親遠 子亦恥 园子日君子食無求 富有子 節行美為 之知 小貴 貴有 復 亦 大 先子 富有子日禮之用和 因恭信可和 之之 其禮義 CHAPTER XII. The philosopher Yew said, "In practising the rules of propriety, a natural ease is to be prized. In the ways prescribed by the ancient kings, this is the excellent quality, and in things small and great we follow them. 2. "Yet it is not to be observed in all cases. If one, knowing how such ease should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done.. 99 CHAPTER XIII. The philosopher Yew said, "When agreements are made according to what is right, what is spoken can be made good. When respect is shown according to what is proper, one keeps far from shame and disgrace. When the parties upon whom a man leans are proper persons to be intimate with, he can make them his guides and masters." CHAPTER XIV. The Master said, "He who aims to be a man of complete virtue, in his food does not seek to gratify his appetite, 12. IN CEREMONIES A NATURAL EASE IS TO BE PRIZED, AND YET TO BE SUBORDINATED TO THE END OF CEREMONIES,-THE REVERENTIAL OBSERVANCE OF PROPRIETY. is not easily rendered in another language. There underlies it the idea of what is proper. It is 事之宜,thefit ness of things,' what reason calls for in the performance of duties towards superior beings, and between man and man. Our term 'ceremonies' comes near its meaning here. is here a name for, as indicating the courses or ways or to be pursued by men. In 小大由之 13. TO SAVE FROM FUTURE REPENTANCE WE MUST BE CAREFUL IN OUR FIRST STEPS. A diff. view of the scope of this ch. is taken by Ho An. It illustrates, according to him, the difference between being sincere and righteousness, between being respectful and propriety, and how a.man's conduct may be venerated.'The later view commends itself, the only difficulty being with, near to,' which we must accept as a meiosis for合乎,‘agreeing with’約 =信約 ‘a covenant, an agreement.’遠, up. 96 3d tone, 'to keep away from.' The force of the can go on to make them his masters, 亦=he 宗 being taken as an active verb. 14. WITH WHAT MIND ONE AIMING TO BE A He may KEUN-TSZE PURSUES HIS LEARNING. be well, even luxuriously, fed and lodged, but 日如詩而可富 賜磨 切者 日賜也始可與言詩 如磨其斯之謂與子 詩云如切如磋如 子貢曰貧而無諂 正 而飽 焉慎 可 謂言: 也貧何貧好就安 學有敏 謂磋子而如 子琢 貢樂子 也道於 日認 己。而事 nor in his dwelling place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified:-such a person may be said indeed to love to learn. CHAPTER XV. I. Tsze-kung said, “What do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud?" The Master replied, “They will do; bnt they are not equal to him, who, though poor, is yet cheerful, and to him, who, though rich, loves the rules of propriety.” 2. Tsze-kung replied, “It is said in the Book of Poetry,”‘As you cut and then file, as you carve and then polish.'-The meaning is the same, I apprehend, as that which you have just expressed." 3. The Master said, “With one like Tsze, I can begin to talk about the Odes. I told him one point and he knew its proper sequence.' with his higher aim these things are not his it smooth, or a lapidary whose hammer and seeking, 無求A nominative to 可謂 must be supposed,-all this, or such a person. The closing particles, 也已, give emphasis to the preceding sentence, =yes indeed. 15. AN ILLUSTRATION OF THE SUCCESSIVE STEPS IN SELF-CULTIVATION. 1. Tsze-Kung had been poor, and then did not cringe. He became rich and was not proud. He asked Confucius about the style of char. to which he had attained. Conf. allowed its worth, but sent him to higher attainments.而 here="and yet.’何 如,‘what as?’=‘what do you say what is to be thought–of this?” Obs. the force of the 未‘not yet? 2. The ode quoted is the first of the songs of Wei (), praising the prince Woo, who had dealt with himself as an ivory worker who first cuts the bone, and then files chisel are followed by all the appliances for smoothing and polishing. She-king. I. v. 1. st. 2. In 其斯之謂, the antecedent to 其 is the passage of the ode, and that to # is the reply of Confucius. 2 see Premare, p. , But 156.3. Intorcetta and his co-adjutors translate , 知知之不關 知諸 不患子來往 知人也 知患不 已 人 白者而告 CHIEF AIM, Comp. ch. 1. p. 3. Obs. the trans 9 CHAPTER XVI. The Master said, "I will not be afflicted at men's not knowing me; I will be afflicted that I do not know men. 也=quoad 賜也, quoed Tsze. 已矣 nearly=也已, in ch. 14. 已, the final part. (see Prem. p. 185), is thus marked with a tone, to distinguish it from, 'self,' as in next ch. The last clause may be given-Tell him the past, and he knows the future,' but the connection determines the meaning as in the transition. position in, which is more elegant than would be. E, 'self,' the person de pending on the context. We cannot translate is not used 'do not be afflicted,' because imperatively, like勿. A nominative to患 語助, has to be assumed,我,L'or 君子,the 諸, as in ch. 10, is a particle, a mere 居如以日 政 CHAPTER I. The Master said, "He who exercises government by means of his virtue, may be compared to the north polar star, which keeps its place and all the stars turn towards it.' HEADING OF THIS BOOK.