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民仁於禮禮禮禮

弟會不故親 親則 則則則則 子偷舊則絞亂葸

日恭而無

則於篤無 無無無無

CHAP. II. 1. The Master said, Respectfulness, without the rules of propriety, becomes laborious bustle; carefulness, without the rules of propriety, becomes timidity; boldness, without the rules of propriety, becomes insubordination; straightforwardness, without the rules of propriety, becomes rudeness.

2. 'When those who are in high stations perform well all their duties to their relations, the people are aroused to virtue. When old friends are not neglected by them, the people are preserved from meanness.’

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CHAP. III. The philosopher Tsăng being ill, he called to him the disciples of his school, and said, 'Uncover my feet, uncover my hands. It is said in the Book of Poetry, “ We should be apprehensive and cautious, as if on the brink of a deep gulf, as if treading on thin ice,” and so have I been. Now and hereafter, I know my escape from all injury to my person, O ye, my little children.'

his father's purpose, retired with his second AND OF EXAMPLE IN THOSE IN HIGH STATIONS. I. brother among the barbarous tribes of the south, We must bear in mind that the ceremonies, or and left their youngest brother in possession rules of propriety, spoken of in these Books, are of the State. The motives of his conduct not mere conventionalities, but the ordinations Tai-po kept to himself, so that the people of man's moral and intelligent nature in the

不得而稱之 could not find how to line of what is proper. 絞,(to strangle,' is here

praise him.' There is a difficulty in making explained by Chû Hsi by J. Ho Yen,

out the refusal of the empire three times, there

being different accounts of the times and ways after Ma Yung (early part of 2nd century), makes

in which he did so. Chû Hsi cuts the knot, by it=絞刺,‘sareasm.

2. There does not seem

making ‘thrice' = 'firmly,'in which solution we may acquiesce. There is as great difficulty to and this, and hence this is by many considered any connexion between the former paragraph find out a declining of the kingdom in T'ai-po's to be a new chapter, and assigned to the philowithdrawing from the petty State of Châu. It

may be added that king Wu, the first sovereign sopher Tsang. #differs here from its of the Châu dynasty, subsequently conferred on previous usage, having reference more to the Tai-po the posthumous title of Chief of Wu or station of the individuals indicated, than (哭), the country to which he had withdrawn, to their 德or virtue. 故舊-舊臣舊

and whose rude inhabitants gathered round

him. His second brother succeeded him in the 交, old ministers and old intimacies.’偷, government of them, and hence the ruling house often a verb, 'to steal; here an adjective, of Wû had the same surname as the royal

;-see

house of Chau, that namely of Chi (姬);
也已矣 give emphasis to the

VII. xxx.

preceding declaration;-compare I. xiv.

2. THE VALUE OF THE RULES OF PROPRIETY;

'mean.'

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斯 矣乎之 會 存遠正道將日 日子免

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倍色三其他疾 小履

斯言 子。薄

籑近容也

信貌善。其

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CHAP. IV. I. The philosopher Tsăng being ill, Măng Chăng

went to ask how he was.

2. Tsăng said to him, When a bird is about to die, its notes are mournful; when a man is about to die, his words are good.

3. There are three principles of conduct which the man of high rank should consider specially important :-that in his deportment and manner he keep from violence and heedlessness; that in regulating his countenance he keep near to sincerity; and that in his words and tones he keep far from lowness and impropriety. As to such matters as attending to the sacrificial vessels, there are the proper officers for them.'

to illustrate how Tsung-tsze (I. iv) had made this refers to 疾言,會子言曰

his life-long study. He made the disciples un

cover his hands and feet to show them in what

preservation those members were.

詩云

intimates that Tsang commenced the conver

sation.

3- 出
動正, and are all = verbs

governing the nouns following. is read

see the Shih-ching, II. v. I. st.6. In 而今, like 背, and with the same meaning, to rebel

as=

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we must takeÉ. Wang Yin-chih, how. against,' 'to be contrary to,' that here opposed ever, takes the first 而 =乃, and adduces being 道, the truth and right.' other instances of 乃=而Still the

is remarkable.

usage

was a

bamboo dish with a stand, made to hold fruits and seeds at sacrifice; was like it, and of

4. THE PHILOSOPHER TsĂNG's DYING COUNSELs the same size, only made of wood, and used to

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任會子而可會

重人不以子於

而曰也可寄日斯不 奪百可矣校

Shi

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昔有能

以多問於寡有若無實若

鑫會子日以能問於不能

君之託 者若問
吾無於
友實

也里

與大之

CHAP. V. The philosopher Tsang said, 'Gifted with ability, and yet putting questions to those who were not so; possessed of much, and yet putting questions to those possessed of little; having, as though he had not; full, and yet counting himself as empty; offended against, and yet entering into no altercation: formerly I had a friend who pursued this style of conduct.'

CHAP. VI. The philosopher Tsăng said, Suppose that there is an individual who can be entrusted with the charge of a young orphan prince, and can be commissioned with authority over a State of a hundred l, and whom no emergency however great can drive from his principles:―is such a man a superior man? He is a superior man indeed.'

CHAP. VII. 1. The philosopher Tsang said, "The officer may not be without breadth of mind and vigorous endurance. His burden is heavy and his course is long.

