. The Master said, 'The difficulty is with the countenance. If, when their elders have any troublesome affairs, the young take the toil of them, and if, when the young have wine and food, they set them before their elders, is THIS to be considered filial piety?'

6. THE ANXIETY OF PARENTS ABOUT THEIR the act of an inferior to a superior. Chû Hsî gives CHILDREN AN ARGUMENT FOR FILIAL PIETY. This a different turn to the sentiment.-' But dogs enigmatical sentence has been interpreted in and horses likewise manage to get their suptwo ways.

Chû Hsi takes 唯(=惟) notin port.' The other and older interpretation is the sense of conly, but of thinking anxious. better. 至於,Coming to,'= = as to, quoad. ly.’‘Parents have the sorrow of thinking 別 = to discriminate,’“distinguish.’

anxiously about their-i. e. their children's

being unwell. Therefore children should take 8. THE DUTIES OF FILIAL PIETY MUST BE PERcare of their persons.' The old commentators FORMED WITH A CHEERFUL COUNTENANCE. 事 again take 唯 in the sense of only.’‘Let followed by 勞=the troublesome affairs' in

parents have only the sorrow of their children's

illness. Let them have no other occasion for the translation.

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弟子 in the

sorrow. This will be filial piety.' Măng phrase here extends filial duty to elders gener Wû (the honorary epithet, :

=

'Bold and of

straightforward principle')' was the son of ally, to the 兄 as well as to the 父母. Măng 1, and by name

(Chih).伯merely

We have in translating to supply their respec

indicates that he was the eldest son. tive nominatives to the two 有.食, read

7. HOW THERE MUST BE REVERENCE IN FILIAL tsze, 'rice,' and then, food generally. 先生 饌-與先生饌之,‘They give them

Dury. Tsze-yû was the designation of 言偃

a native of, and distinguished among the

disciples of Confucius for his learning. He is

now 4th on the west among 'the wise ones."

to their elders to eat.’先生= elders. The

phrase, here meaning parents, uncles, and elders generally, is applied by foreign students

is in the 4th tone,=‘to minister support to, to their teachers. 會,aspirated, = 則,‘then,’

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CHAP. IX. The Master said, 'I have talked with Hui for a whole day, and he has not made any objection to anything I said; -as if he were stupid. He has retired, and I have examined his

conduct when away from me, and found him able to illustrate my teachings. Hûi!–He is not stupid.’

CHAP. X. I. The Master said, 'See what a man does.

2. ' Mark his motives.

3. ‘Examine in what things he rests.

4. ‘How can a man conceal his character ?

5. How can a man conceal his character ?’

CHAP. XI. The Master said, 'If a man keeps cherishing his old knowledge, so as continually to be acquiring new, he may be a teacher of others.'

a transition particle. To these different inter- | is the first given to it in the dict. For the rogatories, the sage, we are told, made answer according to the character of the questioner, as each one needed instruction.

9. THE QUIET RECEPTIVITY OF THE DISCIPLE

noun to which the three

down to in the 4th par.

refer, we must go

There is a climax

Hôr. Yen Hai (顏囘), styled 子淵,in所以,所由(what from ),and 所安, was Confucius's favourite disciple, and is now and acorresponding one in the verbs 視,觀, honoured with the first place east among his and察. 4. 焉, generally a final particle,

four assessors in his temples, and with the title

of 復聖顔子,The second sage, the phi

losopher Yen.' At 29 his hair was entirely

white, and at 33 he died, to the excessive grief of

the sage. The subject of is, and that of

省(as in L. iv) is吾.其私,‘his privacy,’

in 2nd tone, is here in the rst, an interrogative,

=how? Its interrogative force blends with

the exclamatory of at the end.

11. To BE ABLE TO TEACH OTHERS ONE MUST

FROM HIS OLD STORES BE CONTINUALLY DEVELOPING

THINGS NEW.

