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百以 如 。已 子使子
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
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,一the 人 as carly as in the Yaou teen (##)
. It is embraces the emperors, and subordinate princes That 'the surnames of the handmad who had their own petty courts. The E,-in families, into which number the families of the the it is said, hak, to the the people were perhaps divided at a very early to the team
is to manage. The amount to several hundreds. The smallworkmeaning is, that they did not dare to allow this
, made in the Sung dynasty, an easy one. I have followed the paraphrasts. contains nearly 450. In the men in loen
we find a ridiculous reason given for the surnames being a hundred, to the effect that the ancient sages gare a surname for each of the 5
notes of the scale in music, and of the 5 great GUISHING CHARACTERISTIC OF THE KEUN-TSZE.
relations of life and of the 4 seas; consequently,
5 X 5 X 4=100.' It is to be observed that in the 14, it is said, are not to be taken as the shoo-king,
we find - a hundred surnames, interhimself, but as the chief thing which he keeps and it would seem needless, therefore, to seeks wherewith of the Keun-tsze in his cultivating changed with #ke, 'ten thousand surnames before him in the process. I translate y, to attach a definite explanation to the numbers therefore, by in, but in the other sentences, it in- 堯舜其猶病諸 dicates the realizations, or consequences, of the 修已百姓,一the hundreasurnames, as
OLD MAN OF HIS ACQUAINTANCE. Yuen Jang was a designation for the mass of the people, occurs an old acquaintance of Confucius, but had adopt
44. How A LOVB OF THE RULES OF PROPRIETY IN RULERS FACILITATES GOVERNMENT.
45. REVERENT SELF-CULTVATION THE DISTIN
see VI. 8、 46. CONFUCIUS' CONDUCT TO AN UNMANNERLE
之黨 成非其 見日而 者求與其益子 不長 也。 先居 將其而
not 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 K'euěh 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.
47. CONFUCIUS' EMPLOYMENT OF A FORWARD instance in the Le-ke IL Pt. Lai 24. 夷侯 -the dict. explains the two words together by
Yourn. 1. 關黨,一there is a tradition that 展足箕坐, but that is the meaning of Confucing lived and tanaght in 關里, but it 夷 along and 侯一待, to wait for ' so a much disputed. 将命謂傳賓主之 the commentators, old and new. The use of on means to convey the messages in this sense is thus explained :-"The FELIS between visitors and the host. The #69,is fond of squatting, and is therefore called the inquirer supposed that Conf. employment
of the lad was to distinguish him for the prothe squatting chée (en), but it is called by gress which he had made. 2. According to some the che e CHERO ), and hence is
the rules of ceremony, a youth must sit in the
corner, the body of the room being reserved for used for it, to squat!" See the # in loc. fullgrown men. See the Le-ke, II. Pt. I. i. 17.
In walking with an elder, a youth was required , for , and is for the t–in the to keep a little behind him. See the Le-ke, III. Fense of 賊害
v. 15. Confucius' employment of the lad, there,=our “pest,' rather than thief.' | fore, was to teach him the courtesies required The address of Conf. might be translated in the l by his years.
BOOK XV. WEI LING KUNG.
斯日日病遂之事子。 濫君君莫行事則 儲備 矣。 能在 固亦
陳之聞 對公 爺有子絕學之日 小霸路糧也矣姐陳十 人乎。個從明軍 豆於五 翁子見者日旅之孔
CHAPTER I. 1. The duke Ling of Wei asked Confucius about tactics. Confucius replied, “I have heard all about sacrificial vessels, but I have not learned military matters.” On this, he took his departure the next day.
2. When he was in Ch'in, 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 Ting Book.一衛靈公第豆之事, VIL.4 3. The
ŹVIII. 4, A1 was a dish, 十五, “The duke Ling, of Wea-Book XV.
