報德何 訏聼以如,或稱子 直子日其日 報日以德驥 天知 人子何我 下日為知 篇 學不其也 以以報 怨何德也不 稱 德報怨 CHAP. XXXV. The Master said, 'A horse is called a ch'î, not because of its strength, but because of its other good qualities.' CHAP. XXXVI. 1. Some one said, 'What do you say concerning the principle that injury should be recompensed with kindness? 2. The Master said, With what then will you recompense kindness? 3. Recompense injury with justice, and recompense kindness with kindness.’ CHAP. XXXVII. I. The Master said, 'Alas! there is no one that knows me.’ 2. Tsze-kung said, 'What do you mean by thus saying-that no one knows you?' The Master replied, 'I do not murmur against name, it is presumed that he was an old man. | with justice.-How far the ethics of Confucius Such a liberty in a young man would have been impudence. It is presumed also, that he was one of those men who kept themselves retired from the world in disgust. 'to perch or roost,' as a bird, used contemptuously with reference to Confucius going about among fall below our Christian standard is evident from this chapter, and even below Lao-tsze. The same expressions are attributed to Confucius in the Lî Chî, XXIX. xii, and it is there added 子曰,以德報怨則寛身 the princes and wishing to be called to office. (-A), which is explained, He 2. · 固執一不通 ‘holding one idea without intelligence.' 35. VIRTUE, AND NOT STRENGTH, THE FIT SUBJECT 驥 was the name of a famous OF PRAISE. horse of antiquity who could run 1000 l in one day. See the dictionary in voc. It is here used generally for ‘a good horse.’ 36. GOOD IS NOT TO BE RETURNED FOR EVIL; EVIL TO BE MET SIMPLY WITH JUSTICE. I. who returns good for evil is a man who is careful of his person,' i. e. will try to avert danger from himself by such a course. The author of the 翼註 says, that the injuries intended by the questioner were only trivial matters, which perhaps might be dealt with in the way he mentioned, but great offences, as those against a sovereign or a father, may not be dealt with by such an inversion of the principles of justice. ·德恩 The Master himself, however, does not fence 惠‘kindness.’怨, ‘resentment,' ' hatred,' here put for what awakens resentment, ‘wrong,' his deliverance in any way. 37. CONFUCIUS, LAMENTING THAT MEN DID NOT KNOW HIM, RESTS IN THE THOUGHT THAT HEAVEN injury. The phrase 以德報怨 is found KNEW HIM. in the 道德經 of Lâo-tsze, II. chap.lxii, 莫知我 I. 莫我知,−the inversion for 'does not know me.' He referred, but it is possible that Confucius's questioner commentators say, to the way in which he pursimply consulted him about it as a saying which sued his course, simply, out of his own he had himself heard and was inclined to ap- conviction of duty, and for his own improve prove. 2. 以直,‘with straightness,' i.e.ment, without regard to success, or the opinions Heaven. I do not grumble against men. My studies lie low, and my penetration rises high. But there is Heaven;-that knows me!” CHAP. XXXVIII. 1. The Kung-po Liâo, having slandered Tsze-ld to Chi-sun, Tsze-fa Ching-po informed Confucius of it, saying, 'Our master is certainly being led astray by the Kung-po Liao, but I have still power enough left to cut Lido off, and expose his corpse in the market and in the court.' 2. The Master said, 'If my principles are to advance, it is so ordered. If they are to fall to the ground, it is so ordered. What can the Kung-po Liâo do where such ordering is concerned ?’ of others. 2. 何為其莫知子也, duke's uncle), probably from an affinity with 'what is that which you say-no man knows the ducal House, is said by some to have been a disciple of the sage, but that is not likely, as you?”下學上達,一‘beneath I learn, we find him here slandering Tsze-lû, that' he above I penetrate;'-the meaning appears to might not be able, in his official connexion with be that he contented himself with the study the Chi family, to carry the Master's lessons of men and things, common matters as more into practice. · was the hon. epithet of Tszeambitious spirits would deem them, but from those he rose to understand the high prin- fû Ching, a great officer of Lû. refers ciples involved in them, the appointments to Chi-sun 有感志,‘is having his will of Heaven (天命);'according to one com. deceived. Exposing the bodies (陳 )of mentator. 