温 is expressed in the dictionary

meaning only his way when not with the by燒, and, with reference to this very passage,

master. 亦, ‘also,’takes up 如愚, He it is said, (one's old learning being thoroughly

was so, and also thus. 囘也, see I. xv. 3.

10. How To DETERMINE THE CHARACTERS OF MEN.

mastered, again constantly to practise it, is

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called Modern commentators say that the ‘new learning is in the old. The idea pro

I. 以 is explained as =行,or行用,‘does. bably is that of assimilating old acquisitions

The same, though not its common meaning, |and new.

Compare 中庸, XXVII. vi.

其言而後從之

子曰君子不器

子貢問君子子日先行

子從君

useu

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人比而不周

子曰君子周而不比小

學日

周。

而不學則殆

离子曰學而不思則罔思

太子日攻乎異端斯害也

chi

CHAP. XII. The Master said, 'The accomplished scholar is not a utensil.'

CHAP. XIII. Tsze-kung asked what constituted the superior man. The Master said, 'He acts before he speaks, and afterwards speaks according to his actions.'

CHAP. XIV. The Master said, 'The superiór man is catholic and no partizan. The mean man is a partizan and not catholic.'

CHAP. XV. The Master said, 'Learning without thought is labour lost; thought without learning is perilous.'

CHAP.XVI. The Master said, The study of strange doctrines is injurious indeed!”

'With the Chün-tsze, it is principles not

men; with the small man, the reverse

12. THE GENERAL APTITUDE OF THE CHÜN-TSZE. | ‘partial,' 'partizanly.' The sentiment is this: This is not like our English saying, that' such a man is a machine,'—a blind instrument. A utensil has its particular use. It answers for that and no other. Not so with the superior man, who is ad omnia paratus.

15. IN LEARNING, READING AND THOUGHT MUST

BE COMBINED.

罔,‘a net,' used also in the

13. How WITH THE SUPERIOR MAN WORDS FOL- Sense of 'not,' as an adverb, and here as an

LOW ACTIONS.

The reply is literally‘He first adjective. The old commentators make 殆,

acts his words and afterwards follows them.'

A translator's difficulty is with the latter clause.

What is the antecedent to? It would seem

to be

‘perilous,' simply = 'wearisome to the body.

16. STRANGE DOCTRINES ARE NOT TO BE STUDIED.

攻, often ‘to attack,' as an enemy, here = ‘to

其言, but in that case there is no room | apply one's self to, to study.’端, (correct;’

for words at all. Nor is there according to the then, 'beginnings,' 'first principles;' here old commentators. In the interpretation I

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have given, Chú Hsi follows the famous Châu ‘doctrines.’也已, as in I. xiv. In Confu

Lien-ch'ï(周濂溪).

14. THE DIFFERENCE BETWEEN THE CHUN-TSZE 比, here in 4th tone, :

AND THE SMALL MAN.

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cius's time Buddhism was not in China, and

Indeed, we are ignorant to what doctrines he rewe can hardly suppose him to intend Tâoism. ferred, but his maxim is of general application.

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知之

爲不知是知也

乎知之爲知之不知

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祿。 也。

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子張學干祿子曰

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寡尤多見闕殆愼

聞闕疑慎言

whai

行其餘則寡悔言寡

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尤行寡悔祿在其中

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CHAP. XVII. The Master said, 'Yû, shall I teach you what knowledge is? When you know a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it;-this is knowledge.'

CHAP. XVIII. 1. Tsze-chang was learning with a view to official emolument.

2. The Master said, 'Hear much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others:-then you will afford few occasions for blame. See much and put aside the things which seem perilous, while you are cautious at the same time in carrying the others into practice: -then you will have few occasions for repentance. When one gives few occasions for blame in his words, and few occasions for repentance in his conduct, he is in the way to get emolument.'

17. THERE SHOULD BE NO PRETENCE IN THE sider,' 'to allow.', thus marked with a PROFESSION OF KNOWLEDGE, OR THE DENIAL OF tone, is used for, 'you.'

