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成純可嚚禮反君 禮反君管仲官

乎。撮

白焉 坫門邦得

坫管氏而知禮孰不

君之好有反坫管氏亦

純如也繳如也繹如也以

可知也始作翕如也從之

也曰

300

邦君儉

君樹然

不亦為塞則

知有兩門管

suk

Master said, "The princes of States have a screen intercepting the view at their gates. Kwan had likewise a screen at his gate. The princes of States on any friendly meeting between two of them, had a stand on which to place their inverted cups. Kwan had also such a stand. If Kwan knew the rules of propriety, who does not know them?' CHAP. XXIII. The Master instructing the Grand music-master of Lü said,How to play music may be known. At the commence-ment of the piece, all the parts should sound together. As it proceeds, they should be in harmony, while severally distinct and flowing without break, and thus on to the conclusion.'

of the five za (伯or霸), leaders of the 4th tone, = 'a friendly meeting.’The 坫 princes of the nation under the Chau dynasty. from t and 占,

In the times of Confucius and Mencius, people of earth and turf. Kwan usurped the use of it, was a stand, made originally thought more of Kwan than those sages, no as he did of the screen; being as regardless of prescribed forms, as in par. 2 of expense, and 命, he came far short therefore of the Confucian

hero-worshippers, would allow. 器 see II.

xii, but its significance here is different, and

=our measure or capacity. 2. 三歸, in the

dictionary, and the commentary of Chû

idea of the Chün-tsze.

23. ON THE PLAYING OF MUSIC.

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Hsi, was the name of an extravagant tower tone, =告, ‘to tell,' to instruct. 大(= built by Kwan. There are other views of the 太師樂 was the title of the Grand music

phrase, the oldest and the best supported ap

parently being that it means ‘three wives. master. 樂其可知也,‘music, it may (A woman's marriage is called 歸.) The San be known, but the subject is not of the prinKwei and having no pluralists among his officers ciples, but the performance of music. Observe proved that he could not be parsimonious. the . Prémare says, 'adjectivis addita sensum

焉, the Ist tone, (how.’3. , a tree,' here auget et exprimit modum.' It is our ly or like,— in the sense of屏, ‘a screen, the screen of 翕如,‘blended like.’從, the 4th tone, a prince, usurped by Kwan, who was only en- the same as 縱 = 放, let go,' i.e. proceedtitled to the 簾 of a great officer. 好, the ling, swelling on.

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盡盡木

從斯人

way

者也請

美美鐸久於見吾見 矣 喪之未日

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天乎出嘗

將天日不

CHAP. XXIV. The border-warden at Î requested to be introduced to the Master, saying, ' When men of superior virtue have come to this, I have never been denied the privilege of seeing them.' The followers of the sage introduced him, and when he came out from the interview, he said, 'My friends, why are you distressed by your master's loss of office? The kingdom has long been without the principles of truth and right; Heaven is going to use your master as a bell with its wooden tongue.'

CHAP. XXV. The Master said of the Shâo that it was perfectly beautiful and also perfectly good. He said of the Wû that it was perfectly beautiful but not perfectly good.

CHAP. XXVI. The Master said, 'High station filled without indulgent generosity; ceremonies performed without reverence; mourning conducted without sorrow;-wherewith should I contemplate such ways?’

24. A STRANGER'S VIEW OF THE VOCATION OF same idiom occurs elsewhere. The 木鐸

CONFUCIUS. I was a small town on the borders was a metal bell with a wooden tongue, shaken of Wei, referred to a place in the present in making announcements, or to call people department of K'ai-făng, Ho-nan province. together. Heaven would employ Confucius to Confucius at the beginning of his wander- proclaim the truth and right. ings after leaving Lû was retiring from Wei,

the prince of which could not employ him. This was

the 喪=失位

The Ist and

25. THE COMPARATIVE MERITS OF THE MUSIC OF

SHUN AND WO. 韶 was the name of the music

| made by Shun, perfect in melody and senti

3rd 見 are read hsien, 4th tone, =通使 ment. 武 was the music of king Wû, also 得見, ‘to introduce,' or (to be introduced.' perfect in melody, but breathing the martial 之jin君子之至於斯也 has its

proper possessive power,-'In the case of a

air, indicative of its author.

26. THE DISREGARD OF WHAT IS ESSENTIAL VITIATES ALL SERVICES. The meaning of the chapter

Chin-tsze's coming to this' Tsung, the 4th tone, turns upon 何以=何有, or 以何

•to attend upon.’二三子,Two or three 者,‘wherewith.’寬 is essential to rulers,

sons,’or‘gentlemen,' = 'my friends.’ The 敬 to ceremonies, and 哀 to mourning.

a

BOOK IV. LE JIN.

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處樂仁者安仁知者

以久處約不可以長

雪鬍子日不仁者不可

不處仁焉得知

子 日里仁爲美

里仁第四

仁。

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知切
者長可

知為

CHAPTER I. The Master said, 'It is virtuous manners which constitute the excellence of a neighbourhood. If a man in selecting a residence, do not fix on one where such prevail, how can he be wise?”

CHAP. II. The Master said, 'Those who are without virtue cannot abide long either in a condition of poverty and hardship, or in a condition of enjoyment. The virtuous rest in virtue; the wise desire virtue.'

