矣。君 孤詈敏 友數子必 斯游有 日 斯辱日鄰。德 疏矣 事 不 CHAPTER XXIV. The Master said, "The superior be slow in his words and earnest in his conduct.' CHAPTER XXV. The Master said, "Virtue is not left to stand alone. He who practises it will have neighbours." CHAPTER XXVI. Tsze-yew said, “In serving a prince, frequent remonstrances lead to disgrace. Between friends, frequent reproofs make the friendship distant." AN ENCOURAGEMENT TO VIRTUE. 孤‘father 26. A LESSON TO COUNSELLORS AND FRIENDS. less; here=solitary, friendless. 德不孤= 數, up. 4th tone, read sh, frequently,' under德無孤立之理, ‘it is not the nature | stood here in ref. to remonstrating or reproving. CHAPTER I. 1. The Master said of Kung-yay Ch'ang that he might be wived; although he was put in bonds, he had not been guilty of any crime. Accordingly, he gave him his own daughter to wife. 2. Of Nan Yung he said that if the country were well governed, he HEADING OF THIS BOOK. 一公冶長第| quently turns on their being possessed of that 五: Kung-yay Ch'ang, the surname and name of the first individual spoken of in it, heads this book, which is chiefly occupied with the judgment of the sage on the character of several of his disciples and others. As the decision fre- ! jin, or perfect virtue, which is so conspicuous in the last book, this is the reason, it is said, why the one immediately follows the other. As Tsze-kung appears in the book several times, some have fancied that it was compiled by his disciples. 子免 子妻之 戮。 免於刑戮以其兄之 邦有道不廢邦無道 鬍子謂子賤君子# 子君 斯哉 would not be out of office, and if it were ill governed, he would escape punishment and disgrace. He gave him the daughter of his own elder brother to wife. CHAPTER II. The Master said, of Tsze-tseen, "Of superior virtue indeed is such a man! If there were not virtuous men in Loo, how could this man have acquired this character?" CHAPTER III. Tsze-kung asked, "What do you say of me, Tsze? The Master said, "You are an utensil." "What utensil?" "A gemmed sacrificial utensil." WITH OTHER KEUN-TSZE. Tsze-tseen, by sur name 宓(=虚, and said to be i 9. 优), and named 不齊, appears to have been of some 1. CONFUCIUS IN MARRIAGE-MAKING WAS GUIDED BY CHARACTER, AND NOT BY FORTUNE. 1. Of Kung-yay Ch'ang, tho' the son-in-law of Conf., nothing certain is known, and his tablet is only 3d on the west, among the s wordí, Silly note among the disci. of Conf., both as an legends are told of his being put in prison from administrator and writer, tho' his tablet is now his bringing suspicion on himself by his knowl, only 2d west, in the outer hall. What chiefly of the language of birds. Choo He approves the disting. him, as appears here, was his cultivation interpr. of 縲 as mean. ‘a black rope,' with | of the friendship of men of ability and virtue, which criminals were anciently bound (神)in|若人 is more than this man.’It is 若 prison. 妻, and in par. 2, up. 3d tone, ‘to wive’此人, ‘a man such as this. See the 註 'to give to to wife.' 子,in both par.,=‘a 疏in loc. The first 斯 is (this man; the daughter.’2. Nan Yung, another of the dis second, 'this virtue.' The paraphrasts complete ciples, is now 4th, east, in the outer hall. The the last clause thus:一斯將何所取 6 discussions about who he was, and whether he, what friends could this is to be identified with 南宮适, and several ather aliases, are very perplexing. See 四書 改錯,I.10,11, and 摭餘說,I.24. 廢,to lay, or be laid aside,' here, i. e, from office. 戮, to put to death,' has also the lighter meaning of 'disgrace.' We cannot tell whether Conf. is giving his impress. of Yung's char., or referring to events that had taken place. 2. THE KEUN-TSZE FORMED BY INTERCOURSE man have chosen to complete this virtue?' I. 10, II. 12. The 瑚璉 were vessels richly adorned, used to contain grain-offerings in the Imper. ancestral temples. Under the Hea dyn., they were called 瑚, and 璉 under the Yin. See the Le Ke, XIV. 27. While the sage did not grant to Tsze that he was a Keun-tsze (II. 12), he made him 'a vessel of honour,' valuable and fit for use on high occasions. 桴關信對關用於 子子曰子佞。人 佞或 日說吾使 不以子論 海道 斯漆 日雍 從不 之雕 其給焉也 仁屢用仁 乘 能仕。 焉憎佞而 CHAPTER IV. 1. Some one said, " Yung is truly virtuous, but he is not ready with his tongue." 2. The Master said, “ What is the good of being ready with the tongue? They who meet men with smartnesses of speech, for the most part procure themselves hatred. I know not whether he be truly virtuous, but why should he show readiness of the tongue?" CHAPTER V. The Master was wishing Tseih-teaou K'ae to enter on official employment. He replied, "I am not yet able to rest in the assurance of THIS." The Master was pleased. CHAPTER VI. The Master said, “My doctrines make no way. will get upon a raft, and float about on the sea. I He that will ac company me will be Yew, I dare to say." Tsze-loo hearing this was 4. OF YEN YUNG. READINESS WITH THE was TONGUE NO PART OF VIRTUE. 1. 冉雍 styled 仲弓, has his tablet the second, on the east of Conf. own tablet, among 'the wise ones.' His father was a worthless character (see VI. 4), means but he himself was the opposite. 佞 often, though not here, with the bad sense of grant that Yung was 仁, but his not being 佞 was in his favour rather than otherwise. 