子張問善人之 中而乎 之也 師之 貨屢子也柴可 殖 日辟也也。子 焉賜囘由“愚。 億不也也鼓非 則受其疹也 而吾 屢命庶 魯。 攻 2. The Master said, ‘He is no disciple of mine. My little chil dren, beat the drum and assail him,' CHAP. XVII. 1. Ch'âi is simple. 2. Shăn is dull. 3. Shih is specious. 4. Yû is coarse. CHAP. XVIII. 1. The Master said, 'There is Hui! He has nearly attained to perfect virtue. He is often in want.' 2. ‘Tsze does not acquiesce in the appointments of Heaven, and his goods are increased by him. Yet his judgments are often correct.' CHAP. XIX. Tsze-chang asked what were the characteristics of 庶here=近,(nearly,' 6 drum and assail him,'——this refers to the prac- | preceding as one. I. 17. CHARACTERS OF THE FOUR DISCIPLES CH'AI, SHĂN, SHIH, AND Yê. It is supposed a 子曰 is missing from the beginning of this chapter. Admitting this, the sentences are to be translated in the present tense, and not in the past, which would be required if the chapter were simply the record of the compilers. 1. Ch'âi, by surname 高 and styled 子羔 (of near to.' It is often found with following, both terms together being = our nearly. To make out a meaning, the old commentators 6 【supply 聖道, (the way or doctrines of the sages,' and the modern supply 道, the truth and right' 空, 4th tone, 'emptied,' i e. brought to extremity, poor, distressed. Hûi's being brought often to this state is mentioned merely as an additional circumstance about him, intended to show that he was happy in his deep poverty. Ho Yen preserves the com ment of some one, which is worth giving here, and according to which, 空=虛中,empty there are several aliases), has his tablet now the 5th west, in the outer court of the temples. He was small and ugly, but distinguished for hearted,' free from all vanities and ambitions. his sincerity, filial piety, and justice. Such Then 屢每, (always.' In this sense 屢 was the conviction of his impartial justice, that in a time of peril he was saved by a man, whom = was the formative element of Hûi's char he had formerly punished with cutting off his acter. 2. 受,‘to receive,'here = 'to acquiesce feet. All the other names have already oc curred and been explained. 3.辟, read pi, in.’億度, 億度,‘to form a judgment.’Ts'ze, is defined in the dictionary,'practising airs of course, is Tsze-kung. with little sincerity.'-Confucius certainly does 19. THE GOOD MAN. Compare VII. xxv. By not here flatter his followers. 18. HôI AND TS'ZE CONTRASTED. In Ho Yen's 善人 Chû Hsi understands−質美而 compilation, this chapter is joined with the 未學者, one of fine natural capacity, but 諸子日有父兄在求也 西華日由也問聞斯行 也 兄問 在聞 行聞日 諸斯有子乎 聞冉 在聞者篤 季導。 Shung suk 擇日不踐迹亦不 · 日 論篤是與君拿 the GOOD man. The Master said, ' He does not tread in the footsteps of others, but, moreover, he does not enter the chamber of the sage.’ CHAP.XX. The Master said, ' If, because a man's discourse appears solid and sincere, we allow him to be a good man, is he really a superior man? or is his gravity only in appearance?' CHAP. XXI. Tsze-lû asked whether he should immediately carry into practice what he heard. The Master said, 'There are your father and elder brothers to be consulted;-why should you act on that principle of immediately carrying into practice what you hear?' Zan Yû asked the same, whether he should immediately carry into practice what he heard, and the Master answered, 'Immediately carry into practice what you hear.' Kung-hsi Hwâ said, 'Yû asked whether he should carry immediately into practice what he heard, and you said, "There are your father and elder brothers to be consulted." Ch'iû asked whether he should immediately carry into practice what he heard, and you said, "Carry it immediately into practice.” I, Ch'ih, am perplexed, and venture to ask you for an explanation.' The Master said, 'Ch'iû is retiring and slow; therefore, who has not learned.' Such a man will in many things be a law to himself, and needs not to follow in the wake of others, but after all his progress will be limited. The text is rather enigmatical.