What do his words mean ?' Tsăng said, 'The doctrine

of our mas

ter is to be true to the principles of our nature and the benevolent

exercise of them to others, this and nothing more.

CHAP.XVI. The Master said, The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain.'

CHAP.XVII. The Master said, When we see men of worth, we should think of equalling them; when we see men of a contrary character, we should turn inwards and examine ourselves.'

CHAP. XVIII. The Master said, 'In serving his parents, a son may remonstrate with them, but gently; when he sees that they do not incline to follow his advice, he shows an increased degree of reverence, but does not abandon his purpose; and should they punish him, he does not allow himself to murmur.'

2. 忠 and 恕, which seem to be two things, |喩 = 曉,‘to understand.’於 於 is here to are both formed from, the heart,' be dwelt on, and may be compared with the

being compounded of, 'middle,' 'centre,' and and 恕of 如 ‘as,' and 心. The

‘centre heart'=I, the ego; and the 'as heart'

=

Hebrew eth.

17. THE LESSONS TO BE LEARNED FROM OBSERVING MEN OF DIFFERENT CHARACTERS. Of the final

particles 焉 and 也, it is said, 二字頗

the I in sympathy with others. 忠 is duty. 有抑揚警醒意, the two characters

doing, on a consideration, or from the impulse, have something of a repressive, expansive,

of one's own self; 恕 is duty-doing, on the warning force.' Ho Yen's text has a 者 after principle of reciprocity. The chapter shows the second which is not necessary. that Confucius only claimed to enforce duties indicated by man's mental constitution. He was simply a moral philosopher. Observe

is 3rd tone, = 'yes.' Some say that

18. How A SON MAY REMONSTRATE WITH HIS

PARENTS ON THEIR FAULTS. See the

禮記 XI. i. 15. 幾, the Ist tone, (mildly,' = the

must mean Tsăng's own disciples, and that,下氣怡色,柔聲 of the 內則

had they been those of Confucius, we should

have read 弟子. The criticism cannot be 志 is the will of the parents. 又敬=更

depended on. 而已矣 is a very emphatic, again increasing his filial rever

'and nothing more.'

16. How RIGHTEOUSNESS AND SELFISHNESS DIS

TINGUISH THE SUPERIOR MAN AND THE SMALL MAN.

ence,' the 起敬起孝 of the 內則

不違 is not abandoning his purpose of re

躬之不逮也

道可謂孝矣

知也一則以喜一

子曰古者言之不出恥

巴子日父母之年不可不

子曰三年無改於父之

小逮 約也。

蓋子日以約失之者鮮矣。

CHAP. XIX.

則

以

恥懼不

The Master said, 'While his parents are alive, the

son may not go abroad to a distance. If he does go abroad, he

must have a fixed place to which he goes.'

CHAP. XX. The Master said, If the son for three years does not

alter from the way of his father, he may be called filial.'

CHAP. XXI. The Master said, 'The years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear.'

CHAP. XXII. The Master said, 'The reason why the ancients did not readily give utterance to their words, was that they feared lest their actions should not come up to them.'

CHAP. XXIII. The Master said, 'The cautious seldom err.'

monstrance, and not as包咸 says in the com-| veys here 念念不忘意, the meaning

ment given by Ho Yen, 不敢違父母
意,‘not daring to go against the mind of his
parents.’勞 = toiled and pained,' what the
內則 says, 撻之流血,
撻之流血,‘should they

beat him till the blood flows.'

of unforgetting thoughtfulness.'

22. THE VIRTUE OF THE ANCIENTS SEEN IN THEIR

SLOWNESS TO SPEAK. Observe the force of the

two
of the ancients was shame about the not com-

之‘The not coming forth of the words

ing up to them of their actions.

