.

ANALECTS

之 以

CHAP. IX. 1. The Master said, 'My children, why do you

not study the Book of Poetry?

2. 'The Odes serve to stimulate the mind.

3. 'They may be used for purposes of self-contemplation.

4. 'They teach the art of sociability.

5. 'They show how to regulate feelings of resentment.

6. From them you learn the more immediate duty of serving one's father, and the remoter one of serving one's prince.

7. From them we become largely acquainted with the names of birds, beasts, and plants.’

CHAP. X. The Master said to Po-yü, 'Do you give yourself to the Châu-nan and the Shâo-nan. The man who has not studied the Châu-nan and the Shâo-nan, is like one who stands with his face right against a wall. Is he not so ?’

9. BENEFITS DERIVED FROM STUDYING THE BOOK OF POETRY. ;-see V. xxi, VIII.iii. I translate here by 'the Book of Poetry,' because the lesson is supposed to have been given with reference to the compilation of the Odes. The is that, as in XI. ix. I, et al. 2. The descriptions in them of good and evil

the titles of the first two Books in the Songs of the States, or first part of the Shih-ching. For the meaning of the titles, see the Shih-ching, I. i. and I. ii. They are supposed to inculcate important lessons about personal virtue and family government. Chû Hsî explains by

, 'to learn,' 'to study.' It denotes the entire

may have this effect. 3. Their awarding of mastery of the studies. 女(for汝)為云

praise and blame may show a man his own

as in XV. xxi. 5. Their blending of pity and

character. 4. Their exhibitions of gravity in is imperative, the at the end not being the midst of pleasure may have this effect. 羣, interrogative. 正面牆而立 is for正 earnest desire with reproofs may teach howto 面對牆而立 In such a situation, one regulate our resentments. 7. 草木,grasses ave added Is he not so ?' to bring out the

and trees,' = plants generally.

cannot advance a step, nor see anything. I

10. THE IMPORTANCE OF STUDYING THE CHÂU. force of the fil.-This chapter in the old ediNAN AND SHAO-NAN. Châu-nan and Shao-nan are tions is incorporated with the preceding one.

云乎哉樂云樂云鐘鼓

离子日禮云禮云玉

鼓帛

buk

ini

也。

聽原

塗之

100

niö

德

也。

离子日道聽而塗說德

富子 日鄉原德之賊也

之棄也

dan

CHAP. XI. The Master said, "It is according to the rules of propriety," they say.-"It is according to the rules of propriety," and silk all that is meant by propriety? "It is

they say. Are gems

music," they say.-"It is music," they say. Are bells and drums all that is meant by music?'

CHAP. XII. The Master said, ' He who puts on an appearance of stern firmness, while inwardly he is weak, is like one of the small, mean people;-yea, is he not like the thief who breaks through, or climbs over, a wall ??

CHAP. XIII. The Master said, 'Your good, careful people of the villages are the thieves of virtue.'

CHAP. XIV. The Master said, 'To tell, as we go along, what we

have heard on the way, is to cast away our virtue.'

11. IT IS NOT THE EXTERNAL APPURTENANCES 13. CONTENTMENT WITH VULGAR WAYS AND WHICH CONSTITUTE PROPRIETY, NOR THE SOUND OF VIEWS INJURIOUS TO VIRTUE. See the sentiment INSTRUMENTS WHICH CONSTITUTES MUSIC.

禮 of this chapter explained and expanded by Men

云=所稱爲禮者, ‘as to what they cius, VII. Pt. II. xxxvii. 7, 8. 原, 4th tone, say is propriety.' The words approach the the same as 愿 See the dictionary, character quotation of a common saying. So樂云愿賊, as in XIV. xlvi, though it may be

Having thus given the common views of pro- translated here, as generally, by the term priety and music, he refutes them in the ques'thief.' tions that follow, and being present to the mind as the expressions of respect and harmony.

12. THE MEANNESS OF PRESUMPTION AND PUSILLANIMITY CONJOINED. is here not the countenance merely, but the whole outward appear. 小人 is explained by 細民, and

ance.

the latter clause shows emphatically to whom, among the low, mean people, the individual spoken of is like-a thief, namely, who is in constant fear of being detected.

14. SWIFTNESS TO SPEAK INCOMPATIBLE WITH THE CULTIVATION OF VIRTUE. It is to be understood that what has been heard contains some good lesson. At once to be talking of it withshows an indifference to our own improvement. out revolving it, and striving to practise it, 道 is ‘the way' or (road.’塗 is the same Way, alittle farther on. The glossarist on Ho Yen's work explains as meaning 'is what the virtuous do not do.' But this is evidently incorrect.

CHAP.XV.

Dung

子曰鄙夫可與事君

1. The Master said, 'There are those mean

creatures! How impossible it is along with them to serve one's prince!

2. While they have not got their aims, their anxiety is how to get them. When they have got them, their anxiety is lest they should lose them.

3. When they are anxious lest such things should be lost, there is nothing to which they will not proceed.'

CHAP.XVI. I. The Master said, ‘Anciently, men had three failings, which now perhaps are not to be found.