入室, compare chap. xiv. 2. Tsze-chang was the Shih of chap. xv. 20. WE MAY NOT HASTILY JUDGE A MAN TO BE GOOD FROM HIS DISCOURSE. 21. AN INSTANCE IN TSZE-LO AND ZAN YU OF How CONFUCIUS DEALT WITH HIS DISCIPLES ACCORDING TO THEIR CHARACTERS. On Tsze-lû's question, compare V. 13. 聞斯行諸, (Hearing this (=anything), should I do it at once or not ?’行諸行之乎, like舍 論 is here ‘speech,’諸in VI. iv. 兼人,兼 is explained ‘conversation.’ In Ho Yen this chapter is joined to the preceding one, and is said to give by Chû Hsi with, 'to overcome,' 'to be additional characteristics of 'the good man,' mentioned on a different occasion. The construction, however, on that view is all but inextricable. superior to.' But we can well take it in its radical signification of 'to unite,' as a hand grasps two sheaves of corn. The phrase is equivalent to our English one in the transla 者問大墨死以 進赤問 以會臣 女子之也聞 惑期 者以道事君不可則止 季子然問仲由冉求可謂 謂為 求 大異可 由臣 自臣之 死於也敢行 敢吾 I urged him forward. Yû has more than his own share of energy; therefore, I kept him back.' CHAP. XXII. The Master was put in fear in K'wang and Yen Yüan fell behind. The Master, on his rejoining him, said, I thought you had died.' Hui replied, 'While you were alive, how should I presume to die ?” CHAP. XXIII. I. Chi Tsze-zan asked whether Chung Yu and Zan Ch'iû could be called great ministers. 2. The Master said, I thought you would ask about some extraordinary individuals, and you only ask about Yu and Ch'iû! 3. What is called a great minister, is one who serves his prince according to what is right, and when he finds he cannot do so, retires. tion. Similarly, the best pure gold is called | represses the boasting of Chi Tsze-zan, and indicates an acquaintance with his traitorous 1. Chi Tsze-zan was a younger 兼金 22. YEN YUAN'S ATTACHMENT TO CONFUCIUS, purposes.' AND CONFIDENCE IN HIS MISSION. See IX. v. If brother of Chi Hwan, who was the 季氏of Hûi's answer was anything more than plea- III. i. Having an ambitious purpose on the santry, we must pronounce it foolish. The rulership of Lu, he was increasing his officers, commentators, however, expand it thus:-'I and having got the two disciples to enter his knew that you would not perish in this danger, service, he boastingly speaks to Confucius about and therefore I would not rashly expose my own life, but preserved it rather, that I might 吾以云云, literally, ‘I sup them. 2. continue to enjoy the benefit of your instruc- posed you were making a question of (= about) tions.' If we inquire how Hûi knew that Con- extraordinary men, and lo! it is a question fucius would not perish, we are informed that he shared his master's assurance that he had a about Yû and Ch'iû.'會=乃; its force is divine mission.-See VII. xxii, IX. v. rather different from what it has in II. viii, 23. A GREAT MINISTER. CHUNG-YÊ AND ZAN but is much akin to that in III. vi. 4. 具臣 CH'IO ONLY ORDINARY MINISTERS. The para phrasts sum up the contents thus:(Confucius is explained 備臣數而已,‘simply 華蓋日何日子 侍子是必有日子與 坐路故讀 民 鐵路 君 子會惡書人夫使亦 日皙夫然焉人子不 與求也可謂具臣 以再佞後有之羔從與具 吾有者為社子為也子臣 學稷子費 日矣 子焉路宰。 弒 4. ‘Now, as to Yû and Ch'iû, they may be called ordinary ministers.’ 5. Tsze-zan said, Then they will always follow their chief;– will they ?’ 