諸。安日 已脩 平 已 子使 四子日上好禮則民 姓安斯日 以 路也日 病以脩人而日 CHAPTER XLIV. The Master said, “When rulers love to observe the rules of propriety, the people respond readily to the calls on them for service." CHAPTER XLV. Tsze-loo asked what constituted the superior man. The Master said, "The cultivation of himself in reverential carefulness.” "And is this all?" said Tsze-loo. "He cultivates himself so as to give rest to others," was the reply. "And is this all?" again asked Tsze-loo. The Master said, "He cultivates himself so as to give rest to all the people. He cultivates himself so as to give rest to all the people-even Yaou and Shun were still solicitous about this.” CHAPTER XLVI. Yuen Jang was squatting on his heels, and so waited the approach of the Master, who said to him, “In youth, a period of silence. 2. 古之人,-the人 as early as in the Yaou teen (堯典). It is embraces the emperors, and subordinate princes 百家姓, ‘the surnames of the hundred who had their own petty courts.-in families, into which number the families of the time. The surnames of the Chinese now the 備旨 it is said,總攝也不敢 people were perhaps divided at a very early 放縱意也總 is to manage. The amount to several hundreds. The small work百家姓帖, made in the Sung dynasty, contains nearly 450. In the 集證, in loe, meaning is, that they did not dare to allow themselves any license.' The expression is not an easy one. I have followed the paraphrasts. 44. How A LOVE OF THE RULES OF PROPRIETY IN RULERS FACILITATES GOVERNMENT. 45. REVERENT SELF-CULTVATION THE DISTINGUISHING CHARACTERISTIC OF THE KEUN-TSZE. 以敬, it is said, are not to be taken as the wherewith of the Keun-tsze in his cultivating himself, but as the chief thing which he keeps before him in the process. I translate, therefore, by in, but in the other sentences, it in dicates the realizations, or consequences, of the 修已·百姓, 'the hundred surnames,' as a designation for the mass of the people, occurs we find a ridiculous reason given for the surnames being a hundred, to the effect that the ancient sages gave a surname for each of the 5 notes of the scale in music, and of the 5 great relations of life and of the 4 seas; consequently, 5×5×4=100, It is to be observed. that in the Shoo-king, we find a hundred surnames,' interchanged with, ten thousand surnames, and it would seem needless, therefore, to seek to attach a definite explanation to the number. VI. 28. 堯舜其猶病諸一 46. CONFUCIUS' CONDUCT TO AN UNMANNERLY OLD MAN OF HIS ACQUAINTANCE. Yuen Jang was an old acquaintance of Confucius, but had adopt mot humble as befits a junior; in manhood, doing nothing worthy of being handed down; and living on to old age:-this is to be a pest.' With this he hit him on the shank with his staff. CHAPTER XLVII. 1. A youth of the village of Keuěh was employed by Confucius to carry the messages between him and his visitors. Some one asked about him, saying, “I suppose he has made great progress. 2. The Master said, "I observe that he is fond of occupying the seat of a full-grown man; I observe that he walks shoulder to shoulder with his elders. He is not one who is seeking to make progress in learning. He wishes quickly to become a man.' ed the principles of Laou-tsze, and gave himself | 2d person, but it is perhaps better to keep to extraordinary license in his behaviour.—See an the 3d, leaving the application to be understood. instance in the Le-ke, II. Pt. II. iii. 24. 夷俟 -the dict. explains the two words together by 展足箕坐, but that is the meaning of 夷 alone, and 俟=待, to wait for So, commentators, old and new. The use of 夷 in this sense is thus explained: The 鴟 the co is fond of squatting, and is therefore called the squatting ch'e (蹲鳴), but it is called by some the ch'ee (鴟夷), and hence 夷 is used for, to squat! See the in loc. 孫 for遜 and 弟 for 悌賊—in the Bense of 賊害 = =our 'pest,' rather than 'thief.' The address of Conf. might be translated in the 47. CONFUCIUS' EMPLOYMENT OF A FORWARD YOUTH. 1. 闕黨there is a tradition that Confucius lived and taught in 闕里, but it is much disputed. 將命謂傳賓主之 言將命 means to convey the messages between visitors and the host' 益者與一 the inquirer supposed that Conf. employment of the lad was to distinguish him for the pro gress which he had made. 2. According to the rules of ceremony, a youth must sit in the corner, the body of the room being reserved for fullgrown men. See the Le-ke, II. Pt. I. i. 17. In walking with an elder, a youth was required to keep a little behind him. See the Le-ke, III. v. 15. Confucius' employment of the lad, therefore, was to teach him the courtesies required by his years. BOOK XV. WEI LING KUNG. 斯日日病遂之事子 矣。 濫君君莫行事則孔 孔衞衞 能在 嘗 子 固亦興陳 1.陳之 窮有子絕學之 對 小窮路糧也。 俎陳 人乎慍從明軍 窮子見者日旅之孔 CHAPTER I. 1. The duke Ling of Wei asked Confucius about tactics. Confucius replied, "I have heard all about sacrificial ves sels, but I have not learned military matters." On this, he took his departure the next day. 2. When he was in Chin, their provisions were exhausted, and his followers became so ill that they were unable to rise. 3. Tsze-loo, with evident dissatisfaction, said, " Has the superior man likewise to endure in this way?”. The Master said, “The superior man may indeed have to endure want, but the mean man, when he is in want, gives way to unbridled license.' HEADING OF THIS Book.