知我者其天乎,‘He criminals, after their execution, was called who knows me, is not that Heaven ?" The 肆. The bodies of great officers' were so ex日講 paraphrases this, as if it were a solilo- posed in the court, and those of meaner criminals in the market-place. 市朝 quy,上天於冥冥之中,能知 我耳. 38. How CoNFUCIUS RESTED, AS TO THE PRO came to be employed together, though the exposure could take place only in one place, just as we have seen 兄弟 used generally for‘brother.’ GRESS OF HIS DOCTRINES, ON THE ORDERING OF 2. Fil makes the preceding clause conditional, HEAVEN: - ON OCCASION OF TSZE-LU'S BEING C SLANDERED. VOL. I. I. 1. Liao, called Kung-po (literally, =if)命=天命,‘Heaven's ordering. U 蕢 而孔門黑次 次次 子牌 擊之曰奚路 孔磬者: 頁而過孔氏之門者 氏於與。 者荷 CHAP. XXXIX. from the world. zung 辟啟 色。世 其其 1. The Master said,' Some men of worth retire 4. Some retire because of contradictory language.’ CHAP.XL. seven men.' The Master said, 'Those who have done this are CHAP. XLI. Tsze-lû happening to pass the night in Shih-măn, the gate-keeper said to him,‘Whom do you come from ?' Tsze-lû said, 'From Mr. K'ung.' 'It is he,--is it not?' said the other, 'who knows the impracticable nature of the times, and yet will be doing in them.’ CHAP. XLII. I. The Master was playing, one day, on a musical stone in Wei, when a man, carrying a straw basket, passed the door 39. DIFFERENT CAUSES WHY MEN OF WORTH | Seven men, which Chù calls 餸, chisel WITHDRAW FROM PUBLIC LIFE, AND DIFFERENT| ling.' EXTENTS TO WHICH THEY SO WITHDRAW THEM 辟i, 4th tone, = 避。其 大‘the next class,' but commentators say 41. CONDEMNATION OF CONFUCIUS'S COURSE IN SEEKING TO BE EMPLOYED, BY ONE WHO HAD Shih-măn is referred to the district of Ch'angthat the meaning is no more than ‘some,' and ch'ing, department of Chi-nan, in Shan-tung. that the terms do not indicate any comparison, morning gate,—a designation of the of the parties on the ground of their worthiness. keeper, as having to open the gate in the morn地,‘the earth,’here=territories or States. ing,perhaps one of the seven worthies of the preceding chapter. We might translate 石門 3. The ‘looks,’and language' in par. 4, are to be understood of the princes whom the worthies wished to serve.-Confucius himself could never bear to withdraw from the world. by 'Stony-gate.' It seems to have been one of the passes between Ch'i and Lû. 孔氏,‘the the final fil. 42. THE JUDGMENT OF A RETIRED WORTHY ON 40. THE NUMBER OF MEN OF WORTH WHO HAD K'ung,' or Mr. K'ung. Observe the force of WITHDRAWN FROM PUBLIC LIFE IN CONFUCIUS'S TIME. This chapter is understood in connexion with the preceding;-as appears in the translation. Chû, however, explains by, (have arisen.' Others explain it by 篇, (have CONFUCIUS'S COURSE, AND REMARK OF CONFUCIUS musical instruments of the Chinese; see Med- done this.' They also give the names of the hurst's dictionary, in voc. ai 於然日陰圜難淺也 難淺也日日 "whung 子張日書云高宗諒 一年不言何謂也子 冢君何 子唉則斯鄙有 哉 年。官 以人 droing 聽皆子諒~ theang of the house where Confucius was, and said, 'His heart is full who so beats the musical stone.' 2. A little while after, he added, 'How contemptible is the oneideaed obstinacy those sounds display! When one is taken no notice of, he has simply at once to give over his wish for public employment. Deep water must be crossed with the clothes on; shallow water may be crossed with the clothes held up. 3. The Master said, ‘How determined is he in his purpose! But this is not difficult!” CHAP. XLIII. I. Tsze-chang said, What is meant when the Shu says that Kâo-tsung, while observing the usual imperial mourning, was for three years without speaking ?? 