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我不甘之於

喪懷

wai

我出子曰予之不仁也子

不爲也令汝安則爲之宰

甘聞樂不樂居處不安故

之夫君子之居喪食

於汝安平日安安安則爲

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喪也予也有三年之愛於

懷夫三年之喪天下之通

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The Master said, "If you can feel at ease, do it. But a superior man, during the whole period of mourning, does not enjoy pleasant food which he may eat, nor derive pleasure from music

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which he may hear. He also does not feel at ease, if he is comfortably lodged. Therefore he does not do what you propose. now you feel at ease and may do it.'

6. Tsai Wo then went out, and the Master said, 'This shows Yü's want of virtue. It is not till a child is three years old that it is allowed to leave the arms of its parents. And the three years' mourning is universally observed throughout the empire. Did Yü enjoy the three years' love of his parents?'

hended properly but 25 months, and at most 時之木,‘In boring with the 隧 to get fire, 此以人事言之一 we have changed from wood to wood through

27 months.

2.

Tsze-wo finds here a reason for his view in the Coarse food and coarse clothing were approthe trees appropriate to the four seasons.'

period of mourning. Tsze-wo is strangely in

necessity of human affairs. 3. 此以天 priate, though in varying degree, to all the 時言之−he finds here a reason for his sensible to the home-put argument of the view in‘the seasons of heaven.’隧 means Master. is to be understood here as 叙 either ‘a piece of metal,’–a speculum, with 之美者, (the most excellent grain.’The which to take fire from the sun, or a piece of 夫 demonstrative. 6. 予之不仁

wood,' with which to get fire by friction or

(boring(鑽). It has here the latter mean

ing. Certain woods were assigned to the several seasons, to be employed for this purpose, the

elm and willow, for instance, to spring, the date

and almond trees to summer, &c. 鑽燧

are

也 responds to all that has gone before, and

forms a sort of apodosis. Confucius added, it is said, the remarks in this paragraph that they might be reported to Tsai Wo (called also Tszewo), lest he should feel at ease' to go and do as he said he could. Still the reason which the Master finds for the statute-period of mourning

改火-鑽燧以取火又改乎四 for parents must be pronounced puerile.

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惡乎靈人子子霋者用

老子子有有日子 貢勇勇君路

惡者惡居下流而上

子平

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日 而而子

無無義君猶哉食 ̇義義以子

稱亦為為為尙乎有日 人有盜亂上勇色博無 小君乎。 奕所

上之惡

CHAP. XXII. The Master said, 'Hard is it to deal with him, who will stuff himself with food the whole day, without applying his mind to anything good! Are there not gamesters and chessplayers? To be one of these would still be better than doing nothing at all.' CHAP. XXIII. Tsze-lû said, 'Does the superior man esteem valour?' The Master said, 'The superior man holds righteousness to be of highest importance. A man in a superior situation, having valour without righteousness, will be guilty of insubordination; one of the lower people, having valour without righteousness, will commit robbery.'

CHAP. XXIV. I. Tsze-kung said, Has the superior man his hatreds also ?' The Master said, 'He has his hatreds. He hates those who proclaim the evil of others. He hates the man who,

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of which there are two kinds,−the 圍棋

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24. CHARACTERS DISLIKED BY CONFUCIUS AND

played with 361 pieces, and referred to the TSZE-KUNG. I. Tsze-kung is understood to have ancient Yão as its inventor, and the, intended Confucius himself by the superior or ivory chess, played with 32 pieces, and man.' is here in the sense of 'class.'

having a great analogy to our European game. 流一下位之人, 'men of low station.'

Its invention is attributed to the emperor Wû, of

the later Chau dynasty, in our 6th century. It In 君子亦有惡乎 the force of 亦

was probably borrowed from India. 爲之 is to oppose 惡 to 愛, (hatreds,’to‘loves.’ 一之 refers to 博弈賢 for 勝,

XI. XV. I.

as

in 2. Hsing Ping takes as the nominative

to 日‘he went on to say, I, Ts'ze, also,' &e.

