患之失富 子平 明膚張無 受問兄兄恭 天 愬子也。也有子死 君禮敬 矣。愬 想已 何海無命 焉潤行浸~ 子四而 3. « Death and life have their determined appointment; riches and honours depend upon Heaven." 4. Let the superior man never fail reverentially to order his own conduct, and let him be respectful to others and observant of propriety: then all within the four seas will be his brothers. What has the superior man to do with being distressed because he has no brothers ? CHAP. VI. Tsze-chang asked what constituted intelligence. The Master said, 'He with whom neither slander that gradually soaks into the mind, nor statements that startle like a wound in the flesh, are successful, may be called intelligent indeed. Yea, he with whom neither soaking slander, nor startling statements, are successful, may be called far-seeing.' men will love and respect him as a brother. DRESSED TO TSZE-CHANG. Tsze-chang (II. xvii), This, no doubt, is the extent of the saying. I it is said, was always seeking to be wise about have found no satisfactory gloss on the phrase things lofty and distant, and therefore Con-'the four seas.' It is found in the Shû-ching, fucius brings him back to things near at hand, the Shih-ching, and the Li Chi. In the, which it was more necessary for him to attend a sort of Lexicon, very ancient, which was once to. 浸潤之譖, (soaking, moistening, reckoned among the Ching, it is explained as a slander,' which unperceived sinks into the territorial designation, the name of the dwell great Yü is represented as having made the ing-place of all the barbarous tribes. But the mind. 膚受之愬(=and interchanged four seas as four ditches, to which he drained with ), 'statements of wrongs which startle the waters inundating 'the Middle Kingdom.' like a wound in the flesh,' to which in the surPlainly, the ancient conception was of their prise credence is given. He with whom these own country as the great habitable tract, north, things 不行,一are ‘no go,' is intelligent,一 south, east, and west of which were four seas or oceans, between whose shores and their own yea, far-seeing. 遠=明之至. So Chd Chû borders the intervening space was not very great, and occupied by wild hordes of inferior Hsi. The old interpreters differ in their view races. See the -Commentators consider Tsze-hsia's attempt skin receives dust which gradually accumu. at consolation altogether wide of the mark. lates.' This makes the phrase synonymous 6. WHAT CONSTITUTES INTELLIGENCE:-AD- with the former. 而已矣何以文爲子 矣子 食於 貢 斯 足 一者何先日去 信政 文君 子噴 立古三 必何 皆者 有何 不 而矣。日 死先已去法子足 CHAP. VII. I. Tsze-kung asked about government. The Master said, 'The requisites of government are that there be sufficiency of food, sufficiency of military equipment, and the confidence of the people in their ruler.' 2. Tsze-kung said, 'If it cannot be helped, and one of these must be dispensed with, which of the three should be foregone first?' 'The military equipment,' said the Master. 3. Tsze-kung again asked, 'If it cannot be helped, and one of the remaining two must be dispensed with, which of them should be foregone?' The Master answered, ' Part with the food. From of old, death has been the lot of all men; but if the people have no faith in their rulers, there is no standing for the State.' CHAP. VIII. 1. Chi Tsze-ch'ăng said, ' In a superior man it is only the substantial qualities which are wanted;-why should we seek for ornamental accomplishments?' 7. REQUISITES IN GOVERNMENT:-A CONVERSA- | faith in their ruler, and will not leave him or rebel.' On the 3rd paragraph he says,- If the TION WITH TSZE-KUNG. I. 兵 primarily means (weapons.’‘A soldier, the bearer of such death is the inevitable lot of men. If they are | people be without food, they must die, but weapons, is a secondary meaning. There were no standing armies in Confucius's time. The without, though they live, they have not term is to be taken here, as='military equip- wherewith to establish themselves. It is better ment,’‘preparation for war' 信之一之 for them in such case to die. Therefore it is refers to their ruler.' 