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和無寡安無傾夫如

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寡聞之求必近有櫝

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8. Zăn Yû said, But at present, Chwan-yi is strong and near to Pi; if our chief do not now take it, it will hereafter be a sorrow to his descendants.'

9. Confucius said, ' Ch'iû, the superior man hates that declining to say "I want such and such a thing," and framing explanations for the conduct.

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10. I have heard that rulers of States and chiefs of families are not troubled lest their people should be few, but are troubled lest they should not keep their several places; that they are not troubled with fears of poverty, but are troubled with fears of a want of contented repose among the people in their several places. For when the people keep their several places, there will be no poverty; when harmony prevails, there will be no scarcity of people; and when there is such a contented repose, there will be no rebellious upsettings. II. So it is.-Therefore, if remoter people are not submissive, all very active, in the Chi service. 4. It was the tive of sacrificing. The chief of Chwan-yü prerogative of the princes to sacrifice to the having this, how dared an officer of Lû to think hills and rivers within their jurisdictions; of attacking him? The is used of his rehere was the chief of Chwan-yü, royally ap-lation to the king. Chû Hsî makes the phrase pointed (the former king' is probably 成, the

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second sovereign of the Chau dynasty) to be the =公家之臣,‘a minister of the dueal

lord of the Măng mountain, that is, to preside house,' saying that the three families had over the sacrifices offered to it. This raised usurped all the dominions proper of Lû, leavhim high above any mere ministers or officers ing only the chiefs of the attached States to of Lû. The mountain Măng is in the present appear in the ducal court. I prefer the former district of Pi, in the department of Î-chau. It

was called eastern, to distinguish it from another interpretation. 何以伐為 must be

of the same name in Shen-hsî, which was the understood with reference to the Chî. See

western Mäng. 且在那域之中- Wang Yin Chih on Wei as a 語助, where

this is mentioned, to show that Chwan-yü was he quotes this text (2nd chapter of his treatise

so situated as to give Lù no occasion for appre- on the Particles). 5. 夫子 our‘master,' hension. 社稷之臣,

'a minister of the i.e. the chief of the Chi family. 6. Châu Zăn altars to the spirits of the land and grain.' To is by Chû Hsî simply called-'a good historiothose spirits only, the prince had the preroga-grapher of ancient times.' Some trace him

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the influences of civil culture and virtue are to be cultivated to attract them to be so; and when they have been so attracted, they must be made contented and tranquil.

12.‘Now, here are you, Yû and Chiû, assisting your chief. Remoter people are not submissive, and, with your help, he cannot attract them to him. In his own territory there are divisions and downfalls, leavings and separations, and, with your help, he cannot preserve it.

13. And yet he is planning these hostile movements within the State. I am afraid that the sorrow of the Chi-sun family will not be on account of Chwan-yü, but will be found within the screen of their own court.’

back to the Shang dynasty, and others only to the early times of the Châu. There are other weighty utterances of his in vogue, besides that in the text. 7. Chû Hsi ex

plains 兕by野牛, 'a wild bull

‘a The

dictionary says it is like an ox, and goes on to

place.' From this point, Confucius speaks of the general disorganization of Lû under the management of the three families, and especially of we can hardly under

the Chi. By遠人

stand the people of Chwan-yü. II. 來 is to

be understood with a hiphil force, 'to make to come,' 'to attract.' I2.

describe it as 'one-horned.' The ●本草,獸 部, says that 兕 and 犀 are different terms for the same animal, i.e. the rhinoceros. Icannot think that here is the living tortoise. and as being assisted by the two disciples, so that the

That would not be kept in a櫃, or‘coffer,'

不能來,不能 family, as controlling the government of Lû, 守 are to be understood of the Head of the Chi

reproof falls heavily on them. 13. 在蕭牆

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like a gem. Perhaps the character is, by mis- 之内, Chù Hsi simply says 蕭牆屏 take, for圭.9. The regimen of 疾 extends 她,‘hsiāo-ch'iang means a screen.' In the down to the end of the paragraph. 夫 , as in dictionary, after Ho Yen, hsiao in this pasXI. xxiv. 為之辭 is the same idiom as 爲 sage = 肅,‘reverent,' and 牆 alone means 之宰,V. vii. ro. Confucius uses the term

here with reference to the in par. 8.

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均 equality: 謂各得其分

means

(screen,' and the phrase is thus explained:— 'Officers, on reaching the screen, which they

had only to pass to find themselves in the pre

sence of their ruler, were supposed to become

more reverential;' and hence, the expression in

every one getting his own proper name and the text = 'among his own immediate officers.’

有道

希失

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國命三世希不

天下有道則應人不

下有道則政不在大土

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孔子日天下有道則

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臣夫蓋伐

6夫。天執出十自天則

CHAP. II. 1. Confucius said, 'When good government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the son of Heaven. When bad government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the princes. When these things proceed from the princes, as a rule, the cases will be few in which they do not lose their power in ten generations. When they proceed from the Great officers of the princes, as a rule, the cases will be few in which they do not lose their power in five generations. When the subsidiary ministers of the Great officers hold in their grasp the orders of the State, as a rule, the cases will be few in which they do not lose their power in three generations.

2. When right principles prevail in the kingdom, government will not be in the hands of the Great officers.

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3. When right principles prevail in the kingdom, there will be

no discussions among the common people.'

