反而 子 專思 而好自專生乎本 反古之道如此者烖及 日愚而好 足為 中而 保 而盡精微極高明而道 日身 身詩興不 温 及世賤 以 驕厚道 minute points which it embraces, and to raise it to its greatest height and brilliancy, so as to pursue the course of the Mean. cherishes his old knowledge, and is continually acquiring new. He He exerts an honest, generous earnestness, in the esteem and practice of all propriety. 7. Thus, when occupying a high situation he is not proud, and in a low situation he is not insubordinate. When the kingdom is well-governed, he is sure by his words to rise; and when it is illgoverned, he is sure by his silence to command forbearance to himself. Is not this what we find in the Book of Poetry,- Intelligent is he and prudent, and so preserves his person?' CHAP. XXVIII. I. The Master said, Let a man who is ignorant be fond of using his own judgment; let a man without rank be fond of assuming a directing power to himself; let a man who is living in the present age go back to the ways of antiquity;-on -on the persons of all who act thus calamities will be sure to come.' words. 6. 道 in both cases here =| 由 'to a repetition of the preceding one, in other | INSUBORDINATE.' There does seem to be a connexion of the kind thus indicated between this chapter and the last, but the principal object of proceed from,' or 'by.' It is said correctly, what is said here is to prepare the way for the that 首句是一節頭腦, the first sentence,一尊德性而道問學, is eulogium of Confucius below,the eulogium of him, a Sage without the throne. 1. The different clauses here may be understood generally, but the brains of the whole paragraph.' they have a special reference to the general scope of the chapter. Three things are required 而知新,一set -see Analects, II. xi. 7. This to give law to the kingdom: virtue (including describes the superior man, largely successful intelligence), rank, and the right time. 愚 is in pursuing the course indicated in the pre- he who wants the virtue, is he who wants ceding paragraphs, 倍-背詩曰 the Shih, III. iii. Ode VI. st. 4. --see 28. AN ILLUSTRATION OF THE SENTENCE IN THE LAST CHAPTER-IN A LOW SITUATION HE IS NOT the rank, and the last clause describes the absence of the right time.-In this last clause, there would seem to be a sentiment, which should have given course in China to the doc 用有杞禮德不倫。下禮其 之宋 用之吾從周 樂苟敢雖車 車不, 作有同制者 徵 其禮其軌度也 白位樂書 學吾吾亦焉苟同者天 周學說不雖無文文子 豊殷 夏 敢有其行 今 禮禮作其德同天 天議 2. To no one but the Son of Heaven does it belong to order ceremonies, to fix the measures, and to determine the written characters. 3. Now, over the kingdom, carriages have all wheels of the same size; all writing is with the same characters; and for conduct there are the same rules. 4. One may occupy the throne, but if he have not the proper virtue, he may not dare to make ceremonies or music. One may have the virtue, but if he do not occupy the throne, he may not presume to make ceremonies or music. 5. The Master said, ' I may describe the ceremonies of the Hsiâ dynasty, but Chî cannot sufficiently attest my words. I have learned the ceremonies of the Yin dynasty, and in Sung they still continue. I have learned the ceremonies of Châu, which are now used, and I follow Châu. trine of Progress. 2. This and the two next both the form and sound of the character. paragraphs are understood to be the words of 議,‘to discuss,' and 考, to examine,' but Tsze-sze, illustrating the preceding declara tions of Confucius. We have here the royal implying, in each case, the consequent ordering prerogatives, which might not be usurped. and settling. There is a long and eulogistic Ceremonies' are the rules regulating religion and society; 'the measures' are the prescribed forms and dimensions of buildings, carriages, clothes, &c.; 文 is said by Chû Hsi, after K'ang-chăng, to be 書名: (the names of the But the value, or, rather, small value, of such a characters.' But is properly the form of the character, representing, in the original characters of the language, the 形 or figure note here, in Confucius Sinarum Philosophus,' on the admirable uniformity secured by these prerogatives throughout the Chinese empire. It was natural for Roman Catholic writers to regard Chinese uniformity with sympathy. system in its formative influence on the characters and institutions of men may be judged, both in the empire of China, and in the Church of Rome. 3. 