3. The diffi culty here is with the concluding clause 信不立: Transferring the meaning of信 from paragraph 1, we naturally render as in the translation, and 不立國不立,the better for the ruler to die, not losing faith to his people, so that the people will prefer death rather than lose faith to him.' 8. SUBSTANTIAL QUALITIES AND ACCOMPLISHMENTS IN THE CHÜN-TSZE. I. Tsze-ch'ăng was an officer of the State of Wei, and, distressed by the pursuit in the times of what was merely external, made this not sufficiently well-con sidered remark, to which Tsze-kung replied, State will not stand.' This is the view, moreover, of the old interpreters. Chû Hsi and his in, according to Chû Hsi, an equally one-sided followers, however, seek to make much more manner. I. 何以文爲 is thus expanded of信: On the 1st paragraph he comments, in the 註疏,何用文章乃為君 'The granaries being full, and the military preparation complete, then let the influence of, 'why use accomplishments in order to instruction proceed. So shall the people have make a Chin-tsze ?’ 2. We may interpret this 百日不對饑猶也子貢 姓百足 日用哀犬質也 不姓如 足足之 徹足問 君君 君佛 乎。如 哀公問於有若曰年 醇。也、及夫 孰孰 與與徹 之 虎 电话 足。不也 吾 豹文 之猶 貢日惜乎夫子之說君 ik 足對猶若年 鞞質 2. Tsze-kung said, Alas! Your words, sir, show you to be a superior man, but four horses cannot overtake the tongue. 3. ‘Ornament is as substance; substance is as ornament. The hide of a tiger or leopard stripped of its hair, is like the hide of a dog or goat stripped of its hair.' CHAP. IX. I. The duke Âi inquired of Ya Zo, saying, 'The year is one of scarcity, and the returns for expenditure are not sufficient;-what is to be done?' 2. Yû Zo replied to him, Why not simply tithe the people?” "With two-tenths,' said the duke, 'I find them not enough;how could I do with that system of one-tenth ?’ 3. 4. Yû Zo answered, ' If the people have plenty, their prince will not be left to want alone. If the people are in want, their prince cannot enjoy plenty alone.' paragraph, as in the translation, putting a tenths being given to the farmers, and one-tenth comma after So, Chû Hsî. But the old being reserved as a contribution to the State. interpreters seem to have read right on, with- This was called the law of, which term out any comma, to 也, in which case the 通‘pervading,’‘general,' with reference, ap = paragraph would be l'Alas! sir, for the way parently, to the system of common labour. 3. A in which you speak of the superior man!' And former duke of Lu, Hsüan (B. c. 609-591), had this is the most natural construction. 3. The imposed an additional tax of another tenth modern commentators seem hypercritical in condemning Tsze-kung's language here. He shows the desirableness of the ornamental accomplishments, but does not necessarily put them on the same level with the substantial qualities. 9. LIGHT TAXATION THE BEST WAY TO SECURE THE GOVERNMENT FROM EMBARRASSMENT FOR WANT OF FUNDS. I. Duke Âi, II. xx. Yû Zo, I. ii. 2. By the statutes of the Châu dynasty, the ground was divided into allotments cultivated in common by the families located upon them, and the produce was divided equally, nine from each family's portion. 4. The meaning of this paragraph is given in the translation. Literally rendered, it is,-"The people having plenty, the prince-with whom not plenty? The people not having plenty, with whom can the prince have plenty?' Yû Zo wished to impress on the duke that a sympathy and common condition should unite him and his people. If he lightened his taxation to the regular tithe, then they would cultivate their allotments with so much vigour, that his receipts would be abundant. They would be able, moreover, to help their kind ruler in any emergency. 有臣子子不其欲主 粟不公對齊 日 景富 又 生,信張 君 不君 如臣於異。 雖君子孔 CHAP. X. 1. Tsze-chang having asked how virtue was to be exalted, and delusions to be discovered, the Master said, 'Hold faithfulness and sincerity as first principles, and be moving con tinually to what is right; this is the way to exalt one's virtue. 