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so waited the approach of the Master, who said to him, 'In youth, not humble as befits a junior; in manhood, doing nothing worthy of being handed down; and living on to old age:-this is to be a pest.' With this he hit him on the shank with his staff.

CHAP. XLVII. 1. A youth of the village of Ch'üeh was employed by Confucius to carry the messages between him and his visitors. Some one asked about him, saying, 'I suppose he has made great progress.’

2. The Master said, I observe that he is fond of occupying the seat of a full-grown man; I observe that he walks shoulder to shoulder with his elders. He is not one who is seeking to make progress in learning. He wishes quickly to become a man.'

the principles of Lâo-tsze, and gave himself ex- | he was a very old acquaintance of Confucius, traordinary license in his behaviour.-See an and mentally somewhat weak. Confucius felt instance in the Li Chi, II.Sect.II.iii.24, and the kindly to him, but was sometimes provoked by note there.-the dictionary explains him to very candid expressions of his judgment | about him,–as here. the two words together by展足箕坐, but

47. CONFUCIUS'S EMPLOYMENT OF A FORWARD is a tradition that

that is the meaning of 夷 alone, and俟=待, YOUTH.

I.

關黨there

‘to wait for.’So, the commentators, old and new. Confucius lived and taught in 關里

but it is

The use of 夷 in this sense is thus explained :- much disputed 將命謂傳賓主之

·The鴟鳥 is fond of squatting, and is there

fore called the squatting ch'ih(), but it

is called by some the ch'ihi(鴟夷), and

集證 in toc. 孫 for 遜, and 弟 for 悌 賊in the sense of 賊害, , our 'pest,'

言將命 means to convey the messages

between visitors and the host.' 益者與一 the inquirer supposed that Confucius's employ

hence is used for, to squat! See the ment of the lad was to distinguish him for the progress which he had made. 2. According to the rules of ceremony, a youth must sit in the corner, the body of the room being reserved for full-grown men ;-see the Li Chî, II. Sect. I.i.18. In walking with an elder, a youth was required to keep a little behind him;–see the Li Chi, I. Sect. I. ii. chap.4.7. Confucius's employment of the lad, therefore, was to teach him

rather than 'thief.' The address of Confucius
might be translated in the 2nd person, but it is
perhaps better to keep to the 3rd, leaving the|
application to be understood. From several
references to Yüan Zang in the Lî Chî, it appears the courtesies required by his years.

BOOK XV. WEI LING KUNG.

斯日日病遂之事子。因

濫君君莫行事,則 孔衞衞

矣子子能在未嘗

亦與陳之對公

窮有子絕學之
學之曰問 問第

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窮 路 糧也

從明軍豆於五

窮 子見者日旅之孔

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CHAPTER I. 1. The duke Ling of Wei asked Confucius about tactics. Confucius replied, 'I have heard all about sacrificial ves

sels, but I have not learned military matters.' On this, he took his departure the next day.

2. When he was in Chăn, their provisions were exhausted, and his followers became so ill that they were unable to rise.

3. Tsze-lû, with evident dissatisfaction, said,‘Has the superior man likewise to endure in this way?' The Master said, 'The superior man may indeed have to endure want, but the mean man, when he is in want, gives way to unbridled license.'

HEADING OF THIS BOOK.-衛靈公第籩豆之事, VIII. iv. 3 The 俎 十五,‘The duke Ling of Wei, No. 15.

The contents of the Book, contained in forty chapters, are as miscellaneous as those of the former. Rather they are more so, some chapters bearing on the public administration of government, several being occupied with the superior man, and others containing lessons of practical wisdom. ‘All the subjects,' says Hsing Ping, 'illustrate the feeling of the sense of shame and consequent pursuit of the correct course, and therefore the Book immediately follows the preceding one.'

1. CONFUCIUS REFUSES TO TALK ON MILITARY IN THE MIDST OF DISTRESS, HE SHOWS

AFFAIRS.