今, ‘now,' is said with reference of the object denoted. The character and to the time of Tsze-sze. The paragraph is in name together are styled; and is the tended to account for Confucius's not giving name appropriate to many characters, written law to the kingdom. It was not the time. or printed. 文, in the text, must denote軌 the rut of a wheel.' 4. 禮樂;but 諸之民不焉不無乎。重 庶道弗尊者信徵上焉 民本從不雖民無焉其天 諸故信善弗徵者寡下 諸身君不不從不難過有 三徵 徵子信尊下 信善 三 CHAP. XXIX. 1. He who attains to the sovereignty of the kingdom, having those three important things, shall be able to effect that there shall be few errors under his government. 2. However excellent may have been the regulations of those of former times, they cannot be attested. Not being attested, they cannot command credence, and not being credited, the people would not follow them. However excellent might be the regulations made by one in an inferior situation, he is not in a position to be honoured. Unhonoured, he cannot command credence, and not being credited, the people would not follow his rules. 3. Therefore the institutions of the Ruler are rooted in his own character and conduct, and sufficient attestation of them is given by the masses of the people. He examines them by comparison with those of the three kings, and finds them without mistake. He sets we must understand also 'the measures' and ‘characters' in par. 2. This paragraph would seem to reduce most sovereigns to the condition of rois faineants. 5. See the Analects, III. ix, xiv, which chapters are quoted here; but in regard to what is said of Sung, with an important variation. The paragraph illustrates how Confucius himself 爲下不倍。 foccu pied a low station, without being insubordinate.’ 29. AN ILLUSTRATION OF THE SENTENCE IN THE obtained as to what is intended by the 三重 chapter, to be necessary to one who would give law to the kingdom. Mão mentions this view, indicating his own approval of it. is used as a verb, 'to make few.'-'He shall be able to effect that there shall be few errors,' i.e. few errors among his officers and people. 2. By 上焉者 and 下焉者, Kang-ch'ăng understands ( sovereign and minister,'in which, again, we must pronounce him wrong. The translation follows the interpretation of Chû Hsî, it being understood that the subject of the paragraph is the regulations to be fol lowed by the people. 上焉者 having a reference both to time and to rank, 下焉者 must have the same. allusion to Confucius, and the way is still further prepared for his eulogium. 3. By 君子 is intended the 王天下者 in par. I,一 Thus there is in it an dynasties, Hsia, Yin, and Chau. This view we may safely reject. Chû Hsi makes them to be the ruling-sage. By must be intended all the royal prerogatives, mentioned in the last chapter, par. 2. This view may, possibly, be correct. But I incline to the view of the com mentator Lû (陸氏), of the T'ang dynasty, his institutions and regulations. 'Attestation of them is given by the masses of the people;' li.e. the people believe in such a ruler, and follow his regulations, thus attesting their that they refer to the virtue, station, and time, adaptation to the general requirements of which we have seen, in the notes on the last humanity. The three kings' must be taken 不則天世知百質百不王 厭遠下為人世鬼世悖而 詩之法天也以 以質不 言下是俟而俟 繆 在有 而道故 彼望 世行君 子而 動不 天 而惑也惑 them up before heaven and earth, and finds nothing in them contrary to their mode of operation. He presents himself with them before spiritual beings, and no doubts about them arise. He is prepared to wait for the rise of a sage a hundred ages after, and has no misgivings. 