2. "Perfect virtue is the burden which he considers it is his to sustain;is it not heavy? Only with death does his course stop; is it not long? CHAPTER VIII. 1. The Master said, "It is by the Odes that the mind is aroused. 2. "It is by the Rules of propriety that the character is established. 3. “ It is from Music that the finish is received." CHAPTER IX. The Master said, "The people may be made to follow a path of action, but they may not be made to understand it." CHAPTER X. The Master said, "The man who is fond of daring and is dissatisfied with poverty, will proceed to insubordination. So will the man who is not virtuous, when you carry your dislike of him to an extreme." been the qualification for, and passport to, man,''a scholar but in all ages learning has | Choo He, the first is理之所當然一 official employment in China, hence it is also a duty, what principles require, and the second is general designation for an officer. 任: low. 理之所以然, the principle of duty. 3d tone, a noun,=‘an office,' 'a burden borne;' with the 1st tone, it is the verb 'to bear.' 8. THE EFFECTS OF POETRY, PROPRIETIES, AND MUSIC. These three short sentences are in form like the four, 志於道. &e, in VII. 6, but must be interpreted differently. There the first term in each sentence is a verb in the imperative mood; here it is in the indicative. There the is to be joined closely to the 1st character and here to the 3d. Thereit=our prepos. to; here it=by. The terms 詩禮樂, have all specific reference. 9. WHAT MAY, AND WHAT MAY NOT BE AT 能 and 不能. If the meaning were so, then the sentiment would be much too broadly expressed. See 四書改錯XVI. 15. As often in other places, the gives the meaning here happily; viz., that a knowledge of the reasons and principles of what they are called to do need not be required from the people,一不可 責之民 10. DIFFERENT CAUSES OF INSCBORDINATION TAINED TO WITH THE PEOPLE. According to -A LESSON TO RULERS. 美 且如 也已 慢驕且吝其餘不足 10子 日如有周公之才之 墜子 旦三年學不至於榖 觀之 CHAFTER XI. The Master said, "Though a man have abilities as admirable as those of the duke of Chow, yet if he be proud and niggardly, those other things are really not worth being looked at." CHAPTER XII. The Master said, "It is not easy to find a man who has learned for three years without coming to be good." CHAPTER XIII. 1. The Master said, "With sincere faith he unites the love of learning; holding firm to death, he is perfecting the excellence of his course. 2. “Such an one will not enter a tottering state, nor dwell in a disorganized one. When right principles of government prevail in the empire, he will show himself; when they are prostrated, he will keep concealed. 3. "When a country is well governed, poverty and a mean condition are things to be ashamed of. When a country is ill governed, riches and honour are things to be ashamed of." 11. THE WORTHLESSNESS OF TALENT WITH the whole a lamentation over the rarity of the OUT VIRTUE. "The duke of Chow;'-see VII. disinterested pursuit of learning. But we are not at liberty to admit alterations of the text, 5. 其餘:‘the overplus,' the superfluity, | unless, as received, it be absolutely unintell referring to the 'talents,' and indicating that ability is not the 本, or root of character, not what is essential. 也已 as in ch. 1. gible. 13. THB QUALIFICATIONS OF AN OFFICER, WHO WILL ALWAYS ACT RIGHT IN ACCEPTING AND DECLINING OFFICE. 1. This par. is to be taken as descriptive of character, the effects of whose presence we have in the next, and of its absence in the last. 2. in oppos. to 12. HOW QUICKLY LEARNING LEADS TO GOOD. This is the interpretation of K'ung Gan-kwo, who takes 穀 in the sense of 善. Choo He read heen, low. 3d tone. The whole ch. seema to want the warmth of generous principle and takes the term in the sense of emolu- feeling. In fact, I doubt whether its parts bear ment,' and would change 至 into 志 making | posed to have. the relation and connection which they are sup CHAPTER XIV. The Master said, " He who is not in any particular office, has nothing to do with plans for the administration of its duties.” CHAPTER XV. The Master said, "When the music-master, Che, first entered on his office, the finish with the Kwan Ts'eu was magnificent;-how it filled the ears!" CHAPTER XVI. The Master said, " Ardent and yet not upright; stupid and yet not attentive; simple and yet not sincere:-such persons I do not understand." CHAPTER XVII. The Master said, "Learn as if you could not reach your object, and were always fearing also lest you should lose it." CHAPTER XVIII. The Master said, "How majestic was the manner in which Shun and Yu held possession of the empire, as if it were nothing to them!” 14. EVERY MAN SHOULD MIND HIS OWN BUSINESS. So the sentiment of this ch. is generalized by the paraphrasts, and perhaps corfectly. Its letter, however, has doubtless operated to prevent the spread of right notions about political liberty in China. 15. THE PRAISE OF THE MUSIC-MASTER CHE. Neither Morrison nor Medhurst gives what appears to be the meaning of in this ch. 