為政第二於心, the practice of truth and acquisition This second book contains twenty four chapters, thereof in the heart,' Choo's view of the comand is named, "The practice of govern-parison is that it sets forth the illimitable ment' That is ihe object to which learning, treated of in the last book, should lead, and here we have the qualities which constitute, and the character of the men who administer, good government. influence which virtue in a ruler exercises without his using any effort. This is extravagant. His opponents say that virtue is the polar star, and the various departments of government the other stars. This is far-fetched. We must be content to accept the vague utterauce without 1. THE INFLUENCE OF VIRTUE IN A RULER. minutely determining its meaning. 北辰 is, is explained by, but the old comm. say 物得以生謂之德 ‘what creatures) get in order to their birth is called their virtue, while Choo He makes it=行道而有得 no doubt, 'the north polar star,' anciently believed to coincide exactly with the place of the real pole. is up. 2d tone, used for t, 'to fold the hands in saluting,' here 'to turn 立而籃之無齊 四 三節 子以恥之 子 十于白禮道以 而學吾有之 刑 干恥以民 邪。 言以蔽之曰思無 图子日詩三百一 曰道之以政 惑十有且德免以 五而五格。齊而政 CHAPTER II. The Master said, "In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence-'Have no depraved thoughts."" CHAPTER III. 1. The Master said, "If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame. 2. If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good." CHAPTER IV. 1. The Master said, “At fifteen, I had my mind bent on learning. 2. “ At thirty, I stood firm. 3. “ At forty, I had no doubts. 2. THE PURE DESIGN OF THE BOOK OF POETRY. The number of compositions in the She-king is rather more than the round number 言=一句 here given. , one sentence.' 蔽 = 蓋‘to cover,'‘to embrace. 思無邪, see She-king, IV. ii. 1.st.4. The sentence there is indicative, and in praise of the duke He, who had no depraved thoughts. The sage would seem to have been intending his own design in compiling the She. Individual pieces are calculated to have a diff. effect. 3. How RULERS SHOULD PREFER MORAL APPLIANCES. 1. 道, as in I. 5. 之,‘them,' ref. to民,below. 政 as oppos. to 德=law s and prohibitions.齊, ‘corn earing evenly;’ bence, what is level, equal, adjusted, and here with the corresponding verbal force. 民 The people will avoid,' that is, avoid breaking the laws thro. fear of the punishment. 2.格 has the signif. of 'to come to,' and 'to correct,' from either of which the text may be explained, -'will come to good.' or will correct them selves.' Obs. the diff. of and in p. 1. m=but;'且=‘moreover.' 4. CONFUCIUS' OWN ACCOUNT OF HIS GRADUAL PROGRESS AND ATTAINMENTS. Chin.comm. are perplexert with this ch. Holding of Confucius that 生而知之安而行之,he was born with knowledge, and did what was right with entire ease,' they say that he here conceals his sagehood, and puts himself on the level of common men, to set before them a stimulating example. We may believe that the compilers of the Analects, the sage's immediate disciples, did not think of him so extrava gantly as later men have doue. It is to be wished, however, that he had been more definite and diffuse in his account of himself. 1.有 in low. 3d tone, and.' The learning,' to which, at 15, Conf. gave himself, is to be understood of the subjects of the 'Superior Learning.. Huo.2. The standing firm' probably indicates See Choo He's preliminary essay to the Ts that he no more needed to bend his will. 3. The 'no doubts' may have been concerning what was proper in all circumstances and 以禮謂 對 禮。 禮死葬之以禮祭之 欲耳十 不順而 孫 樊懿踰 白違問遲子矩十 以生樊孝御問 禮事遲於子孝 以何我之日 日 4. “ At fifty, I knew the decrees of heaven. i 十而知天命六十而 5. "At sixty, my ear was an obedient organ for the reception of truth. แ 6. “At seventy, I could follow what my heart desired, without transgressing what was right". CHAPTER V. Măng E asked what filial piety was. The Master said,“It is not being disobedient.” 2. Soon after, as Fan Ch'e was driving him, the Master told him, saying, 'Mang-sun asked me what filial piety was, and I answered him,‘not being disobedient.” 3. Fan Ch'e said,“What did you mean?" The Master replied, “That parents, when alive, should be served according to propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety.' decreed by Heaven, the constitution of things events. 4. The decrees of Heaven,'=the things | princely descent, and 仲孫叔孫 and making what was proper to be so. 5. The 季孫 became the respective surnames of intuition the truth from the ear. 6. 矩 the families. 仲孫 ear obedient' is the mind receiving as by an instrument for deternnining the square. 不 踰矩, without transgressing the square.' 5. FILIAL PIETY MUST BE SHOWN ACCORDING TO THE RUES OF PROPRIETY. 1. Mang E was a great officer of the state of Loo, by name Ho-ke (何忌), and the chicf of one of the brothers, the sons by a concubine of the duke was changed into by the father of Mang E, on a principle 孫 of humility, as he thereby only claimed to be the eldest of the inferior sons or their representatives, and avoided the presumption of seeming to be a younger full brother of the reigning duke. 懿, ‘mild and virtuous,' was the posthumous honorary title given to Ho-ke. On 子, see I. 1.1. Fan, by name 須,aud designated 子遲, was a minor disciple of the sage. Conf. repeated his remark to Fan, that he might report the explanation of it to his friend Mang E, or Mang-sun, and thus prevent him from supposing that all the sage intended was disobedience to parents. |