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而有亂上犯孝 道本也。而不上弟 生本君未好好者而

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其爲人出

孝子之作犯鮮好也日

CHAPTER II. 1. The philosopher Yew said, "They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion.

2. "The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up.

handiwork of his disciples, and the reverence which it bespeaks for him., in the old commentators, is explained by 'to read chant

ingly,' 'to discuss.' Choo He interprets it by 'to imitate,' and makes its results to be

on's Dictionary, char. F. Its opposite is›

▲, ‘a small, mean, man,' X, Men

do not know him,' but anciently some explain

bed-men do not know,' that is, are stupid under his teaching. The interpretation in the text is doubtless the correct one.

善而復初, the understanding of all

excellence, and the bringing back original goodness'. Subsequent scholars profess, for the most part, great admiration of this explanation. It is an illustration, to my mind, of the way in which Choo He and his followers are continually being wise above what is written in the classical books. is the rapid and frequent motion of the wings of a bird in flying, used for 'to repeat', 'to practise.' is the obj. of the third pers. pronoun, and its antecedent is to be found in the pregnant meaning of 學. 不亦 is explained by, is it not?' See

To bring out the force of ‘also' in, some say thus:-'The occasions for pleasure are many, is this not also one?', read yue, as always when it has the 4th tone marked, stands for. What is learned becomes by prac

tice and application one's own, and hence arises

complacent pleasure in the mastering mind.

2. FILIAL PIETY AND FRATERNAL SUBMISSION ARE THE FOUNDATION OF ALL VIRTUOUS PRACTICE.

1. Yew, named 若, and styled 子有 and 子若 a native of 魯

was famed among the other disciples of Confucius for his strong memory, and love for the doctrines of antiquity. In personal appearance he resembled

the sage. See Mencius, V. iv. 13.7

'Yew, the philosopher,' and he and Tsang Tsan (see ch. 4) are the only two of Confucius' disciples who are mentioned in this style in the Lun Yu. This has led to an opinion on the part of some, that the work was compiled by their disciples. This is not sufficiently supported, but I have not found the peculiarity pointed out satisfactorily explained. The tablet of Yew's spirit is now in the same apartment of the sage's temples as that of the sage himself, occupying the 6th place in the position it was promoted in the 3d year of eastern range of the wise ones.' To this K'cen-lung of the present dynasty. A degree of activity enters into the meaning of

in

as distinguished from 4, oh, in the next='playing the man,' 'as men, showing

par., is the internal, individual, feeling of pleasure, and the other, its external manifestation, implying also companionship. 2., properly, fellow-students,' but generally, individuals of the same class and character, like-minded.

3. I translate here-'a man of complete virtue.' Literally, it is-'a princely man.' See on above. It is a technical term in Chin. moral writers, for which there is no exact correspondency in English, and which cannot be rendered always in the same way. See Morris

themselves filial,' &c., here, to be submissive as a younger brother,' is in the low. 3d tone. With its proper signification, it was anciently in the 2d tone. and yet,' different from its simple conjunctive use and,' in the pre. ch. a verb, ‘to love,' in the up. 3d

tone, diff. from the same char. in the 2d tone, an adj. 'good.' E, up. 2d tone,="seldom,' 'few.' The same char, up. 1st tone,="fresh.' On see Premare's gram. P.

the idiom 未之有,

傳交忠為

F

人弟

會色 子之

與謀省子鮮日
日本

乎信朋而吾日巧與

乎友不身吾仁,言

Filial piety and fraternal submission!-are they not the root of all benevolent actions?"

CHAPTER III. The Master said, "Fine words and an insinuating appearance are seldom associated with true virtue."

CHAPTER IV. The philosopher Tsăng said, "I daily examine myself on three points;-whether in transacting business for others, I may have been not faithful?:-whether in intercourse with friends, I may have been not sincere?:—whether I may not have mastered and practised the instructions of my teacher?"

156. 2. 君子 has a less intense meaning here

than in the last chap. I translate-"The
superior man,' for want of a better term.
'the root,' 'what is radical,' is here said of filial
and fraternal duties, and, 'ways' or 'courses,'

of all that is intended by -, below.
The particles 也者 resume the discourse
about 孝弟, and introduce some further
description of them. See Prem., p. 158. B,
in the low. Ist tone, is half interrogative, an
answer in the affirmative being implied. is
explained here as 'the principle of love,' 'the
virtue of the heart.' Mencius says

is man,' in accordance with which Julien translates it by humanitas. Benevolence often comes near it, but, as has been we cannot give a

said before of 君子,

uniform rendering of this term.