THE DISCIPLES HOW THE SUPERIOR MAN IS ABove 陳,read chän, in 4th tone, the

DISTRESS. I.

dish, 18 inches long and 8 inches broad, on a

=

stand 8 inches high, upon which the flesh of victims was laid, but the meaning is sacrificial vessels generally, the business of ceremonies. It is said of Confucius, in the Historical Records,' that when a boy, he was fond of playing at and He wished by his reply and departure, to teach the duke that the rules of propriety, and not war, were essential to the government of a State. 2. From Wei, Confucius proceeded to Chăn, and there met with the distress here mentioned. It is probably the same which is referred to in XI. ii. 1, though there is some chronological difficulty about the subject. (See the note by Chû Hsi

in his preface to the Analects.) 3. 固 = ‘yes,

indeed,' with reference to Tsze-lû's question.

arrangement of the ranks of an army,' here Some take it in its sense of 'firm. The supe

tactics generally. 俎豆之事-comp.

rior man firmly endures want.'-Duke Ling,

see XIV. xx, also in Chwang-tsze, xxv.g, et al.

[graphic]

貫然多

子子之。非

行子可 篤張

敬問

雖行。已

列也與夫何爲哉恭

子 日 由知德者鮮矣

日無爲而治者其

弗忠

與而

[graphic]

識賜

之也

其矣。 以日為

CHAP. II. 1. The Master said, 'Ts'ze, you think, I suppose, that I am one who learns many things and keeps them in memory?'

2. Tsze-kung replied, 'Yes,-but perhaps it is not so?'

3. ‘No,' was the answer; ‘I seek a unity all-pervading.'

CHAP. III. The Master said, 'Yu, those who know virtue are few.'

CHAP. IV. The Master said, 'May not Shun be instanced as having governed efficiently without exertion? What did he do? He did nothing but gravely and reverently occupy his royal seat.' CHAP. V. I. Tsze-chang asked how a man should conduct himself, so as to be everywhere appreciated.

2. The Master said, 'Let his words be sincere and truthful, and his actions honourable and careful;-such conduct may be practised among the rude tribes of the South or the North. If his words be

PERSONAL EFFORT.

恭已, 'made himself

2. How CONFUCIUS AIMED AT THE KNOWLEDGE | stood as spoken with reference to the dissatisOF AN ALL-PERVADING UNITY. This chapter is to faction manifested by Tsze-lû in chapter i. If be compared with IV. xv; only, says Chû Hsi, he had possessed a right knowledge of virtue, 'that is spoken with reference to practice, he would not have been so affected by distress. and this with reference to knowledge.' But 4. How SHUN WAS ABLE TO GOVERN WITHOUT the design of Confucius was probably the same in them both; and I understand the first paragraph here as meaning-'Ts'ze, do you think that I am aiming, by the exercise of memory, to acquire a varied and extensive knowledge?' Then the 3rd paragraph is equivalent to:-'I am not doing this. My aim is to know myself, the mind which embraces all knowledge, and regulates all practice. This is

the view of the chapter given in the 日講:此一章書言學貴乎知要, This

chapter teaches that what is valuable in learning is the knowledge of that which is important.'

reverent.' 正南面,‘correctly adjusted

his southwards face;' see VI. i. Shun succeeding Yao, there were many ministers of great virtue and ability to occupy all the offices of the government. All that Shun did was by his grave and sage example. This is the lesson,

the influence of a ruler's personal character.

5. CONDUCT THAT WILL BE APPRECIATED IN ALL PARTS OF THE WORLD. I. We must supply a good deal to bring out the meaning here. Chû Hsî compares the question with that other of Tsze-chang about the scholar who may be called ; see XII. xx. 2. 2. 貊 may be regarded as

3. FEW REALLY KNOW VIRTUE. This is under- 達;

之仕子道關行見見敬行 子子其其雖

[graphic]

邦哉 哉如子子

無蘧矢日張倚參州言
伯 邦 於於里不
則玉無哉 諸衡
衡前行忠
可邦道史也也乎信
卷有如魚 天在哉行
而道矢邦 然輿立不

懷則君有

war

not sincere and truthful, and his actions not honourable and careful, will he, with such conduct, be appreciated, even in his neighbour

hood?