2. ONLY TRUE VIRTUE ADAPTS A MAN FOR THE VARIED CONDITIONS OF LIFE.

, 'to bind,' is

HEADING OF THIS BOOK.一里仁第四,ship, we have seen, is for the aid of virtue (I. "Virtue in a neighbourhood, No. 4.'-Such is viii. 3), and the same should be the object dethe title of this fourth Book, which is mostly sired in selecting a residence. occupied with the subject of. To render that term invariably by benevolence, would by no means suit many of the chapters. See II. i. 2. used for what binds, as an oath, a covenant ; Virtue, as a general term, would answer better. and here, the metaphor being otherwise di. The embodiment of virtue demands an acquaint-rected, it denotes a condition of poverty and ance with ceremonies and music, treated of in distress. ], 'gain,' 'profit,' used as a verb,

the last Book; and this, it is said, is the reason

why the one subject immediately follows the =貪,‘to desire,' to covet.’安仁,to

other.

1. RULE FOR THE SELECTION OF A RESIDENCE. rest in virtue,' being virtuous without effort.

According to the 周禮, five families made 利仁,‘to desire virtue,' being virtuous be. 鄰, and five 鄰里, which we might cause it is the best policy. Observe how 者

style, therefore, a hamlet or village. There are following and makes those terms other estimates of the number of its component

households. 處,3rd tone, a verb, to dwell adjectives or participles. 不可,‘may not,' in.’知, 4th tone, is the same as 智 1, (wise =不能, cannot. The inability is moral.

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'wisdom.” So, not unfrequently, below. Friend- See in the Index VII.

24

成不所不所

處子吔。 也。也也。也 也曰 子君不貧不富 以與以與 終去其賤其實 食仁道是道是 慈得人得人

閒乎 之之

人。曰

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富子 日惟仁者能好

醫日苟志於仁矣

CHAP. III. The Master said, 'It is only the (truly) virtuous man,

who can love, or who can hate, others.’

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CHAP. IV. The Master said, If the will be set on virtue, there will be no practice of wickedness.'

CHAP. V. 1. The Master said,' Riches and honours are what men desire. If it cannot be obtained in the proper way, they should not be held. Poverty and meanness are what men dislike. If it cannot be obtained in the proper way, they should not be avoided.

2. If a superior man abandon virtue, how can he fulfil the requirements of that name?

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3. The superior man does not, even for the space of a single meal, act contrary to virtue. In moments of haste, he cleaves to it. In seasons of danger, he cleaves to it.’

3. ONLY IN THE GOOD MAN ARE EMOTIONS OF|proper way. If we supply a nom. to 處 and 去, it must be 君子; he will not abide

LOVE AND HATRED RIGHT, AND TO BE DEPENDED ON.

This chapter is incorporated with the 大學 傳, X. xv. 好 and惡(read wi) are both

verbs in the 4th tone.

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2.

in,' nor ‘go away from,' riches and honours.

惡, read wa, the Ist tone, ‘how:’名

‘name,'not reputation, but the name of a

chūn-tsze, which he bears. 3. 終食之間,

(The space in which a meal can be finished ;'

meaning a short time. 造 (interchange

(able with 草次) and顛沛arewell-known

expressions, the former for haste and confu

1. For the antecedent to Ź in the recurring sion, the latter for change and danger; but it

得之 we are to look to the following is not easy to trace the attaching of those mean顛,‘to fall down,’

verbs, 處 and 去.We might translate

the first 不以道得之,‘if they can

ings to the characters.

and, the same, but the former with the

not be obtained, &c., but this would not suit face up, the other with the face down. 必 the second case. 其道,‘the way,' i.e. the 於是;-comp. Horace's‘Ommis in hoc sum.’

觀闔蓋於加 仁 仁仁 : 是。違

過子有仁乎者

人平

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日之 之矣其

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違仁造次必於是顛沛必於

日我未見好仁者惡不

者。力者不

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CHAP. VI. I. The Master said, I have not seen a person who loved virtue, or one who hated what was not virtuous. He who loved virtue, would esteem nothing above it. He who hated what is not virtuous, would practise virtue in such a way that he would not allow anything that is not virtuous to approach his person.

2. Is any one able for one day to apply his strength to virtue? I have not seen the case in which his strength would be insufficient. 3. Should there possibly be any such case, I have not seen it.’ CHAP. VII. The Master said, 'The faults of men are characteristic of the class to which they belong. By observing a man's faults, it may be known that he is virtuous.'

6. A LAMENT BECAUSE OF THE RARITY OF THE 'a particle of doubt;' as often. a transposition, as in I. ii. I.

LOVE OF VIRTUE; AND ENCOURAGEMENT TO PRAC

TISE VIRTUE. 1. The first four belong to the verbs and, and give them the force

未之有

7. A MAN IS NOT TO BE UTTERLY CONDEMNED BECAUSE HE HAS FAULTS. Such is the sentiment found in this chapter, in which we may say,

of participles. In使不仁者,者 belongs however, that Confucius is liable to the charge to不仁,and 不仁者=不仁之事, brought against Tsze-hsia, I. vii. 人之過 Commonly, 者 = the or those who,'but some- 也 stands absolutely,‘As to the faults of times also = 'that or those things which.’尙 men’各=各人,and 於=從,‘Each =加,‘to add to.' Morrison, character 尙過,‘what goes beyond.' The faults are the

man follows his class.' Observe the force of

translates the sentence wrongly-'He who loves excesses of the general tendencies. Compare virtue and benevolence can have nothing more Goldsmith's line, 'And even his failings leant said in his praise.’3. 蓋 here is 疑辭, to virtue's side.

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