his designation 子輿

GUILTY OF ANY IMPOSITION. Tsang, whose name was (Ts'an, now comnonly read Sin,) and was one of the principal disciples of Confucius. A follower of the sage from his 16th year, though inferior in natural ability to some others, by his filial piety and other moral qualities, he entirely won the Master's esteem, and by persevering attention mastered his doctrines. Confucius employed

or

him in the composition of the 孝經 Classic of Filial Piety.' The authorship of the

Superior Learning,' is also ascribed to him, though incorrectly, as we shall see. Ten books, moreover, of his composition are preserved in the Le Ke. His spirit tablet among the sage's four assessors, occupying the first place on the west, has precedence of that of Mencius. ,read Sing, 'to examine.' is naturally

understood of 'three times,' but the context and consent of commentators make us assent to the intepretation on three points.', 'the body,' 'one's personality;' myself. is in

low. 3d tone, 'for.' So, frequently, below. H

from, 'middle,' 'the centre,' and, ‘the
heart,'-loyalty, faithfulness, action with and
from the heart.. see ch.1., two hands
joined,' denoting union.
'friends.’

3. FAIR APPEARANCES AND SUSPICIOUS. IT 言令色: see Shooking, II. iii. 2. гH, ‘skill in workmanship,' then 'skill,' 'cleverness,' generally, and sometimes with a bad meaning as here,=‘artful,' ‘hypocritical.' 'a law,' 'an order,' also ‘good,' and here like L, with a had meaning,='pretending to be good.' is very enigmatical. The transla'the manifestation of the feelings in the colour of the countenance,' is here used for the appearance generally.

4. HOW THE DISCIPLE TSANG DAILY EXAMINED HIMSELF TO GUARD AGAINST HIS BEING

tion follows Choo IIe.

explained

quite differently:-'whether I have given instruction in what I had not studied and practised?' It does scem more correct to take

力色

有汎孝区

餘愛

力 眾 曰人,

敬子

能母日 而弟弟使而 致能賢以親謹子民信千 其竭賢學仁而入以節乘 身其易文行信則時用之

CHAPTER V. The Master said, "To rule a country of a thousand chariots, there must be reverent attention to business, and sinceri. ty; economy in expenditure and love for men; and the employment of the people at the proper seasons.

CHAPTER VI. The Master said, “A youth, when at home, should be filial, and, abroad, respectful to his elders. He should be earnest and truthful. He should overflow in love to all, and cultivate the ✓ friendship of the good. When he has time and opportunity, after the performance of these things, he should employ them in polite studies.”

CHAPTER VII, Tsze-hea said, "If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous; if, in serving his parents, he can exert his utmost 傳 actively, ‘to give instruction,' rather than |子, 'younger brothers and sons,' taken togethpassively, ‘to receive instruction' See 四書 er;=youths, a youth. The 2d 弟 is for 悌 a 改錯 in ch. 2. 入出, coming in, going out,'=at

xv. 17.

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5. FUNDAMENTAL PRINCIPLES FOR THE GOV- home, abroad. is explained by Choo He is used for 導,by 廣‘wide,' widely;' its proper meaning is

ERNMENT OF A LARGE STATE.

'to rule' 'to lead,' and is marked in the 3d tone,

to distinguish it from, which was anciently the rush or overflow of water. 力,‘strength; read with the 2d tone. It is diff. from 治,here embracing the idea of leisure. 學文

ment, while is the duty and purpose thereof,

not

which refers to the actual business of govern-literary studies merely, but all the accomplishments of a gentleman also:-ceremonies, music, archery, horsemanship, writing. and numbers. 7. TszE-HEA'S VIEWS OF THE SCRSTANCE OF Tsze-hea was the designation of

apprehended by the prince. The standpoint of

the principles is the prince's mind. 乘, in low.

3d tone, 'a chariot,' diff. from its meaning in

LEARNING.

小商: another of the sage's distinguished

the 1st tone, 'to ride.’ A country of 1000char-disciples, and now placed 5th in the eastern range lots is one of the largest fiefs of the Empire, of the wise ones. He was greatly famed for which could being such an armament into the his learning, and his views on the She King and

their husbandry at improp. seasons, to do ser

field. The last principle, 使民以時, the Chun Tsvere are said to be preserved in the means that the people should not be called from comm. of 毛, and of 公羊高 and穀梁 vice on military expeditions and public works. 赤. He wept himself blind on the death of 6, RULES FOB THE TRAINING OF THE YOUNG:一 his son, but lived to a great age and was much esteemed by the people and princes of the time. With regard to the scope of this chapter, there

DUTY FIRST AND THEN ACCOMPLISHMENTS.

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Strength; if in serving his prince, he can devote his life; if, in his intercourse with his friends, his words are sincere:-although men

say that he has not learned, I will certainly say that he has.

CHAPTER VIII. The Master said, "If the scholar be not grave, he will not call forth any veneration, and his learning will not be solid. 2. “Hold faithfulness and sincerity as first principles.