6. The Master said, 'In an act of parricide or regicide, they would not follow him.' CHAP. XXIV. 1. Tsze-lû got Tsze-kâo appointed governor of Pi. 2. The Master said, 'You are injuring a man's son.' 3. Tsze-lû said, 'There are (there) common people and officers; there are the altars of the spirits of the land and grain. Why must one read books before he can be considered to have learned? 4. The Master said, ' It is on this account that I hate your glibtongued people.’ CHAP. XXV. 1. Tsze-lû, Tsăng Hsî, Zan Yû, and Kung-hsî Hwâ were sitting by the Master. 2. He said to them, Though I am a day or so older than you, do not think of that. fitted to rank among the number of officers.' studies. 2. 賊, in the sense of 害,‘to in具 often means what is merely (official' jure.’夫 as in chap. ix. 3. It qualifies the 具文: ‘an official paper.’具臣, , 'mere whole phrase 人之子, and not only the officials.’5. 之 supposes an antecedent, such Zăn. By denominating Tsze-kâo-'a man's 主,‘their master.’ as son,' Confucius intimates, I suppose, that the father was injured as well. His son ought not to be so dealt with. 3. The absurd defence of Tsze-lû. It is to this effect:-'The whole duty of man is in treating other men right, and rendering what is due to spiritual beings, and it may be learned practically without the study last chapter), and recommended (使) Tsze-kào you require.’4. 是故, ‘on this account,’ (see chap. xvii) as likely to keep the turbulent Pi in order, thereby withdrawing him from his with reference to Tsze-lû's reply. 25. THE AIMS OF TSZE-LÛ, TSANG Hsi, ZAN Yû, 年可使足民如其禮樂以 爾勇也 之乘以不長 且 求對方比旅攝路也 如為方夫三之大爾或以 其之六子年以國而知 饑之對爾居 十之使饉閒日則則 以三如求有由加千何曰 3. ‘From day to day you are saying, “ We are not known.” If some ruler were to know you, what would you like to do?' 4. Tsze-lú hastily and lightly replied, Suppose the case of a State of ten thousand chariots; let it be straitened between other large States; let it be suffering from invading armies; and to this let there be added a famine in corn and in all vegetables :-if I were intrusted with the government of it, in three years' time I could make the people to be bold, and to recognise the rules of righteous conduct.' The Master smiled at him. 5. Turning to Yen Ya, he said, Ch'id, what are your wishes?’ Ch'iû replied,Suppose a State of sixty or seventy l square, or one of fifty or sixty, and let me have the government of it;-in three years' time, I could make plenty to abound among the people. As to teaching them the principles of propriety, and music, I must wait for the rise of a superior man to do that.' AND KUNG-HSI Hwâ, AND CONFUCIUS'S REMARKS the importance which the disciples attached to ABOUT THEM. Compare V. vii and xxv. 1. The the seniority of their Master, and his wish that disciples mentioned here are all familiar to us they should attach no importance to it. In excepting Tsǎng Hsî. He was the father of 勿吾以也 we have a not uncommon inTsăng Shin, and himself by name Tien (點). version; do not consider me to be your The four are mentioned in the order of their senior.’3. 居=平居之時, the level, age, and Tien would have answered immediately as he was occupied with his harpsichord. 2. after Tsze-lû, but that Confucius passed him by, ordinary course of your lives'何以哉= 長, 3rd tone, senior.’Many understand 爾 to be your use? i.e. what course of action would 何以爲用哉 'what would you consider 輩,‘ye,’as nominative to the first y, you pursue? 4.率爾, an adverb, = (hastily. but it is better to take以=雖, although 攝, according to Chû Hsi, =管束;according 一日, one day,’would seem to indicate to Pao Hsien, =迫,straitened,''urged.' In the |