一衛靈公第 十五, The duke, Ling, of Wei-Book XV The contents of the Book, contained in forty chapters, are as miscellaneous as those of the former. Rather they are more so, some chapters bearing on the public administration of government, several being occupied with the superior man, and others containing lessons of practical wisdom. All the subjects,' says Ting Ping, 'illustrate the feeling of the sense of shame and consequent pursuit of the correct course, and therefore the Book immediately follows the preceding one.' 1. CONFUCIUS REFUSES TO TALK ON MILITARY AFFAIRS. IN THE MIDST OF DISTRESS, HE SHOWS THE DISCIPLES HOW THE SUPERIOR MAN IS ABOVE DISTRESS. 1., read chin, low. 3d tone, 'the arrangement of the ranks of an army, here=tac 豆之事, VIII. 4, 3. The俎 tics, generally.俎豆之事,Comp.rior man firmly endures want.. 信關正 正舜 行子南 節 貫然 子子之。 篤張面 日 日 敬問而 雖行 已 列也與夫何爲哉恭 蠻子矣。 矣。不 貊日 弗忠 哉治者 恭者鮮 與。 而 識 之也 `節 孟子 日賜也安以予爲 非與日非也予一 對電 已其矣。以日為 CHAPTER II. 1. The Master said, “Ts'ze, you think, I suppose, that I am one who learns many things and keeps them in memory?" 2. Tsze-kung replied, “ Yes, but perhaps it is not so? 3. "No," was the answer; "I seek a unity all-pervading." CHAPTER III. The Master said, " Yew, those who know virtue are few." CHAPTER IV. The Master said, "May not Shun be instanced as having governed efficiently without exertion? What did he do? He did nothing but gravely and reverently occupy his imperial seat." CHAPTER V. 1. Tsze-chang asked how a man might conduct himself, so as to be everywhere appreciated. 2. The Master said, “ Let his words be sincere and truthful, and his actions honorable and careful;-such conduct may be practised among the rude tribes of the South or the North. If his words be 2. How CoNFUCIUS AIMED AT THE KNOWLEDGE OF AN ALL-PERVADING UNITY. This chapter is to be compared with IV. 15, only, says Choo He, 'that is spoken with reference to practice, and this with reference to knowledge.' But the design of Conf. was probably the same in them both; and I understand the first par. here as meaning-Tsze, do you think that I am aiming, by the exercise of memory, to acquire a varied and extensive knowledge?' Then the 3d paragraph is equivalent to:-'I am not doing this. My aim is to know myself,-the mind which embraces all knowledge, and regulates all practice.' This is the view of the chapter given in the 日講:—此一章書言 學貴乎知要, This chapter teaches that what is valuable in learning, is the knowledge of that which is important.’ 3. FEW REALLY KNOW VIRTUE. This is understood as spoken with reference to the dissatisfaction manifested by Tsze-loo in ch. 1. If he had possessed a right knowledge of virtue, he would not have been so affected by distress. 4. How SHUN WAS ABLE TO GOVERN WITHOUT PERSONAL EFFORT. 恭已,‘made him self reverent. 正南面, correctly adjusted his south-wards face;' see VI. 1. Shun succeeding Yaou, there were many ministers o great virtue and ability, to occupy all the offices of the government. All that Shun did, was by his grave and sage example. This is the lesson -the influence of a ruler's personal character. 5. CONDUCT THAT WILL BE APPRECIATED IN ALL PARTS OF THE WORLD. 1. We must supply a good deal to bring out the meaning here. Choo He compares the question with that other of Tsze-chang about the scholar who may be 之仕子道關行。見 關行見見敬行 邦哉如子子其其 無蘧矢白張 道伯邦直 於於 里 行忠 則玉無諸衡 卷有如魚 夫在 雖州里行乎哉立即 行矣言不忠信行不篤 後則則篤 not sincere and truthful, and his actions not honorable and careful, will he, with such conduct, be appreciated, even in his neighbourhood? 3. “When he is standing, let him see those two things, as it were fronting him. When he is in a carriage, let him see them attached to the yoke. Then may he subsequently carry them into practice." 4. Tsze-chang wrote these counsels on the end of his sash. 66 CHAPTER VI. 1. The Master said, " Truly straightforward was the historiographer Yu. When good government prevailed in his state, he was like an arrow. When bad government prevailed, he was like an arrow. 2. “A superior man indeed is Key Pih-yuh! When good government prevails in his state, he is to be found in office. When bad government prevails, he can roll his principles up, and keeps them in his breast." called 達 ; see XII. 20. 2. 貊 is another name for the 北狛 the rude tribes on the north. 2,500 families made up a 州, and 25 made up & , but the meaning of the phrase is that given in the translation. 3., 'them,' i. e., such 6 nation of 魚子, the historiographer of Wei, on his deathbed, he left a message for his prince, and gave orders that his body should be laid out in a place and manner likely to attract his atten tion when he paid the visit of condolence. It was so, and the message then delivered had the desired effect. Perhaps it was on hearing this that Confucius made this remark. 如矢 as an arrow,' i. e., straight and decided. 2. Keu Pih-yuh,−see XIV.26. 可=能卷 is to be understood as re而懷之一之 planks laid over wheels, a simple 'hackery,' but ferring to 'his principles,' or perhaps the clanse here it=‘a carriage.’4 神, denotes the ends of the sash that hang down. 6. THE ADMIRABLE CHARACTERS OF TSZE-YU AND KEU PIH-YUH. 1.7 was the desig ='he could roll himself up and keep himself to himself,' i. e., he kept aloof from office.-Comm say that Tsze-yu's uniform straightforwardness was not equal to Pih-yuh's rightly adapting himself to circumstances. |