5. THE ADMIRABLE SIMPLICITY AND FREEDOM | lent to 'of fifteen years or less,' and that for FROM EGOTISM OF A FRIEND OF THE PHILOSOPHER every cubit more or less we should add or TSĂNG.

Tsxxe. This friend is supposed to have been deduct five years. See the 經註集證, Yen Yüan. 'imprisonment by means of where it is also said that the ancient cubit wood,’‘stocks.' The dictionary, after the old was shorter than the modern, and only = 7.4 writers, explains it with reference to this pas-in., so that six cubits = 4.44 cubits of the present

sage, by 角也,報也, ‘altereation, re. day. But this estimate of the ancient cubit is by角也,報也,‘altercation,’‘re- | probably still too high. King Wän, it is said, torting’從事於斯, literally, followed was ten cubits high! 百里之命, Seo Mencius, V. Pt. ii. ch. ii. 6. fil amounts

things in this way."

6. A COMBINATION OF TALENTS AND VIRTUE

CONSTITUTING A CHÜN-TSZE. 六尺之孤, nearly to a question, and is answered by 也 ‘an orphan of six cubits. By a comparison of ' Yes, indeed.’

a passage in the Châu Lî and other references, it is established that of six cubits' is equiva

see

7. THE NECESSITY TO THE OFFICER OF COMPASS

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2. Perfect virtue is the burden which he considers it is his to sustain;is it not heavy? Only with death does his course stop;

is it not long ?’

CHAP. VIII.

mind is aroused.

1. The Master said, 'It is by the Odes that the

2. 'It is by the Rules of Propriety that the character is established. 3. 'It is from Music that the finish is received.'

CHAP. IX. The Master said, 'The people may be made to follow a path of action, but they may not be made to understand it.'

CHAP. X. The Master said, 'The man who is fond of daring and is dissatisfied with poverty, will proceed to insubordination. So will the man who is not virtuous, when you carry your dislike of him to

an extreme.'

scholar; but in all ages learning has been the 9. WHAT MAY, AND WHAT MAY NOT BE ATqualification for, and passport to, official em- TAINED TO WITH THE PEOPLE. According to

ployment in China, hence it is also a general Chù Hsi, the first 之 is 理所當然, designation for ‘an officer. 1, 4th tone, a-duty, what principles require, and the second noun, = ‘an office,' 'a burden borne;' with the is理之所以然, the principle of duty 8. THE EFFECTS OF POETRY, PROPRIETIES, AND He also takes 可and不可。 能 and MUSIC. These three short sentences are in form 不能 like the four, 志於道,&c., in VII. vi, but

and tone, it is the verb 'to bear.'

must be interpreted differently. There the first

as =

If the meaning were so, then the sentiment would be much too broadly expressed.

term in each sentence is a verb in the impera See 四書改錯,XVI.xv. As often in tive mood; here it is rather in the indicative. other places, the 翼註 gives the meaning There the is to be joined closely to the 1st here happily; viz. that a knowledge of the

character and here to the 3rd. There it our reasons and principles of what they are called

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詩 禮樂 have all specific reference to the

Books so called.

to do need not be required from the people,

,

不可責之民

10. DIFFERENT CAUSES OF INSUBORDINATION ;

A LESSON TO RULERS.

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CHAP. XI. The Master said, 'Though a man have abilities as admirable as those of the duke of Châu, yet if he be proud and niggardly, those other things are really not worth being looked at.' CHAP. XII. The Master said, 'It is not easy to find a man who has learned for three years without coming to be good.'

CHAP. XIII. 1. The Master said, ' With sincere faith he unites the love of learning; holding firm to death, he is perfecting the excellence of his course.

2. 'Such an one will not enter a tottering State, nor dwell in a disorganized one. When right principles of government prevail in the kingdom, he will show himself; when they are prostrated, he will keep concealed.

3. ·When a country is well-governed, poverty and a mean condition are things to be ashamed of. When a country is ill-governed, riches and honour are things to be ashamed of.'

11. THE WORTHLESSNESS OF TALENT WITHOUT | disinterested pursuit of learning. But we are VIRTUE. 'The duke of Châu;'-see VII. v. not at liberty to admit alterations of the text,

其餘,‘the overplus,' 'the superfluity,' re- unless, as received, it be absolutely unintelli

ferring to the talents,' and indicating that

ability is not the本, or root of character, not

what is essential. 也已, as in chap. i.

12. How QUICKLY LEARNING MAKES MEN GOOD. This is the interpretation of K'ung An-kwo, who takes 穀 in the sense of 善· Chù Hsi

takes the term in the sense of, emolument,' and would change into, making the whole a lamentation over the rarity of the

gible.

13. THE QUALIFICATIONS OF AN OFFICER, WHO WILL ALWAYS ACT RIGHT IN ACCEPTING AND DECLINING OFFICE. 1. This paragraph is taken as descriptive of character, the effects of whose presence we have in the next, and of its absence in the last. 2. read hsien, in 4th tone. The whole chapter seems to want the warmth of generous principle and feeling. In fact, I doubt whether its parts bear the relation and connexion which they are supposed to have.

·見 in opposition to 隱

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