IGNORANCE. , by surname 1, and gener.

ally known by his designation of Tsze-lû (

路),

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was one of the most famous disciples of chang, named B, with the double surname

a native of Ch'ăn (陳), was not

Confucius, and now occupies in the temples the 4th place east in the sage's own hall. He was undistinguished in the Confucian school. Tszenoted for his courage and forwardness, a man kung praised him as a man of merit without of impulse rather than reflection. Confucius boasting, humble in a high position, and not foretold that he would come to an untimely arrogant to the helpless. From this chapter, end. He was killed through his own rashness however, it would appear that inferior motives

in a revolution in the State of Wei. The tassel

of his cap being cut off when he received his sometimes ruled him.

= 'was learning,'

death-wound, he quoted a saying-The superiori.e. at some particular time. -, 'to man must not die without his cap,' tied on the

tassel, adjusted the cap, and expired. This seek for.' 2.

關 is explained by 姑舍置, action--is much lauded. but this meaning of it is not given clearly in

Of the six, the 1st and 6th are knowledge the dictionary. Compare its use in XIII.

subjective, the other four are knowledge objec-iii. 4., Emolument is herein,' - 'to take to be,' 'to con- i.e. it will come without seeking; the individual

tive.

=

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則則臨忠

勸忠之以季諸諸服哀 舉 勸康直枉孔公

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則之 問民民對日

教敬何使不服日何 不 子民服舉舉為 能慈曰敬 枉直則

CHAP. XIX. The duke Âi asked, saying, 'What should be done in order to secure the submission of the people?' Confucius replied, 'Advance the upright and set aside the crooked, then the people will submit. Advance the crooked and set aside the upright, then the people will not submit.'

CHAP. XX. Chi K'ang asked how to cause the people to reverence their ruler, to be faithful to him, and to go on to nerve themselves to virtue. The Master said, Let him preside over them with gravity; -then they will reverence him. Let him be filial and kind to all;then they will be faithful to him. Let him advance the good and teach the incompetent;-then they will eagerly seek to be virtuous.' CHAP. XXI. I. Some one addressed Confucius, saying, ‘Sir, why are you not engaged in the government?'

is on the way to it. The lesson is that we are soother,' was the honorary epithet of Chi-sun

temporal concerns.

19. How A PRINCE BY THE RIGHT EMPLOYMENT

to do what is right, and not be anxious about Fei(肥), the head of one of the three great families of Lû; see chap. v. His idea is seen OF HIS OFFICERS MAY SECURE THE REAL SUBMISSION in, 'to cause,' the power of force; that OF HIS SUBJECTS. Ĝi was the honorary epithet of Confucius appears in ], 'then,' the power of蔣, duke of Lû (B.c. 494-468);—Confucius (of influence. In 以勸,以 is said to = 與, together with,’“mutually.’勸, to advise,’

died in his 16th year. According to the laws

for posthumous titles,哀 denotes the re

spectful and benevolent, early cut off' 哀

=

'to teach,' has also in the dictionary the mean

ing-‘to rejoice to follow' which is its force

The to-be-lamented duke.’錯, 4th here,為善, (the practice of goodness,' being

tone, =置, 'to set aside.' 諸 is partly eu

phonious, but also indicates the plural. 孔 子對日,The philosopher K'ung replied.'

| understood. Wang Yin-chih (on the Particles)

says that in this (and similar passages) 以

unites the meanings of 與 and 而; and this

is the view which I have myself long held.

Here, for the first time, the sage is called by 21. CONFUCIUS'S EXPLANATION OF HIS NOT BEING

his surname, and對 is used, as indicating IN ANY OFFICE.

the reply of an inferior to a superior.

20. EXAMPLE IN SUPERIORS IS MORE POWERFUL THAN FORCE. K'ang, 'easy and pleasant, people

I.

或謂孔子,—the

sur

name indicates that the questioner was not a disciple. Confucius had his reason for not being in office at the time, but it was not ex

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