duk 突 棄不 Wo 仲 也以 忽 八 無故親 叔士求舊不魯磬鼗 夜伯備無使公襄武 叔達於大大日入入 故臣君於; 夏伯 季适人則 每。漢 4. Wu, the master of the hand-drum, withdrew to the Han. daw 5. Yang, the assistant music-master, and Hsiang, master of the musical stone, withdrew to an island in the sea. CHAP. X. The duke of Châu addressed his son, the duke of Lût, saying, 'The virtuous prince does not neglect his relations. He does not cause the great ministers to repine at his not employing them. Without some great cause, he does not dismiss from their offices the members of old families. He does not seek in one man talents for every employment.' CHAP. XI. To Châu belonged the eight officers, Po-tâ, Poby his duties to the young king, he sent did not leave Lû, or nothing may have been known of him. 3. The river' is, of course, his son to 伯禽, here called the duke of Lû, that State as his representative. 君子 ‘the Yellow river.’According to the 四書 釋地, article LVII, the expressions 入於 河,入於漢 are to be taken as meaning is read in the 3rd tone, with the same simply,-‘lived on the banks of the Ho, the Han.' The interpretation in the translation is contains here the ideas both of rank and virtue. meaning as St. Chû Hsi, indeed, seems to after Chû Hsi, who follows the glossarist Hsing think that should be in the text, but we Ping. The ancient sovereigns had their capitals mostly north and east of (the river,' hence, the have施 in Ho Yen, who gives K'ung Ân-kwo's country north of it was called 河内, and to the south of it was called 河外. I do not see, however, the applicability of this to the (interpretation: 施易也,不以他人 之親易已之親,施 is to change. He Han, which is a tributary of the Yang-tsze, does not substitute the relatives of other men flowing through Hû-pei. 5. It was from Hsiang in the room of his own relatives.' -here that Confucius learned to play on the 琴. kwô, Chung-tû, Chung-hwû, Shû-yâ, Shu-hsiâ, Chî-sui, and Chikwa. two first being 1, or primi, the next pair , or secundi, the third, or tertii, and the last vo. One mother, bearing twins four times two men, showed the vigour of the early days of the to what reign these brothers belonged, nor is dynasty in all that was good.-It is disputed their surname ascertained.‚É‚Æ‚ in succession, and all proving distinguished ZZ seem to be honorary designations. BOOK XIX. TSZE-CHANG. 不 哀義危 loung 其祭 致子子 為信張可思命 命張 焉不執矣。喪 能篤德 子張第十九 思思 見九 CHAPTER I. Tsze-chang said, 'The scholar, trained for public duty, seeing threatening danger, is prepared to sacrifice his life. In When the opportunity of gain is presented to him, he thinks of righteousness. In sacrificing, his thoughts are reverential. mourning, his thoughts are about the grief which he should feel. Such a man commands our approbation indeed.' CHAP. II. Tsze-chang said, When a man holds fast virtue, but without seeking to enlarge it, and believes right principles, but without firm sincerity, what account can be made of his existence or non-existence?' HEADING OF THIS BOOK.一子張第十 about the scholar-officer. 見危一 'Tsze-chang, No. 19. Confucius does not appear personally in this Book at all. Chû Hsî says:-'This Book records the words of the disciples, Tsze-hsiâ being the most frequent speaker, and Tsze-kung next to him. For in the Confucian school, after Yen Yüan there was no one of such discriminating understanding as Tsze-kung, and after Tsäng Shan no one of such firm sincerity as Tsze-hsiâ.' The disciples deliver their sentiments very much after the manner of their master, and yet we can discern a falling off from him. 1. TSZE-CHANG'S OPINION OF THE CHIEF ATTRIBUTES OF THE TRUE SCHOLAR. ,-see note on XII. XX. I. Tsze-chang there asks Confucius 士一 -the danger is to be understood as threatening his country. is the is not to be explained by I as in 而包. The combination has occurred before, and= in I. xiv. It greatly intensifies the preceding J. 2. TSZE-CHANG ON NARROW-MINDEDNESS AND A HESITATING FAITH. Hsing Ping interprets this chapter in the following way :-'If a man grasp hold of his virtue, and is not widened and 不曰張。