口 (read kee. See Dict.), 'smartnesses of speech.' is here ‘why,' rather than (how.’The first 用仁 is a gen. statement, not having, like of 啟,changed into 開 on the accession the Emperor 孝景 A. D. 155, whose name was also. The diff. in the ch. is with -what does it refer to ? and with 信一 what is its force? In the ch. about the dis ciples in the 家語, it is said that K'ae was reading in the Shoo-king, when Conf. spoke to him about taking office, and he pointed to the book, or some particular passage in it, saying, 'I am not yet able to rest in the assurance of this. It may have (信=眞知確見) been so. Obs. the force of the 之; There is as yet my want of faith of this.' 6. CONFUCIUS PROPOSING TO WITHDRAW FROM THE WORLD:-A LESSON TO TSZE-LOO. the sec., special reference to Yen Yung. In the Tsze-loo supposed his master really meant to 註疏不知其仁焉用佞, is read leave the world, and the idea of floating along as one sentence; 'I do not know how the virtuous should also use readiness of speech.' This is not so good as the received interpretation. 5. TSEIH-TEAOU K'AE'S OPINION OF THE QUALIFICATIONS NECESSARY TO TAKING OFFICE. Tseih-teaou, now 6th, on the east, in the out. hall, was styled子若. His name originally the coasts, pleased his ardent temper, while he was delighted with the compliment paid to himself. But Conf. only expressed in this way his regret at the backwardness of men to re ceive his doctrines. 無所取材 is diff. of interpretation. Choo He takes 材 as being for 裁: to cut out clothes,' 'to estimate, discrimi 與賓客言也不知其仁也 子宰室仁之不 其乘何治問問 帶仁之如其 14家子賦日路 其於赤 可 日也由 仁 也其 好 也好勇過我無所 其由與子路聞之喜子曰 ,也使求不也乎材。子 為也知干子 使如之千其乘日 glad, upon which the Master said, "Yew is fonder of daring than I am. He does not exercise his judgment upon matters.' CHAPTER VII. 1. Măng Woo asked about Tsze-loo, whether he was perfectly virtuous. The Master said, "I do not know." 2. He asked again, when the Master replied, “In a kingdom of a thousand chariots, Yew might be employed to manage the military levies, but I do not know whether he be perfectly virtuous." 3. "And what do you say of K'ew?" The Master replied, "In a city of a thousand families, or a house of a hundred chariots, K'ew might be employed as governor, but I do not know whether he is perfectly virtuous.' 4. "What do you say of Chih?" The Master replied, "With his sash girt and standing in a court, Ch'ih might be employed to converse with the visitors and guests, but I do not know whether he is perfectly virtuous.” nate,' and hence the mean. in the transl. An old 1. 孟武伯, See II. 6.2.千乘之國 鄭立, keeping the mean. of 材 材,exsee I. 5. 賦, properly, ‘revenues,' 'taxes,' but comm., plains一無所取於桴材=my the quota of soldiers contributed being regul. meaning is not to be found in the raft. An- by the ant. of the rev., the term is used here other old writer makes 材=哉, and putting a stop at 勇 expl. -.Yew is fond of daring; He cannot go beyond himself to find my meaning.' 與, here=‘I dare to say.’ 7. OF TszE-LOO, TsZE-YEW,AND TSZE-HWA for the forces, or military leries. 3. 求 see III. 6. 百乘之家, in opp. to千乘之國, was the secondary fief, the territory appropri ated to the highest nobles or officers in a 國 state, suppos. also to comprehend 1000 fami 信始 标可 如 而信其 日 可不 弗賜望也 孰 行於於也畫吾 ·也雕 · 也聞 愈 令人 糞寢與 以聞日貢 也與 土子 汝知 賜 之曰弗 弗二以也 吾於人也 誅朽如子知何與 子不木也日十敢回 CHAPTER VIII. 1. The Master said to Tsze-kung, "Which do you consider superior, yourself or Hwuy?" 2. Tsze-kung replied, “How dare I compare myself with Hwuy? Hwuy hears one point and knows all about a subject; I hear one point and know a second." 3. The Master said, "You are not equal to him. I grant you, you are not equal to him." CHAPTER IX. 1. Tsae Yu Master said, "Rotten wood will not receive the trowel. proving him ?” being asleep during the day time, the cannot be carved; a wall of dirty earth This Yu!-what is the use of my re 2. The Master said, “At first, my way with men was to hear their words, and give them credit for their conduct. Now my way is to hear their words, and look at their conduct. It is from Yu that I have learned to make this change.' 96 lies. 為之宰, To be its governor.’This is a mean. of f聞一知十, as in the transl. 3. pec. idion. 4. Chih, surnamed 公西, and 與=許, to allow, to grant to.’Ho An gives styled 子華, having now the 14th place,here the comm. of 包咸, (about A. D.50), west, in the out. hall, was famous among the disciples for his knowl. of rules of cer., and those especially relating to dress and inter course. 朝, low. 1st tone. 賓 and 客 may be distinguished, the former indicating neighbour ing princes visiting the court, the lat. ministers and officers of the state present as guests. who interprets strangely, 'I and you are both not equal to him,' saying that Conf. thus comforted Tsze-kung. 9. THE IDLENESS OF TSAE YU AND ITS RE PROOF. 1. 於子與,‘In the case of Yu!' 與 has here the force of an exclam.; so, below. 8. SUPERIORITY OF YEN HWUY TO TSZE-, a strong term, to mark the severity of the KUNG. 2., 'to look to,' 'to look up to,' here =比,‘to compare with(One' is the begin. of numbers, and ‘ten' the, completion; hence the reproof. 2.子曰is superfduous. The char. were probably added by a transcriber. If not, | they should head another chapter. |