惡圏不人閣者 者知 知亦 5果者

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惡焉其終也已

yang

孫為于 惡 者有 敢
遠難

日年四十而見

年之養

則 也女孫慈者。無 怨。 近子直以徼日禮 之與者為以賜者 勇為也惡

being in a low station, slanders his superiors. He hates those who have valour merely, and are unobservant of propriety. He hates those who are forward and determined, and, at the same time, of contracted understanding.'

6

2. The Master then inquired, Ts'ze, have also you your hatreds ?? Tsze-kung replied, 'I hate those who pry out matters, and ascribe the knowledge to their wisdom. I hate those who are only not modest, and think that they are valorous. I hate those who make known secrets, and think that they are straightforward.'

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CHAP. XXV. The Master said, ' Of all people, girls and servants are the most difficult to behave to. If you are familiar with them, they lose their humility. If you maintain-a reserve towards them, they are discontented.'

CHAP. XXVI. The Master said, 'When a man at forty is the object of dislike, he will always continue what he is.'

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The modern commentators, however, more cor- the translation.-We hardly expect such an utterance, though correct in itself, from Confucius.

rectly, understand 子, 'the Master,' as nominative to, and supply another

before 惡徼

25. THE DIFFICULTY HOW TO TREAT CONCUBINES AND SERVANTS. does not mean women

女子

26. THE DIFFICULTY OF IMPROVEMENT IN ADVANCED YEARS. According to Chinese views, at

forty a man is at his best in every way. After

we must understand 于君子,

generally, but girls, i, e. concubines. 小人, object of dislike to the superior man..

-'the

其 in the same way, is here boys, i.e. servants. 終-其終于此,the will end in this. 養, ‘to nourish,’‘to keep,'=to behave to. —Youth is doubtless the season for improveThe force of 唯,‘only,' is as indicated in | broadly stated.

ment, but the sentiment of the chapter is too

BOOK XVIII. WEI TSZE.

黜事以三仁死為

枉人去黜柳焉孔之 微微

道焉乎人下 子奴子子 日比去第

而往日日惠

殷干之 +

事而直子

人不道未士

何三而可師

諫箕八

而子

CHAPTER I. 1. The viscount of Wei withdrew from the court. The viscount of Chî became a slave to Châu. Pî-kan remonstrated with him and died.

2. Confucius said, 'The Yin dynasty possessed these three men of virtue.'

CHAP. II. Hui of Liû-hsiâ being chief criminal judge, was thrice dismissed from his office. Some one said to him, 'Is it not yet time for you, Sir, to leave this ?’He replied, 'Serving men in an upright way, where shall I go to, and not experience such a thrice-repeated HEADING OF THIS BooK.-微子第十 the last sovereign of the Yin dynasty, B. c.

(The viscount of Wei, No. 18.’ This Book, consisting of only eleven chapters, treats of various individuals famous in Chinese history, as eminent for the way in which they discharged their duties to their sovereign, or for their retirement from public service. It commemorates also some of the worthies of Confucius's days, who lived in retirement rather than be in office in so degenerate times. The object of the whole is to illustrate and vindicate the course of Confucius himself.

1. THE VISCOUNTS OF WEI AND CHÍ, AND Pi.

KAN: THREE WORTHIES OF THE YIN DYNASTY. I.