2. You love a man and wish him to live; you hate him and wish him to die. Having wished him to live, you also wish him to die. This is a case of delusion. 3. It may not be on account of her being rich, yet you come to make a difference.' CHAP. XI. I. The duke Ching, of Ch'i, asked Confucius about government. 2. Confucius replied, There is government, when the prince is prince, and the minister is minister; when the father is father, and the son is son.’ 3.‘Good!” said the duke; ‘if, indeed; the prince be not prince, the minister not minister, the father not father, and the son not son, although I have my revenue, can I enjoy it ?’ 10. How TO EXALT VIRTUE AND DISCOVER DELUSIONS. I. Tsze-chang, see chap. vi. The Master says nothing about the, 'discrimin translated according to the meaning in the Shih-ching. The quotation may be twisted into some sort of accordance with the preceding paragraph, as a case of delusion, but the com ating,'or‘discovering,' ofdelusions, but gives an mentator Chäng() is probably correct in instance of a twofold delusion. Life and death, supposing that it should be transferred to XVI. 11. GOOD GOVERNMENT OBTAINS ONLY WHEN ALL THE RELATIVE DUTIES ARE MAINTAINED. 1. Confucius went to Ch'i in his 36th year, B. c. 517, and same person, is another. 之=此人-But hnding the reigning duke-styled ching after in this Confucius hardly appears to be the sage. his death-overshadowed by his ministers, and 3. See the Shih-ching, II. iv. Ode rv.3. I have thinking of setting aside his eldest son from the 之闔之 也 無獄園 夫。以子無子必子宿 者子 日倦 倦張也日諾 ,日諾。其 boke 行問使聽 可學之政。無訟 也言 以於以子訟吾 與 弗文忠曰乎猶 畔約 CHAP. XII. 居 路折 I. The Master said, Ah! it is Yû, who could with half a word settle litigations!' 2. Tsze-ld never slept over a promise. CHAP. XIII. The Master said, 'In hearing litigations, I am like What is necessary, however, is to cause the people any other body. to have no litigations.’ CHAP. XIV. Tsze-chang asked about government. The Master said, 'The art of governing is to keep its affairs before the mind without weariness, and to practise them with undeviating consistency.' CHAP. XV. The Master said, 'By extensively studying all learning, and keeping himself under the restraint of the rules of propriety, one may thus likewise not err from what is right.' succession, he shaped his answer to the ques. | a case. 宿 again is explained by像,(before. tion about government accordingly. 3. ‘Al though I have the grain,' i.e. my revenue, the hand.'-'Tsze-lû made no promises beforehand.' tithe of the produce of the country. 吾得 而食諸(食諸, compare 行諸, XI. 13. To PREVENT BETTER THAN TO DETERMINE LITIGATIONS. See the大學傳,Iv.訟, as xxi), shall I be able to eat it?'—intimating opposed to獄 (preceding chapter), is used of the danger the State was exposed to from in- civil causes subordinate officers. (爭財日訟), and the other 12. WITH WHAT EASE TSZE-LO COULD SETTLE of criminal (爭罪日獄) Little stress LITIGATIONS. 1. We translate here-'could,' and not‘can,' because Confucius is simply is to be laid on the ‘I;’ much on 使 praising the disciple's character. Tsze-lû, see to influence to.’ = II. xvii. 片言-半言, (half a word.' 2. This paragraph is from the compilers, stat as= 14. THE ART OF GOVERNING. 居, as opposed ing a fact about Tsze-lû, to illustrate what the to行, must be used as an active verb, and is Master said of him. is explained by Chû explained by Chû Hsî as in the translation. refers to that aspect of government about Hsi by 留‘to leave,'‘to let remain.’Its primary meaning is-'to pass a night.' We which Tsze-chang was inquiring. 無倦= have in English, as given in the translation, 始終如一, first and last the same;" a corresponding idiom.In Ho Yen, 片言" 以忠=表裏如一, 'externally and taken as = 偏言one-sided words,' meaning internally the same. is that Tsze-lû could judge rightly on hearing half | 15. HARDLY DIFFERENT FROM VI. XXV. |