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宿。臣 恆 恆為斯而

矣。盈

而見之矣得見有恆

爲盈約而爲泰難乎

斯可矣亡而爲有虛而

子釣而不綱弋不射

子已蓋有不知而作

可見

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子矣

旦得 善

墨子日聖人吾不得而

人君吾

吾子不

恆不者

有而者得斯

CHAPTER XXV. 1. The Master said, " A sage it is not mine to see; could I see a man of real talent and virtue, that would satisfy me.

2. The Master said, “A good man it is not mine to see; could I

see a man possessed of constancy, that would satisfy me.

3. "Having not and yet affecting to have, empty and yet affect. ing to be full, straitened and yet affecting to be at ease-it is difficult with such characteristics to have constancy."

CHAPTER XXVI. The Master angled,-but did not use a net. He shot, but not at birds perching.

CHAPTER XXVII. The Master said, "There may be those who act without knowing why. I do not do so. Hearing much and selecting what is good and following it, seeing much and keeping it in memory:–this is the second style of knowledge.”

hausted.'信=無一事之不實,‘not

the explanations in the 四書備. I

26. THE HUMANITY OF CONFUCIUS.

a single thing without its reality.' These are properly the large rope attached to a net, by means of which it may be drawn so as to sweep a stream. 'to shoot with a string tied to the arrow, by which it may be drawn back

confess to apprehend but vaguely the two latter subjects as distinguished from the second.

25. THE PAUCITY OF TRUE MEN IN, AND THE

PRETENTIOUSNESS OF, CONFUCIUS' TIME. 子曰, par. 2, is supposed by some to be an addition to the text. That being so, we have in the ch. a climax of character:-the man of constancy, or the single-hearted, stedfast man; the good man, who on his single-heartedness has built up his virtue; the Keun-tsze, the man of virtue in large proportions, and intellectually able besides; and

the age, or highest style of man. 聖, from 耳口, and 壬,‘ear, mouth, and good,'=

intuitively apprehensive of truth, and correct in utterance and action. Comp. Mencius, VII. ii. 24.

again.’射, applied to such shooting, lower 4th tone, read shih. Confucius would only destroy what life was necessary for his use, and in taking that he would not take advantage of the inferior creatures. This ch. is said to be descriptive of him in his early life.

27. AGAINST ACTING HEEDLESSLY. Paou Heen, in Ho An, says that this was spoken with ref. to heedless compilers of records. Choo He makes 作之 simply=作事,‘to do things,'

‘to act.’ The paraphrasts make the latter part descriptive of Confucius ‘I hear much,

&c. This is not necessary, and the transl. had better be as indefinite as the original.

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·甚人潔已以進與其潔也

曰與其進也不與其退
難與言童子見門!

而從之多見而識之知之次 之者我無是也多聞擇其善

保何子論

陳子其甚日

禮司 孔敗

子問

也潔

鄉之

子日仁遠乎哉我欲仁斯仁

日知禮孔子退揖巫馬期而進

門之

人次

不唯惑。也。

CHAPTER XXVIII. 1. It was difficult to talk with the people of Hoo-heang, and a lad of that place having had an interview with the Master, the disciples doubted.

2. The Master said, "I admit people's approach to me without committing myself as to what they may do when they have retired. Why must one be so severe? If a man purify himself to wait upon me, I receive him so purified, without guaranteeing his past conduct. CHAPTER XXIX. The Master said, "Is virtue a thing remote? I wish to be virtuous, and lo! virtue is at hand."

CHAPTER XXX. 1. The minister of crime of Ch'in asked whether the duke Ch'aou knew propriety, and Confucius said, "He knew propriety.”

28. THB READINESS OF CourUCIvs TO MEET APPROACHES TO HIM THOUGH MADE BY THE UN

LIKELY.

29. VIRTUE IS NOT FAR TO SEEK.

哉 after 1. In 互鄉, the 鄉 appears to be 平, implies the negative answer to be given.

like our local termination ham.-'The people of Hoo-ham.’Its site is now sought in three different places. 2. Choo He would here trans

pose the order of the text, and read人潔 已云云 immediately after 子曰. He

also supposes some characters lost in the sentence This is hardly necessary. as inV. 8, 3,=許,‘to allow,' to concede

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30. How CONFUCIUS ACKNOWLEDGED HIS ERROR. 1. Ch'in, one of the states of China in Conf. time, is to be referred probably to the present department of Ch'in-chow in Ho-nan prowas the name given in Chin

vince. 司敗

and Tsoo to the minister elsewhere called 司寇 which terms Morrison and Medhurst translate 'criminal judge.' But judge does not come up to his functions, which were legis

lative as well as executive. He was the adviser of his sovereign on all matters relating to

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知丘禮子吳君之

之也巫 巫君
幸馬而

苟期知

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有禮謂乎君 過 孰 之君子 人 子不 吳取不 必曰知孟於黨

2. Confucius having retired, the minister bowed to Woo-ma K'e to come forward, and said, "I have heard that the superior man is not a partizan. May the superior man be a partizan also? The prince married a daughter of the house of Woo, of the same surname with himself, and called her,-The elder lady Tsze of Woo'. If the prince knew propriety, who does not know it?"

3. Woo-ma K'e reported these remarks, and the Master said, "I am fortunate! If I have any errors, people are sure to know them.” CHAPTER XXXI. When the Master was in company with a person who was singing, if he sang well, he would make him repeat the song, while he accompanied it with his own voice.

CHAPTER XXXII. The Master said, "In letters I am perhaps equal to other men, but the character of the superior man, carrying out in his conduct what he professes, is what I have not yet attained to."

crime. See the 周禮秋官司寇 Chaou was the hon. ep. of Chow (稠), duke of Loo, B. C. 541-509. He had a reputation for the knowledge and observance of ceremonies, and Conf. answered the minister's question accordingly, the more readily that he was speaking to the officer of another state, and was bound, therefore, to hide any failings that his own sovereign might have had. 2. With all his knowledge of proprieties, the duke Ch'aou had violated an import. rule,–that which for bids the intermarriage of parties of the same surname. The ruling houses of Loo and Woo were branches of the imperial house of Chow, and consequently had the same surname-Ke To conceal his violation of the rule,

31. THE GOOD FELLOWSHIP OF CONFUCIUS.

On this chapter, see the 四書合講

which states very distinctly the interpretation which I have followed, making only two singings and not three. 和, lower 3d tone, hereww 'to sing in unison with.'

32. ACKNOWledgment of CONFUCIUS IN ESTIMATING HIMSELF. here occasions some diffl

culty. Ho An takes it, as it often is, =無, and
explains, 'I am not better than others in letters.'
In the dict., with ref. to this pass., it is ex-
plained by so that the meaning would be
'By effort, I can equal other men in letters.'

Ch'aou called his wife by the surname Tsze(子), Choo He makes it 疑辭 a particle of doubt,

as if she had belonged to the ducal house of | 'perhaps. But this is formed for the occasion.

Sung. 取, up. 3d tone=娶. 3. Conf. takes

the criticism of his questioner very lightly.

躬行君子,‘an-in-person-acting keun-teze..

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