'I do not know them,' that is, say comm., na- 17. WITH WHAT EARNESTNESS AND CONTINUOUSNESS LEARNING SHOULD BE PURSUED. K'ang-he's dict. has it 樂之卒章日 亂: ‘The last part in the musical services is called hwan.” The programine on those occa18. THE LOFTY CHARACTER OF SHUN AND sions consisted of four parts, in the last of which Yu. Shun received the empire from Yaou, B. C. a number of pieces from the fung or national 2254, and Yu received it from Shun, B. C. 2204. songs was sung, commencing with the Kwan-The throne came to them not by inheritance. tres. The name lwan was also given to a sort of refrain, at the end of each song.-The old interpreters explain differently, 'when the music-master Che first corrected the confusion of the Kwan-ts'eu,' &c. They were called to it by their talents and virtue. And yet the possession of empire did not affect them at all. It did not concern them,' was as if nothing to them. Ho 乎人。治。 国也名 堯也 舜鱼 开 子曰大哉堯之爲君 有天下也而不與焉 虞子 王有乎 平巍之巍 盛然十下 唯君 CHAPTER XIX. 1. The Master said, " Great indeed was Yaou as a sovereign! How majestic was he! It is only Heaven that is grand, and only Yaou corresponded to it. How vast was his virtue! The people could find no name for it. 2. "How majestic was he in the works which he accomplished! How glorious in the elegant regulations which he instituted!" CHAPTER XX. 1. Shun had five ministers, and the empire was well governed. 2. King Woo said, "I have ten able ministers.” 3. Confucius said, " Is not the saying that talents are difficult to find, true? Only when the dynasties of T'ang and Yu met, were they more abundant than in this of Chow, yet there was a woman among them. The able ministers were no more than nine men." They had the empire | ministers were 禹, superintendent of works, This is not according | 稷, superintendent of agriculture, 契 (sie) 19. THE PRAISE OF YAOD. 1. No doubt, minister of instruction, 皐陶, minister of Yaou, as he appears in Chinese annals, is a fit object of admiration, but if Confucius had had justice, and 1, warden of woods and marshes. Those five, as being eminent above all their compeers, are mentioned. 2. See the Shoo An takes 與=求 without seeking for it. to usage. a right knowledge of, and reverence for, Heaven, he could not have spoken as he does here. Grant that it is only the visible heaven over spreading all, to which he compares Yaou, even king, V. i. sect. ii. 6. 亂臣,‘governing, that is sufficiently absurd., not sim-i. e., able ministers.' In the dict, the first ply=法之, imitated it, but 能與之 | V. 12)=the music, ceremonies, &c., of which he 20. meaning given of 亂 is to regulate,' and the second is just the opposite, 'to confound' confusion." Of the ten ministers, the most dis tinguished of course was the duke of Chow. One of them, it is said next par., was a womany but whether she was the mother of king Wan or his wife, is much disputed. 3. Instead of the usual 'the master said,' we have here PRAISE OF THE HOUSE OF Cuow. 1.Shun'sfive 子曰,The philosopher Kung said.' This 至德也已矣。 二分天下有其二 然力平鬼矣 平 菲子至 溝冕惡飲曰 臺洫卑衣食禹 禹宮服而吾 盡美乎 以 4. "King Wan possessed two of the three parts of the empire, and with those he served the dynasty of Yin. The virtue of the house of Chow may be said to have reached the highest point indeed." CHAPTER XXI. The Master said, "I can find no flaw in the character of Yu. He used himself coarse food and drink, but displayed the utmost filial piety towards the spirits. His ordinary garments were poor, but he displayed the utmost elegance in his sacrificial cap and apron. He lived in a low mean house, but expended all his strength on the ditches and water-channels. I can find nothing like a flaw in Yu." is accounted for on the ground that the words of nothing in him to which I can point as a flaw. king Woo having been quoted immediately be- is interpreted of the spirits of heaven fore, it would not have done to crown the sage with his usual title of the Master. The style of the whole chapter, however, is different from that of any previous one, and we may suspect that it is corrupted. 才難 is a sort of proverb, or common saying, which Conf. quotes and illustrates. 唐虞之際,(Yaou is called Tang, having ascended the throne from the marquisate of that name, and Yu became the accepted surname or style of Shun.) and earth, as well as those sacrificed to in the ancestral temple, but the saying that the rich offerings were filial () would seem to restrict made of leather, and coming down over the the phrase to the latter. The was an apron made of leather, and coming down over the knees, and the was a sort of cap or crown, flat on the top, and projecting before and behind, with a long fringe on which gems and pearls were strung. They were both used in 爲盛 is understood by Choo He as in the | sacrificing. 溝洫, generally the water-chan transl., while the old comm. take exactly the opposite view. The whole is obscure. 4. This par. must be spoken of King Wăn. nels by which the boundaries of the fields were determined, and provision made for their irriga tion, and to carry off the water of floods. The were 4 cubits wide and deep, and arranged so as to flow into the, which were double 21. THE PRAISE OF Yu.閒, read Kzen, up. 溝 3d tone, ‘a crevice,' 'a crack, 禹吾無閒 In Yu, I find no crevice so,' i. e., I find the size. |