子 鳳拒 拒不我 我而異其對子 我容 夏 大 可子子夏 日之 之賢嘉所者夏張之 雖何 何不與善聞拒日日門 小其 賢於而君之可子人 道拒 與人矜子子者夏問 人人何 何不尊張與云交 有也將所能賢日之何。於 CHAP. III. The disciples of Tsze-hsiâ asked Tsze-chang about the principles that should characterize mutual intercourse. Tszechang asked, 'What does Tsze-hsiâ say on the subject?' They replied, "Tsze-hsiâ says:-" Associate with those who can advantage you. Put away from you those who cannot do so." Tsze-chang observed, 'This is different from what I have learned. The superior man honours the talented and virtuous, and bears with all. He praises the good, and pities the incompetent. Am I possessed of great talents and virtue ?-who is there among men whom I will not bear with? Am I devoid of talents and virtue ?-men will put me away from them. What have we to do with the putting away of others?' CHAP. IV. T'sze-hsiâ said, 'Even in inferior studies and employments there is something worth being looked at; but if it be enlarged by it, although he may believe good | Master. 交 -see V. xvi. In 可者不 But it is better to take the clauses as co-or- 可者, the 可 is taken differently by the principles, he cannot be sincere and generous.' dinate, and not dependent on each other. With old interpreters and the new. Hsing Ping ex| pounds :-( If the man be worthy, fit for you to we may compare XV. xxviii, 執德不弘 |have intercourse with, then have it ; but if he which suggests the taking actively. The be not worthy,'&c. On the other hand, we |find: 'If the man will advantage you, he is two last clauses are perplexing. Chû Hsî, after Ân-kwo apparently, makes them equiva- a fit person (是可者); then maintain in lent to ‘is of no consideration in the world' tercourse with him,'&c. This seems to be (猶言不足輕重) merely carrying out Confucius's rule, I. viii. 3. |Chû Hsi, however, approves of Tsze-chang's 8. THE DIFFERENT OPINIONS OF TSZE-HSIÂ AND censure of it, while he thinks also that TszeTSZE-CHANG ON THE PRINCIPLES WHICH SHOULD chang's own view is defective.-Pão Hsien REGULATE OUR INTERCOURSE WITH OTHERS. On says, 'Our intercourse with friends should be the disciples of Tsze-hsia, see the 集證, in according to Tsze-hsia's rule; general inter loc. It is strange to me that they should begin their answer to Tsze-chang with the designa |course according to Tsze-chang's.. 4. TSZE-HSTA'S OPINION OF THE INAPPLICABILITY OF SMALL PURSUIIS TO GREAT OBJEcrs. Gardening, tion 子夏, instead of saying 夫子 'our husbandry, divining, and the healing art, are 也。致 無忘其所能可謂好學也 墨子夏日日知其所亡月 矣。 其事君子學以致其道 問而近思仁在其中矣 玉子夏日百工居肆以成 益子夏日博學而篤志切 attempted to carry them out to what is remote, there is a danger of their proving inapplicable. Therefore, the superior man does not practise them.' CHAP. V. Tsze-hsiâ said, 'He, who from day to day recognises what he has not yet, and from month to month does not forget what he has attained to, may be said indeed to love to learn.' CHAP. VI. Tsze-hsia said, There are learning extensively, and having a firm and sincere aim; inquiring with earnestness, and reflecting with self-application:–virtue is in such a course.’ CHAP. VII. Tsze-hsiâ said, 'Mechanics have their shops to dwell in, in order to accomplish their works. The superior man learns, in order to reach to the utmost of his principles.' all mentioned by Chû Hsî as instances of the plains as if it were 識,‘to remember 小道,‘small ways,' here intended, having on切問而近思, the備合 says一 their own truth in them, but not available for higher purposes, or what is beyond themselves, 所問皆切已之事所思,皆 致 is imperative and emphatic,推極,身心之要 'what are inquired about are ‘push them to an extreme.' What is intended things essential to one's self; what are thought by is the far-reaching object of the Chun- about are the important personal duties.' Protsze, 'to cultivate himself and regulate others.' bably it is so, but all this cannot be put in a 泥 in the 4th tone, explained in the diction. translation. On近思, compare VI. xxviii. ary by, 'water impeded.'-Ho Yen makes 3. 仁在其中 - -compare VII. xv ; XIII. the 小道 to be 異端, (strange principles.’ 5. THE INDICATIONS OF A REAL LOVE OF LEARN ING:-BY TsZE-HSIÂ. 6. HOW LEARNING SHOULD BE PURSUED TO LEAD TO VIRTUE :-BY TSZE-HSIA. K'ung Ân-kwo ex xviii. 7. LEARNING IS THE STUDENT'S WORKSHOP:-BY TsZE-HSIA. 肆 is here 'a place for the display and sale of goods. A certain quarter was assigned anciently in Chinese towns and cities for mechanics, and all of one art were required 已勞 夏 儼 1.已而未曰厲。 大也。後信君 鬍子夏日大德不踰閑 諫則子 未以信 E 信為而 則厲後 必文 錢子夏日小人之過也 望之儼然卽之也温 子夏日君子 聽變 CHAP. VIII. Tsze-hsiâ said, 'The mean man is sure to gloss his faults.’ CHAP. IX. Tsze-hsia said, 'The superior man undergoes three changes. Looked at from a distance, he appears stern; when approached, he is mild; when he is heard to speak, his language is firm and decided.' CHAP. X. Tsze-hsiâ said, 'The superior man, having obtained their confidence, may then impose labours on his people. If he have not gained their confidence, they will think that he is oppressing them. Having obtained the confidence of his prince, one may then remonstrate with him. If he have not gained his confidence, the prince will think that he is vilifying him.' CHAP. XI. Tsze-hsiâ said, 'When a person does not transgress the boundary-line in the great virtues, he may pass and repass it in the small virtues.' to have their shops together. This is still very 10. THE IMPORTANCE OF ENJOYING CONFIDENCE much the case. A son must follow his father's TO THE RIGHT SERVING OF SUPERIORS AND ORDERprofession, and, seeing nothing but the exercise of that around him, it was supposed that he would not be led to think of anything else, and become very proficient in it. ING OF INFERIORS :-BY TSZE-HSIÂ. Chû Hsi gives to here the double meaning of 'being sincere,' and 'being believed in.' The last is the proper force of the term, but it requires the possession of the former quality. 8. GLOSSING HIS FAULTS THE PROOF OF THE MEAN MAN:—BY TSZE-HSIÂ. Literally, 'The faults of the mean man, must gloss,' i. e. he is sure to 11. THE GREAT VIRTUES DEMAND THE CHIEF gloss. Wǎn,in this sense, a verb, in the 4th tone. ATTENTION, AND THE SMALL ONES MAY BE SOMEWHAT 9. CHANGING APPEARANCES OF THE SUPERIOR VIOLATED:-BY TSZE-HSIA. The sentiment here MAN TO OTHERS:-BY TSZE-HSIA. Tsze-hsiâ pro- is very questionable. A different turn, howbably intended Confucius by the Chün-tsze, but ever, is given to the chapter in the older interthere is a general applicability in his language preters. Hsing Ping, expanding K'ung Ânkwo, says: (Men of great virtue never go and sentiments. 望之卽之literally, beyond the boundary-line; it is enough for 'look towards him,' 'approach him.'-The de- those who are virtuous in a less degree to keep scription is about equivalent to our 'fortiter in near to it, going beyond and coming back.' We re, suaviter in modo.' adopt the more natural interpretation of Chû |