2. The Master said, 'Why must Kâo-tsung be referred to as an example of this? The ancients all did so. When the sovereign died, the officers all attended to their several duties, taking instructions from the prime minister for three years.' by.’ Meaning ‘to go beyond,'' to exceed,' it | can hardly be construed satisfactorily. I have is in the 4th tone. 有心哉擊磬乎 notfound thisexampleof inWang Yin-chih. is to be read as one sentence, and understood as if there were a 之 after the 哉: 2.經 ,-see XIII. xx. 3. The 備合 in 書云 -see the Shû, IV. | viii. Sect. I. I, but the passage there is not terprets this clause also, as if a Ź were after exactly as in the text. It is there said that the 哉, and 經俓 had reference to the sounds of the ch'ing. 深則云云,一 -see the Shih, I. iii. 9, stanza 1. The quotation |Kao-tsung, after the three years' mourning, | still did not speak. 高宗 I was the honorary title of the king Wû-ting(武丁, B.C.I324 was intended to illustrate that we must act ac- 1264).諒(Sha,亮)陰 (read am), accordcording to circumstances. 3. 末=無之 ing to the dictionary, means the shed where Chû seems to be a mere expletive. The case is one the mourner lived the three years.' where the meaning is plain while the characters Hsî does not know the meaning of the terms. 諸安已日已脩 百 乎。已子 壤姓安斯日以路也 其脩乎以如子 病以脩人而日 啜子日上好禮則民 易使也 CHAP. XLIV. The Master said, 'When rulers love to observe the rules of propriety, the people respond readily to the calls on them for service.' CHAP. XLV. Tsze-lû asked what constituted the superior man. The Master said, 'The cultivation of himself in reverential carefulness.' ‘And is this all ?’said Tsze-ld. ‘He cultivates himself so as to give rest to others,' was the reply. And is this all?' again asked Tsze-lú. The Master said, ' He cultivates himself so as to give rest to all the people. He cultivates himself so as to give rest to all the people:-even Yâo and Shun were still solicitous about this.' CHAP. XLVI. Yuan Zang was squatting on his heels, and Tsze-chang was perplexed to know how govern-典). It i s=百家姓,(the surnames of 古之人,-the families of the people were perhaps divided at ment could be carried on during so long the hundred families,' into which number the a period of silence. 2. a very early time. The surnames of the Chinese embraces the sovereigns, and subordinate now amount to several hundreds. The small dynasty, contains nearly 450. The number princes who had their own petty courts. 總 work 百家姓帖,made in the Sung 已,in the備合it is said,一總攝也,of them' given in an appendix to Williams's 不敢放縱意也,恩 is to manage. Syllabic Dictionary, as compiled by the Rev. The meaning is, that they did not dare to allow Dr. Blodget, is 1863. In the 集證 in loc., themselves any license.' The expression is not an easy one. I have followed the paraphrasts. 44. HOW A LOVE OF THE RULES OF PROPRIETY IN RULERS FACILITATES GOVERNMENT. 45. REVERENT SELF-CULTIVATION THE DISTIN GUISHING CHARACTERISTIC OF THE CHÜN-TSZE. 以敬, it is said, are not to be taken as the we find a ridiculous reason given for the surnames being a hundred, to the effect that the ancient sages gave a surname for each of the five notes of the scale in music, and of the five great relations of life and of the four seas; consequently 5×5×4= IOO. It is to be observed, that in the Shû we find a hun rwhererwith of the Chin-tsee in cultivating him-dred surnames,' interchanged with 萬姓, self, but as the chief thing which he keeps ten thousand surnames,' and it would seem before him in the process. I translate y, needless, therefore, to seek to attach a definite therefore, by in, but in the other sentences, it indicates the realizations, or consequences, of the 修已.百姓,‘the hundred sur names,' as a designation for the mass of the explanation to the number. 堯舜其猶 ,-see VI. xxviii. 病諸,一 46. CONFUCIUS'S CONDUCT TO AN UNMANNERLY OLD MAN OF HIS ACQUAINTANCE. Yüan Zang was an people, occurs as early as in the Yao-tien (old acquaintance of Confucius, but had adopted |