3. When he is standing, let him see those two things, as it were, fronting him. When he is in a carriage, let him see them attached to the yoke. Then may he subsequently carry them into practice.' 4. Tsze-chang wrote these counsels on the end of his sash.

CHAP. VI. 1. The Master said, 'Truly straightforward was the historiographer Yü. When good government prevailed in his State, he was like an arrow. When bad government prevailed, he was like an arrow.

2. ‘A superior man indeed is Chi Po-yi! When good government prevails in his State, he is to be found in office. When bad government prevails, he can roll his principles up, and keep them in his breast.)

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of the phrase is that given in the translation.

generally styled Shih Ch'iù. On his deathbed, that his body should be laid out in a place and he left a message for his prince, and gave orders manner likely to attract his attention when he paid the visit of condolence. It was so, and the

message then delivered had the desired effect.

Perhaps it was on hearing this that Confucius

3. 其, them,’i. e. such words and actions.− Let him see them 參於前,‘before him, with himself making a trio.' is properly straight and decided. 2. Chü Po-yü,-see XIV.

the bottom of a carriage,' planks laid over

wheels, a simple ‘hackery,' but here it='a carriage.' 4. denotes the ends of the sash that hang down.

6. THE ADMIRABLE CHARACTERS OF TSZE-YO AND CHÜ Po-yi.

I.

子魚 was the designa

tion of, the historiographer of Wei,

made this remark. 如矢, as an arrow,' i. e.

xxvi. 可能卷而懷之一之 is

be understood as referring to his principles," or perhaps the clause='he could roll himself up and keep himself to himself,' i. e. he kept aloof from office.--Commentators say that Tszeyû's uniform straightforwardness was not equal

to Po-yi's rightly adapting himself to circumstances.-Chwang-tsze continually mentions Tsang Shan and Shih Yü together.

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貢有

夫先問殺志

言失關

利為身 士失

賢其仁

仁人

子日志士仁人無眾生

言知者不失人亦不失言

失人不可與言而與之言失 子曰可與言而不與之言

著器子 成人办

友居曰仁。

其是工

士邦欲

之也善

CHAP. VII. The Master said, 'When a man may be spoken with, not to speak to him is to err in reference to the man. When a man may not be spoken with, to speak to him is to err in reference to our words. The wise err neither in regard to their man nor to their words.'

CHAP. VIII. The Master said, 'The determined scholar and the man of virtue will not seek to live at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete.'

The

CHAP. IX. Tsze-kung asked about the practice of virtue. Master said, The mechanic, who wishes to do his work well, must first sharpen his tools. When you are living in any State, take service with the most worthy among its great officers, and make friends of the most virtuous among its scholars.'

CHAP. X. I. Yen Yüan asked how the government of a country should be administered.

2. The Master said, ‘Follow the seasons of Hsiâ.

MEN WITH WHOM TO KEEP SILENCE. THE WISE may be translated, liter

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7. THERE ARE MEN WITH WHOM TO SPEAK, AND They will kill themselves.' No doubt suicide is included in the expression (see K'ung Ânkwo's explanation, given by Ho Yen), and Confucius here justifies that act, as in certain cases expressive of high virtue.

KNOW THEM.

失言

ally and properly,-'to lose our words,' but in
English we do not speak of 'losing men.'
8. HIGH NATURES VALUE VIRTUE MORE THAN
LIFE. The two different classes here are much
the same as in IV. ii. The first word of the
second sentence may be naturally translated—

9. HOW INTERCOURSE WITH THE GOOD AIDS THE PRACTICE OF VIRTUE. Compare 'Iron sharpeneth iron; so a man sharpeneth the countenance of his friend.'

10. CERTAIN RULES,EXEMPLIFIED IN THE ANCIENT

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