2. THE SUPREME AUTHORITY OUGHT EVER TO | on which the sovereign might order such ex

MAINTAIN ITS POWER. THE VIOLATION OF THIS RULE peditions. On the royal prerogatives, see the

ALWAYS LEADS TO RUIN, WHICH IS SPEEDIER AS

THE RANK OF THE VIOLATOR IS LOWER.-In these

中庸, XXVIII. 蓋 is here=大約

utterances, Confucius had reference to the dis- ‘generally speaking,’(as a rule.’陪臣 =

organized state of the kingdom, when 'the son

of Heaven'was fast becoming an empty name, 家臣,(family ministers.,

國命

are the

the princes of States were in bondage to their same as the previous 禮樂征伐, but

Great officers, and those again at the mercy of

their family ministers. I.

having been usurped by the princes, and now

有道,無道,again snatched from them by their officers, they

–compare XIV. i.征伐 are to be taken can no longer be spoken of as royal affairs, but 議

together, as in the translation. We read of only as 國之事, ‘State matters.’3.

four 征, i. e. expeditions, east, west, north, =私議,‘private discussions;' i. e. about and south; and of nine 伐 i. e. nine grounds the state of public affairs.

之夫 夫室

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三損便友 三於去 樂樂矣。辟諒友, 桓大公

you

war

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CHAP. III. Confucius said, 'The revenue of the State has left the ducal House now for five generations. The government has been in the hands of the Great officers for four generations. On this account, the descendants of the three Hwan are much reduced.'

CHAP. IV. Confucius said, 'There are three friendships which are advantageous, and three which are injurious. Friendship with the upright; friendship with the sincere; and friendship with the man of much observation:-these are advantageous. Friendship with the man of specious airs; friendship with the insinuatingly soft ; and friendship with the glib-tongued:these are injurious..

CHAP. V. Confucius said, 'There are three things men find enjoyment in which are advantageous, and three things they find enjoyment in which are injurious. To find enjoyment in the discriminating study of ceremonies and music; to find enjoyment in 3. ILLUSTRATION OF THE PRINCIPLES OF THE LAST Wăn (文),Wa(武),Ping(平), and Hwan duke Wăn, his rightful heir was killed, and the (桓) See the 拓餘說,III. xxvi

CHAPTER. In the year B. c. 609, at the death of

son of a concubine raised to the ruler's place. 4. THREE FRIENDSHIPS ADVANTAGEOUS,

AND

He is in the annals as duke Hsian (宣), and THREE INJURIOUS. In the 備合 it is said— after him came Ch'ăng, Hsiang, Ch'ao, and Ting, 三友下各友字俱作交字看

in whose time this must have been spoken.

their Great officers, so that it might be said the

These dukes were but shadows, pensionaries of 是我去友人,after 三友,the charrevenue had gone' from them. Observe that acter 友 is always verbal and = 交,“to have here and in the preceding chapter is used intercourse with." It is as well to translate the for‘a reign.’(The three Hwan' are the three term by (friendship' throughout. 諒 is sin

families, as being all descended from duke cere,' without the subtractions required in

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XIV. xviii. 3, XV.xxxvi便,here=習熟,

practised' 善柔-善柔之工 ̇善

the government of Lû as Wû, Tao, P'ing, and is skilfulness in being bland.'

Hwan, as Tao (悼) died before his father, and

would not be said therefore to have the government in his hands. The right enumeration is

5. THREE SOURCES OF ENJOYMENT ADVANTAGEOUS,

AND THREE INJURIOUS. Here we have with three pronunciations and in three different

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少之時血氣未定戒之

孔子日君子有三戒

speaking of the goodness of others; to find enjoyment in having many worthy friends: these are advantageous. To find enjoyment in extravagant pleasures; to find enjoyment in idleness and sauntering; to find enjoyment in the pleasures of feasting:-these are injurious.’

CHAP. VI. Confucius said, 'There are three errors to which they who stand in the presence of a man of virtue and station are liable. They may speak when it does not come to them to speak ;this is called rashness. They may not speak when it comes to them to speak; this is called concealment. They may speak without looking at the countenance of their superior;-this is called blindness.'

CHAP. VII. Confucius said, "There are three things which the superior man guards against. In youth, when the physical powers

meanings. The leading word is read áo, 4th of rank and virtue.' 'Without looking at the tone, ‘to have enjoyment in,' as in VI. xxi. countenance,'—i. e. to see whether he is paying there is a time to speak. Let that be observed,

In禮樂, it is yo, ‘music: The two others attention or not. The general principle is that

are, to or lê, 'joy,'' to delight in.' and these three errors will be avoided. 7. THE VICES WHICH YOUTH, MANHOOD, AND AGE

樂節節之i.e. it is a verb, ‘to dis

criminate;' 'to mark the divisions of.' The idea

RESPECTIVELY HAVE TO GUARD AGAINST.

血氣

isthat ceremoniesand music containing in them ‘blood and breath.’In the 中庸,XXI,凡

the principles of propriety and harmony, the

study of them could not but be beneficial to the 有血氣者=tall human beings.' Here

student himself, as having to exemplify both of the phrase is equivalent to 'the physical powers.'

those things. 驕, primarily, ‘a tall horse,' On 未定 ‘not yet settled,' the gloss in the often used for‘proud;' here = vain and extrava- 備旨—方動之時,‘the time when gant self-indulgence. 宴,‘feasting,' in- they are moving most. As to what causal re

cluding, says a gloss, eating, drinking, music, lation Confucius may have supposed to exist women, &c.' between the state of the physical powers, and

6. THREE ERRORS IN REGARD TO SPEECH TO BE the several vices indicated, that is not developed. Hsing Ping explains the first caution

AVOIDED IN THE PRESENCE OF THE GREAT.

君子: thus:- Youth embraces all the period below

according to Chû Hsi, denotes here 'a man both | 29. Then the physical powers are still weak,

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