23. ADVANTAGE OF CAUTION. Collie's version,

19. A SON OUGHT NOT TO GO TO A DISTANCE which I have adopted, is here happy. 約

WHERE HE WILL NOT BE ABLE TO PAY THE DUE see chap. ii. The‘binding' here is of one's

SERVICES TO HIS PARENTS.

方=一定向,self, self-restraint = caution. 失之‘loses

a fixed direction or quarter,' whence he may it, referring to whatever business the cau

be recalled, if necessary.

20. A REPETITION OF PART OF I. xi.

21. WHAT EFFECT THE AGE OF PARENTS SHOULD

HAVE ON THEIR CHILDREN.

tious may be engaged in. 之, after an active

verb, often makes it neuter; at least, a neuter 知, it is said, con-verb renders the expression best in English.

CHAP. XXIV. The Master said, 'The superior man wishes to be

slow in his speech and earnest in his conduct.'

CHAP.XXV. The Master said, Virtue is not left to stand alone.

He who practises it will have neighbours.'

CHAP. XXVI. Tsze-yù said, In serving a prince, frequent remonstrances lead to disgrace. Between friends, frequent reproofs make the friendship distant.'

24. RULE OF THE CHÜN-TSZE ABOUT HIS WORDs | see chap.i; here, generally used for friends, | associates of like mind.

AND ACTIONS.

25. THE VIRTUOUS ARE NOT LEFT ALONE:——AN 26. A LESSON TO COUNSELLORS AND FRIENDS.

ENCOURAGEMENT TO VIRTUE.

孤,‘fatherless;’數, the 4th tone, read sho, ‘frequently,' under

=

stood here in reference to remonstrating or

'thereon is.'

here = solitary, friendless,德不孤 德無 孤立之理,'it is not the na- reproving. 斯 = this,' 'this leads toy' or

ture of virtue to be left to stand alone.'

子

BOOK V. KUNG-YÊ CH'ANG.

洩也冶

子罪之雖長子可 南妻也。中在可謂

容之。以非縲妻公

第公

五冶

CHAPTER I. I. The Master said of Kung-yê Ch'ang that he might be wived; although he was put in bonds, he had not been guilty of any crime. Accordingly, he gave him his own daughter to wife. 2. Of Nan Yung he said that if the country were well-governed, HEADING OF THIS BOOK.一公冶長第 frequently turns on their being possessed of

五. Kung-yê Ch'ang, the surname and name of the first individual spoken of in it, heads this Book, which is chiefly occupied with the judgment of the sage on the character of several of his disciples and others. As the decision

that zän, or perfect virtue, which is so conspicuous in the last Book, this is the reason, it is said, why the one immediately follows the other. As Tsze-kung appears in the Book several times, some have fancied that it was compiled by his disciples.

he would not be out of office, and if it were ill-governed, he would escape punishment and disgrace. He gave him the daughter of his own elder brother to wife.

CHAP. II. The Master said of Tsze-chien, 'Of superior virtue

indeed is such a man! If there were not virtuous men in Lû, how could this man have acquired this character?'

CHAP. III. Tsze-kung asked, 'What do you say of me, Ts'ze?

The Master said, 'You are a utensil.' 'What utensil?' 'A gemmed sacrificial utensil.'

1. CONFUCIUS IN MARRIAGE-MAKING WAS GUIDED name 1. Of KungBY CHARACTER AND NOT BY FORTUNE. yê Ch'ang, though the son-in-law of Confucius, nothing certain is known, and his tablet is only 3rd on the west, among the of woλλoí. Silly legends are told of his being put in prison from his bringing suspicion on himself by his knowledge of the language of birds. Chû Hsî as meaning approves the interpretation of

宓 (= 虚

(-, and said to be i.q.),

and named, appears to have been of
some note among the disciples of Confucius as
an administrator, though his tablet is now
See the
only 2nd, west, in the outer hall.
Narratives of the School, chap. xxxviii. What
chiefly distinguished him, as appears here, was
his cultivation of the friendship of men of

'a black rope,' with which criminals were ability and virtue. #-#^, 'a 若人-若此人,a anciently bound() in prison., and man such as this.' See the in loc. The

in par. 2, the 3rd tone, 'to wive,' 'to give a wife first is 'this man;' the second, 'this virtue." to one.', in both paragraphs, = 'a daughter.' The paraphrasts complete the last clause Confucius's brother would be the cripple thus:-斯將何所取以成斯德

Măng-pi;—see p. 58.