Wei-tsze and Chi-tsze are continually repeated

II54-II22. The chief of Chi, and Pi-kan, were both uncles of the tyrant. The first, seeing that remonstrances availed nothing, withdrew from court, wishing to preserve the sacrifices of their family amid the ruin which he saw was impending. The second was thrown into prison, and, to escape death, feigned madness. He was used by Châu as a buffoon. Pi-kan, persisting in his remonstrances, was put barbarously to death, the tyrant having his heart torn out, that he might see, he said, a sage's

heart. The 之in去之 is explained by 其

位,‘his place.' Its reference may also be to

by Chinese, as if they were proper names. But 衬, the tyrant himself. On 為之奴

Wei and Chi were the names of two small States,

presided over by chiefs of the Tsze, or fourth, pare 為之宰, V. vii. 3, et al.

com

degree of nobility, called viscounts, for want of a 2. How HUI OF LIU-HSIA, THOUGH OFTEN DISmore exact term. They both appear to have been MISSED FROM OFFICE, STILL CLAVE TO HIS COUNTRY. within the limits of the present Shan-hsi, Wei Liû-hsia Hûi,- -see XV. xiii. The office of the being referred to the district of 潞城,de- 士師 is described in the Chau-li, XXXIV. partment 潞安, and Chi to 榆社, depart. iii. He was under the 司寇, or minister of

ment. The chief of Wei was an elder Crime, but with many subordinate magistrates brother (by a concubine' of the tyrant Chau, under him. 三, 4th tone, as in V. xix, XI. v.

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dismissal? If I choose to serve men in a crooked way, what necessity is there for me to leave the country of my parents?'

CHAP. III. The duke Ching of Ch'i, with reference to the manner

in which he should treat Confucius, said, 'I cannot treat him as I would the chief of the Chî family. I will treat him in a manner between that accorded to the chief of the Chî, and that given to the chief of the Măng family.' He also said, 'I am old; I cannot use his doctrines' Confucius took his departure.

CHAP. IV. The people of Ch'i sent to Lú a present of female musicians, which Chi Hwan received, and for three days no court was held. Confucius took his departure.

CHAP. V. I. The madman of Ch'û, Chieh-yi, passed by Confucius, singing and saying, 'O FĀNG! O FĂNG! How is your We may translate 黜 I was dismissed from office,' or‘retired from office: 人=或人

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4. How CONFUCIUS GAVE UP OFFICIAL SERVICE IN LU. In the ninth year of the duke Ting, Confucius reached the highest point of his official service. He was minister of Crime, and also, according to the general opinion, acting premier. He effected in a few months a won

-Some remarks akin to that in the text are ascribed to Hûi's wife. It is observed by the commentator Hû (), that there ought to bederful renovation of the State, and the neigh

another paragraph, giving Confucius's judgment upon Hûi's conduct, but it has been lost. 3. HOW CONFUCIUS LEFT CH'Î, WHEN THE DUKE

COULD NOT APPRECIATE AND EMPLOY HIM.

It was

in the year B. C. 517 that Confucius went to The remarks about how he should be

Chi.

bouring countries began to fear that under his administration, Lû would overtop and subdue sent a present to Lû of fine horses and of 80 them all. To prevent this, the duke of Ch'i highly accomplished beauties. The duke of Lù was induced to receive these by the advice of

treated, &c., are to be understood as having the Head of the Chi family, Chi Sze (斯),

taken place in consultation between the duke and his ministers, and being afterwards reported to the sage. The Măng family (see II. v) was in the time of Confucius much weaker than

the Chi. The chief of it was only the 下卿,

lowest noble of Lû, while the Chî was the

or

Chi Hwan. The sage was forgotten; government was neglected. Confucius, indignant and sorrowful, withdrew from office, and for a time, from the country too. as in XVII. i. 1.

齊人, the people of Ch'i,' is to be understood

highest. Yet for the duke of Ch'i to treat Con- of the duke and his ministers.

fucius better than the duke of Lû treated the 5. CONFUCIUS AND THE MADMAN OF CH'Û, WHO chief of the Măng family, was not dishonouring BLAMES HIS NOT RETIRING FROM THE WORLD. the sage. We must suppose that Confucius left Chieh-yü was the designation of one Lû T'ung

I.

Ch'i because of the duke's concluding remarks. (陸通), a native of Ch'û, who feigned him

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