18 inches long and 8 in. broad, on a stand,
in, high, upon which the flesh of victims was The contents of the Book, contained in forty laid, but the meaning is sacrificial vessels genera chapters, are as miscellaneous as those of the for- ally-the business of ceremonies. It is said mer. Rather they are more so, some chapters of Conf., in the Historical Records,' that when bearing on the public administration of government, several being occupied with the superior a boy, he was fond of playing at All and Ē. He man, and others containing lessons of practical wished by his reply and departure, to teach the wisdom. 'All the subjects,' says Ting Ping, 'il- duke that the rules of propriety, and not war, lustrate the feeling of the sense of shame and were essential to the government of a state. 2. consequent pursuit of the correct course, and From Wei, Conf. proceeded to Ch‘in, and there therefore the Book immediately follows the met with the distress here mentioned. It is propreceding one.
bably the same which is referred to in XI. 2, 1, 1. CONFUCIUS REFUSES TO TALK ON MILITARY though there is some chronological difficulty AFFAIRS. IN THE MIDST OF DISTRESS, HE SHOWS about the subject. (See the note by Choo He
in his preface to the Analects.) 3.5 ='yes, DISTRESS. 1. Bu, read chin, low.3d tone, the ar
indeed,' with reference to Tsze-loo's question. rangement of the ranks of an army, here=tac- Some take it in its sense of 'firm.'-The supe tics, generally. A Z-Comp. rior man firmly endures want.'
THE DISCIPLES HOW THE SUPERIOR MAN IS ABOVE
信黨正舜 貫然多 行子南也子
子 篤張面與 《日 敬問而夫無由 日識賜 雖行。已何爲知 非之也 變子矣。為 也者攻 翁日
予與以 恭者 對子 郭忠 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 KNOW- 3. FEW REALLY KNOW VIRTUE. This is unLEDGE OF AN ALL-PERVADING UNITY.
This derstood as spoken with reference to the dischapter is to be compared with IV. 15, only, satisfaction manifested by Tsze-loo in ch. 1. If says Choo He, that is spoken with reference he had possessed a right knowledge of virtue, to practice, and this with reference to know he would not have been so affected by distress. ledge. But the design of Conf. was probably 4. How SHUN WAS ABLE TO GOVERN WITHthe same in them both ; and I understand the first par. here as meaning-Tsóze, do you think
恭已, made himthat I am aiming, by the exercise of memory, to self reverent.' 正南面, correctly adjustacquire a varied and extensive knowledge ?' ed his south-wards face;' see VI. 1. Shun sucThen the 3d paragraph is equivalent to:-'I am ceeding Yaou, there were many ministers o not doing this. My aim is to know myself,—the great virtue and ability, to occupy all the offices mind which embraces all knowledge, and regu
of the government. All that Shun did, was by lates all practice. This is the view of the chap
his grave and sage example. This is the lesson
-the influence of a ruler's personal character. tersiven in the日日講一此一章書言 5. CONDUCT THAT WILL BE APPRECIATED IN
1. We must supply “This chapter teaches that
a good deal to bring out the meaning here. what is valuable in learning, is the knowledge Choo He compares the question with that other
of Tsze-chang about the scholar who may be
OUT PERSONAL EFFORT.
ALL PARTS OF THE WORLD.
見見敬行 邦哉如子子其其 無遠百張倚參 道伯邦 邦直 書於於 則玉無哉諸衡前行忠 可勃道史神也也乎信 卷有如魚夫在哉行
而道矢邦 然並不 懷則君有 後則則篇
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.
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 Keụ 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. 1 is another name nation of the F, the historiographer of Wei, for the 16 X, the rude tribes on the north. on his deathbed, he left a message for his prince
and gave orders that his body should be laid out 2,500 families made up a WH, and 25 made up in a place and manner likely to attract his atten
but the meaning of the phrase is that given so, and the message then delivered had the in the translation. 3. I, “them,' i. e., such
desired effect. Perhaps it was on hearing this
that Confucius made this remark. tm 4 words and actions.—Let him see them as an arrow,' i. e., straight and decided
, " before him, with himself making a trio. Keu Pih-yuh,—see XIV. 26. PT =
is properly “the bottom of a carriage,' Tito in Z-Ź is to be understood as me planks laid over wheels, a simple • hackery,' but ferring
to his principles,' or perhaps the clan here it='a carriage . 4 milli, denotes the ends himself,' i. e.,
he kept aloof from office.-Comme
: of the sash that hang down.
say that Tsze-yu's uniform straightforwardnesi
was not equal to Pih-yuh's rightly adapting AND KEu Yu-YUL. 1. 子魚 was the desig- | himself to circumstances.
6. THE ADMIRABLE CHARACTERS OF TSZE-YU