The high-mindedness of antiquity showed itself in a disregard of small things; the high-mindedness of the present day shows itself in wild license. The stern dignity of antiquity showed itself in grave reserve; the stern dignity of the present day shows itself in quarrelsome perverseness. The stupidity of antiquity showed itself in straightforwardness; the stupidity of the present day shows itself in sheer deceit.'

15. THE CASE OF MERCENARY OFFICERS, AND How

IT IS IMPOSSIBLE TO SERVE ONE'S PRINCE ALONG

WITH THEM. I.

with them. 2. The 之 here, and in par. 3, are

all to be understood of place and emolument.

與字作共字看,與 16. THE DEFECTS OF FORMER TTMES BECOME VICES

I.

=共'i.e.‘together with.’與哉是深 sickness, here used metaphorically for (errors,'

IN THE TIME OF CONFUCIUS. 疾,(bodily

槪其不可與意與哉 =a deep

(vices.”

=a deep- (vices' 或是之亡(ton),‘perhaps

felt lamentation on the unfitness of such per- there is the absence of them.' The next parasons to be associated with.' So, the graph shows that worse things had taken their

But as the remaining paragraphs are all occupied with describing the mercenaries, we must understand Confucius's object as being to condemn the employment of such creatures, rather

than to set forth the impossibility of serving

place. 2. That 肆 is only ‘a disregard of smaller matters,' or conventionalisms, appears from its opposition to, which has a more intense signification than in chap. viii. 4,

CHAP. XVII. The Master said, 'Fine words and an insinuating

appearance are seldom associated with virtue.'

CHAP. XVIII. The Master said, 'I hate the manner in which purple takes away the lustre of vermilion. I hate the way in which the songs of Chăng confound the music of the Ya. I hate those who with their sharp mouths overthrow kingdoms and families.’

CHAP. XIX. I. The Master said, I would prefer not speaking.' 2. Tsze-kung said, If you, Master, do not speak, what shall we, your disciples, have to record ??

3. The Master said, Does Heaven speak ? The four seasons pursue their courses, and all things are continually being produced, but does Heaven say anything?'

as in XV. xxi, also with an intenser meaning. | designation for ‘a State,' the 國, or kingdom 廉 an angular corner,' which cannot be im- of the prince, embracing the families

6

pinged against without causing pain. It is used

for‘purity,’‘modesty,' but the meaning here

appears to be that given in the translation.

17. A repetition of I. iii.

or clans,' of his great officers. For 或 we here have 那

19. THE ACTIONS OF CONFUCIUS WERE LESSONS

18. CONFUCIUS'S INDIGNATION AT THE WAY IN AND LAWS, AND NOT HIS WORDS MERELY. Such is

the scope of this chapter, according to Chû Hsi and his School. The older commentators say

that it is a caution to men to pay attention to

their conduct rather than to their words. This

such colours mentioned in the note there. interpretation is far-fetched, but, on the other I have here translated-purple.' 'Black and hand, it is not easy to defend Confucius from the carnation mixed,' it is said, ‘give 紫’(The charge of presumption in comparing himself to songs or sounds of Chăng,'—see XV. x. 'The Heaven. 3. 天何言哉(Does Heaven -see on IX. xiv. 國家 is a common speak,'—better than what does Heaven say ?’

ya,'

徵

瑟而歌使之聞之
辭以疾將命者出取
[獳悲欲見孔子孔子

我問三年之喪期

矣。旣樂禮

必矣。我

子升,必禮 曰、鑽崩。必 食燧售壞 夫 改穀

稻火旣年

瑟辭

錦已 穀樂為期

CHAP. XX. Zu Pei wished to see Confucius, but Confucius declined, on the ground of being sick, to see him. When the bearer

of this message went out at the door, (the master) took his lute and

sang to it, in order that Pei might hear him.

CHAP. XXI. 1. Tsai Wo asked about the three years' mourning

for parents, saying that one year was long enough.

2. If the superior man,' said he, 'abstains for three years from the observances of propriety, those observances will be quite lost. If for three years he abstains from music, music will be ruined.

3. Within a year the old grain is exhausted, and the new grain has sprung up, and, in procuring fire by friction, we go through all the changes of wood for that purpose. After a complete year, the mourning may stop.'

4. The Master said, 'If you were, after a year, to eat good rice, and wear embroidered clothes, would you feel at ease?' feel at ease?' 'I should,' replied Wo.

20. HOW CONFUCIUS COULD BE 'NOT AT HOME,'

AND YET GIVE INTIMATION TO THE VISITOR OF HIS
PRESENCE.

Of Zû Pei little is known. He was a small officer of Lû, and had at one time been in attendance on Confucius to receive his instructions. There must have been some reason –some fault in him why Confucius would not see him on the occasion in the text; and that he might understand that it was on that account, and not because he was really sick, that he declined his visit, the sage acted as we are told;-see the Li Chi, XVIII. Sect. II. i. 22. It is said that his fault was in trying to see the Master without using the services of an

internuncius (將命者) 1;-see XIV. xlvii.