2. Nan Yung, another

I. x; II. xiii. The

of the disciples, is now 4th, east, in the outer, 'what friends must this man have chosen hall. The discussions about who he and was, to complete this virtue!' See whether he is to be identified with, 3. WHERETO TSZE-KUNG HAD ATTAINED. were vessels richly and several other aliases, are very perplexing. 'to lay, or be laid aside,' from office., 'to adorned, used to contain grain-offerings in the royal ancestral temples. Under the Hsiâ dynput to death,' has also the lighter meaning of disgrace. We cannot tell whether Confucius asty they were called, and under the is giving his impression of Yung's character, Yin. See the Lî Chî, XII. ii. While the sage or referring to events that had taken place. did not grant to Ts'ze that he was a Chün-tsze 2. THE CHUN-TSZE FORMED BY INTERCOURSE WITH OTHER CHÜN-TSZE. Tsze-chien, by sur

(II. xii), he made him 'a vessel of honour,' valuable and fit for use on high occasions.

CHAP. IV. 1. Some one said, 'Yung is truly virtuous, but he is not ready with his tongue.'

2. The Master said, 'What is the good of being ready with the tongue? They who encounter men with smartnesses of speech for the most part procure themselves hatred. I know not whether he be truly virtuous, but why should he show readiness of the tongue ?'

CHAP. V. The Master was wishing Ch'î-tiâo K'âi to enter on official employment. He replied, 'I am not yet able to rest in the assurance of THIS.' The Master was pleased.

CHAP. VI. The Master said, 'My doctrines make no way. I will get upon a raft, and float about on the sea. He that will accom

pany me will be Yû, I dare to say.' Tsze-lû hearing this was glad,

4. OF ZAN YUNG :-READINESS WITH TONGUE NO PART OF VIRTUE. I.

THE|changed into 開

on the accession of the em

冉雍, styled peror 孝景 B. C. 156,whose name was 仲弓, has his tablet the 2nd, on the east, also 啟. The difficulty is with 斯-what

among ‘the wise ones.” His father was a

worthless character (see VI. iv), but he him. does it refer to? and with 信-what is its self was the opposite. 佞 means 'ability,' force? In the chapter about the disciples in

generally; then, ability of speech, often, the, it is said that K'ai was reading though not here, with the bad sense of artfulness and flattery. 2. Confucius would not

not having special reference to Zan Yung. In

in the Shû-ching, when Confucius spoke to him about taking office, and he pointed to

the book, or some particular passage in it, saying, 'I am not yet able to rest in the assu

rance of (信=眞知確見)this.’It may I have been so. Obs. the force of the 之

6. CONFUCIUS PROPOSING TO WITHDRAW FROM

THE WORLD:-A LESSON TO TSZE-LO. Tsze-lû supposed his master really meant to leave the world, and the idea of floating along the

the註疏不知其仁焉用佞 is coasts pleased his ardent temper. But Con

read as one sentence:-'I do not know how the

virtuous should also use readiness of speech.'

fucius only expressed in this way his regret

at the backwardness of men to receive his

5. CH'I-TIAO K'AI'S OPINION OF THE QUALIFI- doctrines.

CATIONS NECESSARY TO TAKING OFFICE. Ch'i-tião,

無所取材 is dificult of

now 6th, on the east, in the outer hall, was interpretation. Chû Hsi takes as being

styled 子若. His name originally was 啟, for 裁, to cut out clothes,' 'to estimate, dis