日,言不可以若是其 以吾其 正於 也许其從子 也對子身 日 問其如日退如乎苟 與有有朝正 正 孔言聞政政子人有其 之雖子曰何不身 不日何 是子 其對可 矣 能 CHAP. XIII. The Master said, 'If a minister make his own conduct correct, what difficulty will he have in assisting in govern ment? If he cannot rectify himself, what has he to do with rectifying others ?’ CHAP. XIV. The disciple Zan returning from the court, the Master said to him, 'How are you so late?" He replied,' We had government business.' The Master said, 'It must have been family affairs. If there had been government business, though I am not now in office, I should have been consulted about it.' CHAP.XV. 1. The duke Ting asked whether there was a single sentence which could make a country prosperous. Confucius replied, 'Such an effect cannot be expected from one sentence. The old interpreters take 仁as=仁政,(vir-|ing the State, and proper only for the prince's there would only be the foundation for the virtue here realised. court. tuous government.'-To save Confucius from Confucius affects not to believe it, and the charge of vanity in what he says, in chap. x, says that at the chief's court they could only that he could accomplish in three years, it is have been discussing the affairs of his house. said, that the perfection which he predicates 不吾以一 ,–an inversion, and 以=用, 'although I am now not employed.' fil, in 13. THAT HE BE PERSONALLY CORRECT ESSEN- 4th tone.-'I should have been present and TIAL TO AN OFFICER OF GOVERNMENT. Compare heard it.' Superannuated officers might go to chap. vi. That the subject is here an officer of court on occasions of emergency, and might government, and not the ruler, appears from the also be consulted on such, though the general ; see note on VI. vi. With re-rule was to allow them to retire at 70. phrase 從政; ference to the other phraseology of the chapter, the 備旨 says that 從政 embraces 正 君, ‘the rectification of the prince,'and 正 'the rectification of the people.' See the Li Chi, I. i. Pt. i. 28. The 其 after 吾 makes a double subject, and = an emphatic I; a style more common in the Shû than in these Ana lects. 15. How THE PROSPERITY AND RUIN OF A COUNTRY MAY DEPEND ON THE RULER'S VIEW OF HIS POSITION, 14. AN IRONICAL ADMONITION TO ZAN YO ON THE HIS FEELING ITS DIFFICULTY, OR ONLY CHERISHING I. I should suppose that USURPING TENDENCIES OF THE CHI FAMILY. The A HEADSTRONG WILL. point of the chapter turns on the opposition of 一言可以興邦 and the correspondthe phrases 有政and其事也; at the ing sentence below were common sayings, court of the Chi family, that is, they had really about which the duke asks, in a way to inti been discussing matters of government, affect-| mate his disbelief of them,有諸幾 is 不易如知爲君之難也不 不亦違無以喪乎不幾 葉機 善 樂若邦 乎是 易 也 對乎 四節 不幾乎一言而喪邦乎 葉公問政子日近者說遠 也不 而幾臣 2. 'There is a saying, however, which people have t" To be a prince is difficult; to be a minister is not easy. 3. If a ruler knows this, the difficulty of being a prince,-may there not be expected from this one sentence the prosperity of his country ?’ 4. The duke then said, ‘Is there a single sentence which can ruin a country?' Confucius replied, 'Such an effect as that cannot be expected from one sentence. There is, however, the saying which people have "I have no pleasure in being a prince, but only in that no one can offer any opposition to what I say !" 5. If a ruler's words be good, is it not also good that no one oppose them ? But if they are not good, and no one opposes them, may there not be expected from this one sentence the ruin of his country ?? CHAP.XVI. I. The duke of Sheh asked about government. 2. The Master said, 'Good government obtains, when those who are near are made happy, and those who are far off are attracted.' not here in the sense of 'a spring,' or 'primum at the first, but it is better to take that mobile,' but, in the sense of ' to expect,' 'to as a preposition;- May it not be expected that from this one word, &c. ?' Similarly, par. as in , be expected from.' 言=一句 II. ii. 2. It is only the first part of the saying 平 is a preposition = our in 其言言 on which Confucius dwells. That is called 主, the principal sentence; the other is only is here used specially of the orders, rules, &c., which a ruler may issue. 16. Goon GOVERNMENT SEEN FROM ITS EFFECTS. 2. Confucius 帶說, ‘an accessory.’3. Some put a comma 葉, read shén; see VII. xviii. I. 直在其中矣 於是父爲子隱子爲 之孔子曰吾黨之直者異 之直 成。則 Suk 者公 孔 隱對 證有 攘羊而子證 不 達欲夏 見速: 小無幫 則小幸 著 來。 政 不速子 CHAP.XVII. Tsze-hsia, being governor of Chi-fu, asked about government. The Master said, 'Do not be desirous to have things done quickly; do not look at small advantages. Desire to have things done quickly prevents their being done thoroughly. Looking at small advantages prevents great affairs from being accomplished.’ CHAP. XVIII. I. The duke of Sheh informed Confucius, saying, 'Among us here there are those who may be styled upright in their conduct. If their father have stolen a sheep, they will bear witness to the fact.' 2. Confucius said, Among us, in our part of the country, those who are upright are different from this. The father conceals the misconduct of the son, and the son conceals the misconduct of the father. Uprightness is to be found in this.' 必弟 可恥謂国夷恭国 信焉宗謂使之子狄執樊 行日族士於士竟不事遲 必敢稱 稱矣。四矣。 可敬 敬問 果問 孝 日棄與 使於四方不辱君命 雨之士矣子日行已. 確 焉敢不 日何也。人 硿 小言 言再次命有 之 問仁子日居處 vae CHAP. XIX. Fan Ch'ih asked about perfect virtue. The Master said, 'It is, in retirement, to be sedately grave; in the management of business, to be reverently attentive; in intercourse with others, to be strictly sincere. Though a man go among rude, uncultivated tribes, these qualities may not be neglected.’ CHAP.XX. 1. Tsze-kung asked, saying, 'What qualities must a man possess to entitle him to be called an officer?' The Master said, He who in his conduct of himself maintains a sense of shame, and when sent to any quarter will not disgrace his prince's commission, deserves to be called an officer.' 2. Tsze-kung pursued, I venture to ask who may be placed in the next lower rank?' and he was told, He whom the circle of his relatives pronounce to be filial, whom his fellow-villagers and neighbours pronounce to be fraternal.' 3. Again the disciple asked, 'I venture to ask about the class still next in order.' The Master said, 'They are determined to be sincere in what they say, and to carry out what they do. They are obstinate little men. Yet perhaps they may make the next class.' 19. CHARACTERISTICS OF PERFECT VIRTUE. This | xx. Here it denotes-not the scholar, but the is the third time that Fan Ch'ih is represented officer., 'has shame,' i. e. will avoid as questioning the Master about, and it is all bad conduct which would subject him to resupposed by some to have been the first in proach. 2. order. 居處 (in 3rd tone), in opposition who form one body having the same ancestor. 宗族 is ‘a designation for all to執事 = dwelling alone (in retirement. They are also called 九族, ‘nine branches The rude tribes here are the I and the Ti. The of kindred,' being all of the same surname Î we met with in IX. xiii. Here it is associated from the great-great-grandfather to the great with Ti, the name of tribes on the north. great-grandson. 弟 =悌, meaning ‘sub SEVERAL DEGREES MAY BE STYLED OFFICERS, AND himself. 20. DIFFERENT CLASSES OF MEN WHO IN THEIR missive,' giving due honour to all older than 3. 確,‘the sound of stones.’惡 士,-compare on XII. 俓然‘stone-like.' The dictionary, with THE INFERIORITY OF THE MASS OF THE OFFICERS OF CONFUCIUS'S TIME. I. 善而墨取之 4. Tsze-kung finally inquired, 'Of what sort are those of the present day, who engage in government?' The Master said, 'Pooh! they are so many pecks and hampers, not worth being taken into account.’ CHAP. XXI. The Master said, 'Since I cannot get men pursuing the due medium, to whom I might communicate my instructions, I must find the ardent and the cautiously-decided. The ardent will advance and lay hold of truth; the cautiously-decided will keep themselves from what is wrong." CHAP. XXII. I. The Master said, 'The people of the south have a saying "A man without constancy cannot be either a wizard or a doctor." Good! 2. ‘Inconstant in his virtue, he will be visited with disgrace.' reference to this passage, explains it 人貌, the appearance of a small man. 4.斗之人, i.e. mere utensils. Com pare on II. xii. Dr. Williams translates the expression fairly well by ‘peck-measure men.’ 21. CONFUCIUS OBLIGED TO CONTENT HIMSELF WITH THE ARDENT AND CAUTIOUS AS DISCIPLES. Compare V. xxi, and Mencius VII. ii. 37. yet not a caution which may not be combined with decision. 有所不為 'have what they will not do.' , 22. THE IMPORTANCE OF FIXITY AND CONSTANCY OF MIND. I. I translate 巫 by ‘wizard, for want of a better term. In the Chau Li, Bk. XXVI, the wû appear sustaining a sort of official status, regularly called in to bring down spiritual beings, obtain showers, &c. They are is explained as in the translation-distinguished as men and women, though is often feminine,‘a witch,' as opposed to 覡 道傳之. The 註疏, however, gives simply-與之同處, dwell together with them.’必也狂狷乎,-comp. VIII. xvi.2. ‘a wizard.’ Confucius's use of the saying, ac cording to Chù Hsi, isthis: Since such small ought others to have it !The ranking of the people must have constancy, how much more doctors and wizards together sufficiently shows is explained in the dictionary what was the position of the healing art in those days. Chang K'ang-ch'ăng interprets by褊急,‘contracted and urgent. Opposed to E, it would seem to denote caution, but this paragraph quite inadmissibly :-'Wizards and doctors cannot manage people who have |