惡人何子貢 日日 日問 周不君不 者曰可鄉 好未 人 可鄉皆 矣。 不不皆之 善者惡之 薹子日君子易事而 也說之不以道不說也及 及說 3. The Master said,This arises simply from not attending to the prognostication.’ CHAP. XXIII. The Master said, 'The superior man is affable, but not adulatory; the mean man is adulatory, but not affable.’ 6 CHAP. XXIV. Tsze-kung asked, saying, : What do you say of a man who is loved by all the people of his neighbourhood?' The Master replied, 'We may not for that accord our approval of him.' 'And what do you say of him who is hated by all the people of his neighbourhood?' The Master said, ' We may not for that conclude that he is bad. It is better than either of these cases that the good in the neighbourhood love him, and the bad hate him.' CHAP. XXV. The Master said, 'The superior man is easy to serve and difficult to please. If you try to please him in any way which is not accordant with right, he will not be pleased. But in his no constancy.’2. This is a quotation from the Yi-ching, diagram; hexagram XXXII, line 3. 3. This is inexplicable to Chi Hsi. Some bring out from it the meaning in the translation.-Chăng K'ang-ch'ăng says:-'By the Yi we prognosticate good and evil, but in it there is no prognostication of people without constancy.’ 23. THE DIFFERENT MANNERS OF THE SUPERIOR AND THE MEAN MAN. Compare II. xiv, but here ally, ' not yet may.' The general meaning of a Chinese sentence is often plain, and yet we are puzzled to supply exactly the subjects, auxiliaries, &c., which other languages require. In rendering the phrase, I have followed many of the paraphrasts, who complete it thus:未可信其為賢也and未可信 其為惡也.In the 註疏, however, the second occurrence of it is expanded in the the parties are contrasted in their more private same way as the first. Compare Luke's Gospel, 易事而難說(= CHARACTERS OF THOSE OTHERS. 未可—liter-悦),—as in the translation,or we may render, 怡。謂矣。 使諗其 而圈 士子子子不子 卖日路日泰。日 人也 朋切問剛 君求 之 友切日毅 子備雖器 切偲何木 泰焉不 其使人也器之小人難事而 切偲如 訥 偲 怡斯近 偲怡可仁。 兄 謂 說難 也 弟也之 及而 怡可士 驕 其 employment of men, he uses them according to their capacity. The mean man is difficult to serve, and easy to please. If you try to please him, though it be in a way which is not accordant with right, he may be pleased. But in his employment of men, he wishes them to be equal to everything.' CHAP. XXVI. The Master said, 'The superior man has a dignified ease without pride. The mean man has pride without a dignified ease.' CHAP. XXVII. The Master said, 'The firm, the enduring, the simple, and the modest are near to virtue.' CHAP. XXVIII. Tsze-lû asked, saying, 'What qualities must a man possess to entitle him to be called a scholar?' The Master said, ‘He must be thus,-earnest, urgent, and bland:among his friends, earnest and urgent; among his brethren, bland.’ (is easily served, but is pleased with difficulty.’| tive, but not our‘wooden.’ It = 質樸 器之 -see II. xii, 器 being here a verb. simple,’‘plain.’訥, as in chap. xx. 1, but is here 'the scholar,' 27. NATURAL QUALITIES WHICH ARE FAVOUR- the gentleman of education, without reference ABLE TO VIRTUE. ★, 'wood,' here an adjec- to his being in office or not. 謂民以師亦民善 棄戰不戎可七入字 之是教日矣。以 年教 日 CHAP. XXIX. The Master said, 'Let a good man teach the people seven years, and they may then likewise be employed in war.' CHAP.XXX. The Master said, To lead an uninstructed people to war, is to throw them away.' 29. How THE GOVERNMENT OF A GOOD RULER | drilling in the people's repose from the toils of WILL PREPARE THE PEOPLE FOR WAR. 善人, agriculture. 戎‘weapons of war.’可以 a good man,’—spoken with reference to him 即戎,‘they may go to their weapons., as a ruler. The teaching is not to be under 30. THAT PEOPLE MUST BE TAUGHT, TO PREPARE stood of military training, but of the duties of THEM FOR WAR. Compare the last chapter. The life and citizenship; a people so taught are morally fitted to fight for their government. What military training may be included in the teaching, would merely be the hunting and language is very strong, and being understood as in the last chapter, shows how Confucius valued education for all classes. CHAPTER I. Hsien asked what was shameful. The Master said, 'When good government prevails in a State, to be thinking only of salary; and, when bad government prevails, to be thinking, in the same way, only of salary;-this is shameful.' HEADING OF THIS BOOK. 一憲問第十四 Ping (邢昺) ‘Hsien asked, No. 14.' The glossarist Hsing says, ‘In this Book we have the characters of the Three Kings, and Two Chiefs, the courses proper for princes and great officers, the practice of virtue, the knowledge of what 1. IT IS SHAMEFUL IN AN OFFICER TO BE CARING ONLY ABOUT HIS EMOLUMENT. Hsien is the Yüan Sze of VI. iii, and if we suppose Confucius's answer designed to have a practical application to himself, it is not easily reconcileable with what appears of his character in that other is shameful, personal cultivation, and the tran- place. 