3. “Have no friends not equal to yourself.

4. “When you have faults, do not fear to abandon them." CHAPTER IX. The disciple Tsang said, “ Let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice; then the virtue of the people will resume its proper excellence.'

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is some truth in what the comm. Woo, 吳, says, |子 has here its lightest meaning=a Student, one who wishes to be a Keum-tsze. 孔安國 of the Han dynasty, took 古, in the sense of 'obscured,’dulled,' and interpretsu Let him

——that Tsze-hea's words may be wrested to depreciate learning, while those of the Master in the prec. ch. hit exactly the due medium. The 2d賢 is a concrete noun. Written iu full,

2. ‡,

learn, and he will not fall into error.' The re, it is composed of the characters for a min-ceived interpretation, as in the transl., is better. ister, loyal, and a precious shell. It conveys the ideas of talents and worth in the concrete, but it is not easy to render it uniformly by any one term of another language. The 1st is a verb, ='to treat as a lecn’色 has a diff. meaning

from that in the 3d ch. Here it means 'sensual pleasure.' Literally rendered, the first sentence would be,“esteeming properly the virtuous, and changing the love of woman," and great

as a verb, "to hold to be chief.' It is often used thus. 3. The object of friendship, with Chinese moralists, is to improve one's knowledge and virtue; hence this seemingly

selfish maxim.

9. THE GOOD EFFECT OF ATTENTION ON THE PART OF PRINCES TO THE OFFICES TO THE DEAD:

–AN ADMONITION OF TsanG SI. 終, ‘the end,'

fault is found by some,as in 四書改錯=death, and 遠, (distant,' have both the force

xvt. 1. with Choo He's interpretation which I have followed, but there is force in what his

adherents say, that the passage is not to be understood as if the individual spoken of had ever been given to pleasure, but simply signifies the

of adjectives, the dead,' and 'the departed,' or the long gone.’慎 and 追 mean, to be care

ful of,' 'to follow,' but their application is as in the translation., 'thick,' in opposition to

sincerity of his love for the virtuous. 致 here 薄, ‘thin,’metaphorically=good, excellent. The

‘to give to,’‘to devote.”

force of歸‘to return,' is to shew that this

8. PRINCIPLES OF SELF-CULTIVATION. 1. ·君| virtue is naturally proper to the people.

以貢政

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父之道可謂孝矣

觀其行三年無改於

子日父在觀其志交

其諸異乎人之求之與

以得之夫子之求之也

貢曰夫子溫良恭儉

『求之與抑與之與子

也子

必竟

讓子其夫

CHAPTER X. 1. Tsze-k'in asked Tsze-kung, saying, "When our master comes to any country, he does not fail to learn all about its government. Does he ask his information? or is it given to him?"

2. Tsze-kung said, “Our master is benign, upright, courteous, temperate, and complaisant, and thus he gets his information. The Master's mode of asking information!-is it not different from that of other men?"

CHAPTER XI. The Master said, “ While a man's father is alive, look at the bent of his will; when his father is dead, look at his conduct. If for three years he does not alter from the way of his father, he may be called filial."

THEIR INFLUENCE ON THE PRINCES OF THE TIME.

10. CHARACTERISTICS OF CONFUCIUS, AND mon designation for a teacher or master. 1. Tsze-kin, and Tsze-kang (元) are desig-那, ‘this country'==any country. 必,‘must,’ nations of 陳亢 of Confucius. His tablet occupies the 28th

one of the minor disciples

place on the west in the outer hall of the temples.

A good story is related of him. On the death

of his brother, his wife and major-domo wished to bury some living persons with him to serve him in the regions below. The thing being referred to Tsze-k'in, he proposed that the wifə and steward should themselves submit to the immolation, which made them stop the matter.

Tsze-kung, with the double surname 端木,

and named, occupies a higher place in the Confucian ranks, and is now placed 3d on the

east, among the wise ones. He is conspicuous

=

does not fail to. The antecedent to both the

is the whole clause 聞其政. Obs. the diff. in fil, up. 2d tone,='to give,' and often a preposition, 'with,' 'to,' and E, low. 1st tone, as in ch. 2. 2. The force of 其諸 is

well enough expressed by the dash in English, the previous indicating a pause in the discourse, which the 其, ‘it,’ resumes.

11. ON FILIAL DUTY. 行 is in the low. 3d tone, explained by行迹, ‘traces of walking,’

in this work for his readiness and smartness in conduct. It is to be understood that the way reply, and displayed on several occasions prac- of the father had not been very bad. An old tical and political ability., 'a general desig-interpr. that the three years are to be understood of the three years of mourning for the nation for males,' =a man. 夫子,a com- | father, is now rightly rejected.

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