4. His presenting himself with his institutions before spiritual beings, without any doubts arising about them, shows that he knows Heaven. His being prepared, without any misgivings, to wait for the rise of a sage a hundred ages after, shows that he knows men. 5. Such being the case, the movements of such a ruler, illustrating his institutions, constitute an example to the world for ages. His acts are for ages a law to the kingdom. His words are for ages a lesson to the kingdom. Those who are far from him, look longingly for him; and those who are near him, are never wearied with him. 6. It is said in the Book of Poetry,-'Not disliked there, not here as the founders of the three dynasties, in the text) as the general trial of a ruler's viz. the great Yu, Tang, the Completer, and institutions by the efficacy of his sacrifices, in Wǎn and Wû, who are so often joined together, being responded to by the various spirits whom and spoken of as one. 繆=謬, and should he worships. This is the view of a Ho Hi-chan be read in the 4th tone. I hardly know what (何屺瞻), and is preferable to any other to make of 建諸天地 Chû, in his語 Ihave met with. 百世以聖人而 類, says: 此天地只是道耳謂不或,一compare Mencius, II. Pt. L. ii. 17. 吾建於此,而與道不相悖也6. See the Shih-ching, IV. i. Bk. II. Ode III. 'Heaven and Earth here simply mean right st. 2. It is a great descent to quote that ode reason. The meaning is-I set up my institutions here, however, for it is only praising the feudal here, and there is nothing in them contradio- princes of Chau. 在彼, (there,' means their tory to right reason.' This, of course, is ex plaining the text away. But who can do own States; and 在此, here,' is the royal anything better with it? I interpret 質譜 court of Chau. For 射, the Shih-ching has 鬼神 (the 諸 is unfortunately left out 斁. 並萬之載土文国而終此 並行而不相悖小德州 無武 無 行不如上尼 射 育如 覆天律祖 譽 子庶 幬地天述於未幾 悖不用 辟之時堯天有夙 相之 如無 下 下 夜 代 者 道明時 時持水章也。此 tired of here, from day to day and night to night, will they perpetuate their praise. Never has there been a ruler, who did not realise this description, that obtained an early renown throughout the kingdom. CHAP.XXX. 1. Chung-ni handed down the doctrines of Yao and Shun, as if they had been his ancestors, and elegantly displayed the regulations of Wan and Wû, taking them as his model. Above, he harmonized with the times of heaven, and below, he was conformed to the water and land. 2. He may be compared to heaven and earth in their supporting and containing, their overshadowing and curtaining, all things. He may be compared to the four seasons in their alternating progress, and to the sun and moon in their successive shining. 3. All things are nourished together without their injuring one another. The courses of the seasons, and of the sun and moon, are pursued without any collision among them. The smaller energies I. 30. THE EULOGIUM OF CONFUCIUS, AS THE BEAU-| because the times of Fû-hsî and Shăn-năng IDEAL OF THE PERFECTLY SINCERE MAN, THE SAGE, were very remote. Was not the true reason MAKING A TERNION WITH HEAVEN AND EARTH. this, that he knew of nothing in China more remote than Yâo and Shun? By 'the times of -see chap. ii. The various predi- heaven' are denoted the ceaseless regular movecates here are explained by K'ang-ch'ăng and ment, which appears to belong to the heavens; Ying-tâ, with reference to the 'Spring and and by the water and the land,' we are to Autumn,' making them descriptive of it, but understand the earth, in contradistinction from such a view will not stand examination. In heaven, supposed to be fixed and unmoveable. translating the two first clauses, Ihave followed Lu, 'a statute,' 'a law ;' here used as a verb, accord with.’The scope of the paragraph is, the editor of the 參匯, who says: 一祖述 (to take as a law.’襲因,(to follow,' 'to 者,以為祖而纘述之憲章者, that the qualities of former Sages, of Heaven, 奉為憲而表章之 In the 紹聞 and of Earth, were all concentrated in Con 辟 read as, and = 譬 錯 it is observed that in what he handed read ts'oh, -tieh, 'successively,' 'alternatingly.' down, Confucius began with Yao and Shun,This describes,' says Chû Hsî, 'the virtue of fucius. 2. |