穀here=祿, ‘emolument,' but its quillizing of the people ;-all subjects of great meaning must be pregnant and intensive, as in importance in government. They are therefore collected together, and arranged after the last Book which commences with an inquiry about government.' Some writers are of opinion that the whole Book with its 47 chapters was compiled by Hsien or Yüan Sze, who appears in the first chapter. That only the name of the inquirer is given, and not his surname, is said to be our proof of this. the translation. If we do not take it so, the sentiment is contradictory to VIII. xiii. 3. K'ung Ân-kwo, however, takes the following view of the reply :-( When a country is wellgoverned, emolument is right; when a country is ill-governed, to take office and emolument is shameful.' I prefer the construction of Chû Hsi, which appears in the translation. 以圜難以 子邦子 子签 克 勇者 日 日士旦仁 仁仁伐 · 必有勇勇者不必有 不有道邦矣士則 有言者不必有德仁 怨 德危有 而吾子 子欲 懷不 者行道 言危 孫言 仁者言 sung 居知可行 不也。以焉 足 為可 節 CHAP. II. 1. 'When the love of superiority, boasting, resentments, and covetousness are repressed, this may be deemed perfect virtue.’ 2. The Master said, 'This may be regarded as the achievement of what is difficult. But I do not know that it is to be deemed perfect virtue.' CHAP. III. The Master said, 'The scholar who cherishes the love of comfort is not fit to be deemed a scholar.' CHAP. IV. The Master said, 'When good government prevails in a State, language may be lofty and bold, and actions the same. When bad government prevails, the actions may be lofty and bold, but the language may be with some reserve.' CHAP. V. The Master said, 'The virtuous will be sure to speak correctly, but those whose speech is good may not always be virtuous. Men of principle are sure to be bold, but those who are bold may not always be men of principle.' 2. THE PRAISE OF PERFECT VIRTUE IS NOT TO BE IV. xi. The 懷居 here is akin to the 懷 ALLOWED FOR THE REPRESSION OF BAD FEELINGS. In Ho Yen, this chapter is joined to the pre ceding, and Chû Hsî also takes the first para graph to be a question of Yuan Hsien. I. •克 ‘overcoming,’i.e. here = 'the love of supe riority.’伐 as in V. xxv. 3. 不行,‘do not go,' i. e. are not allowed to have their way, = are repressed. 2. 難,‘difficult,’——the doing what is difficult. Eis quoad ;-'as to its being perfect virtue, that I do not know.' there. Compare also IV. ix. 4. WHAT ONE DOES MUST ALWAYS BE RIGHT; A LESSON OF PRUDENCE. as in WHAT ONE FEELS NEED NOT ALWAYS BE SPOKEN :— VII. xxxv. position;’then ‘danger,'' dangerous.' It is used here in a good sense, meaning ‘lofty, and what may seem to be, or really be, dangerous," under a bad government, where good prin. ciples do not prevail. The 有言 5. WE MAY PREDICATE THE EXTERNAL FROM THE INTERNAL, BUT NOT VICE VERSÂ. must be understood of virtuous speaking and 者有 也。 然射宮~~ 禹慕适 ~ 不稷湯 者也 出子日君子哉若人 下夫子不答南宮适 有矣夫未有小人而仁 子日君子而不仁者 答躬舟於 若南稼俱孔 不子 尙 有得白 CHAP. VI. Nan-kung Kwo, submitting an inquiry to Confucius, said, 'I was skilful at archery, and Ao could move a boat along upon the land, but neither of them died a natural death. Yü and personally wrought at the toils of husbandry, and they became possessors of the kingdom.' The Master made no reply; but when Nan-kung Kwo went out, he said, A superior man indeed is this ! An esteemer of virtue indeed is this!' CHAP. VII. The Master said, 'Superior men, and yet not always virtuous, there have been, alas! But there never has been a mean man, and, at the same time, virtuous.’ ‘virtuously,' or correctly, be supplied to bring | Cho (寒浞), who then married his wife, and out the sense. A translator is puzzled to render 仁者 differently from 有德者. I have LEADING TO DIGNITY. said 'men of principle,' the opposition being the emperor Hau-hsiang (后相) one of their sons (澆 Chião) was the indi. vidual here named Ao, who was subsequently destroyed by the emperor Shao-k'ang, the posthumous son of Hâu-hsiang. Chî was the son of the emperor, of whose birth many prodigies are narrated, and appears in the Shûching as Hâu-chî, the minister of agriculture to Yao and Shun, by name 棄·The Chau family traced their descent lineally from him, so that though the throne only came to his descendants more than a thousand years after his time, Nan-kung Kwo speaks as if he had got it himself, as Yü did. 君子哉若人compare V. ii. The name Ao in the text should 臬 be 7. THE HIGHEST VIRTUE NOT EASILY ATTAINED TO, AND INCOMPATIBLE WITH MEANNESS. Compare IV. iv. We must supply the ‘always,' to I was afterwards slain by his minister, Han bring out the meaning. |