CHAPTER I. 1. The Master said, "Is it not pleasant to learn with a constant perseverance and application? 2. "Is it not pleasant to have friends coming from distant quarters? 3. "Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?" TITLE OF THE WORK. together. Others seem devoid of any such principle of combination. The sixteen chapters of this book are occupied, it is said, with the fundamental subjects which ought to engage the attention of the learner, and the great matters of human practice. The word, 'learn,' rightly occupies the forefront in the studies of a nation, of which its educational system has so long been the distinction and glory. Discourses and Dialogues;' that is, the discourses or discussions of Confucius with his disciples and others on various topics, and his replies to their inquiries. Many chapters, however, and one whole book, are the sayings, not of the sage himself, but of some of his disciples. The characters may also be rendered 'Digested Conversations,' and this appears to be the more ancient signification attached to them, the account being, that, after the death of Confucius, his disciples collected together and compared the memoranda of his conversations which they had severally preserved, digesting them into the twenty books which compose the work. Hence the title, 'Discussed Sayings,' or 'Digested Conversations.' Seedesignation of males, especially of virtuous 1. THE WHOLE WORK AND ACHIEVEMENT OF THE LEARNER, FIRST PERFECTING HIS KNOWLEDGE, THEN ATTRACTING BY HIS FAME LIKEMINDED INDIVIDUALS, AND FINALLY COMPLETE IN HIMSELF. 1., at the commencement, indicates Confucius., 'a son,' is also the common men. We find it, in conversations, used in the same way as our 'Sir.' When it follows the surname, it is equivalent to our Mr.,' or may be rendered 'the philosopher,' the scholar,' 'the officer,' &c. Often, however, it is better to leave it untranslated. When it precedes the surname, it indicates that the person spoken of was the master of the writer, as, my master, the philosopher Standing single and alone, as in the text, it denotes Confucius, the philosopher, or, rather, the master. If we render the term by Confucius, as all preceding translators have done, we miss the indication which it gives of the handiwork of his disciples, and the reverence 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. which it bespeaks for him., in the old com- son's Dictionary, char. F. Its opposite is mentators, is explained by, to read chant-, 'a small, mean, man.', 'Men ingly,' 'to discuss.' Choo He interprets it by, 'to imitate,' and makes its results to be 善而復初, (the understanding of all ex cellence, 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 豈不,‘is it not ?” See 四書 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 practice and application one's own, and hence arises complacent pleasure in the mastering mind. as distinguished from, loh, in the next 悅 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. do not know him,' but anciently some explain ed-'men do not know,' that is, are stupid un der his teaching. The interpretation in the text is doubtless the correct one. 2. FILIAL PIETY AND FRATERNAL SUBMISSION ARE THE FOUNDATION OF ALL VIRTUOUS PRAC TICE. 1. Yew, named, and styled #, and a native of 魯 is was famed range of the wise ones.' of the present dynasty. A degree of activity = enters into the meaning of 爲 in爲人, a verb, 'to love,' in the up. 3d tone, diff. from ‡, up. 2d tone,='few.' On the idiom-✯ See Morri~|之有 人弟 傳交忠為日 本者 而乎人三會 之 習不與謀省子鮮 日本 乎信朋而吾日巧與其 乎友不身吾仁。 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." 1 CHAPTER IV. The philosopher Tsăng said, "I daily examine myself on three points:—whether, in transacting business for others, may have been not faithful;-whether, in intercourse with friends, I may have been not sincere;-whether I may have not mastered and practised the instructions of my teacher." has a less intense singnification here than in the last chap. I translate "The supe rior man,' for want of a better term. 本, the root,' 'what is radical,' is here said of filial and fraternal duties, and, 'ways' or 'courses,' of all that is intended by =), below. resume the discourse | GUILTY OF ANY IMPOSITION. Tsăng, whose name was (Ts'an, now commonly read Sin,) and his designation 子輿 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 The particles 也者 about 孝弟, and introduce some further him in the composition of the 孝經 description of them. See Prem., p. 158. EL. Classic of Filial Piety.' The authorship of the in the lower 1st tone, is half interrogative, an The Great Learning,' is also ascribed answer in the affirmative being implied. is to him, though incorrectly, as we shall see. Ten explained here as 'the principle of love, books, moreover, of his composition are preserved in the Le-ke. His spirit tablet among the virtue of the heart.' Mencius says-sage's four assessors, occupying the first place on the west, has precedence of that of Mencius. the is man,' in accordance with which, Julien translates it by humanitas. Benevolence, read sing, 'to examine.' often comes near it, but, as has been said before we cannot give a uniform rendering of 君子 of this term. 3. FAIR APPEARANCES ARE SUSPICIOUS. I -see Shoo-king, II. iii. 2. I, '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 bad meaning,='pretending to be good.' "the manifestation of the feelings in the colour of the countenance,' is here used for the appearance generally. 4. HOW THE PHILOSOPHER TSANG DAILY EXAMINED HIMSELF, TO GUARD AGAINST HIS BEING is naturally understood of 'three times,' but the context and , 'the heart,' loyalty, faithfulness, action with and from the heart. see ch. 1., 'two hands joined,' denoting union., friends. is very enigmatical. 傳不習 The translation follows Choo He. explained quite differently:-'whether I have given instruction in what I had not studied and practised?' It does seem more correct to take 力色有汎孝圈而國 事事子餘愛出子愛敬 君夏力眾則曰人事 能母日則而弟弟使而道 致能賢以親謹子民千 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 sincerity; 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 together, passively, to receive instruction' See四書 =youths, a youth. The 2d 弟 is for 悌, 改錯XV.17. in ch. 2. 入出, ‘coming in, going out,'=at ,88 5. FUNDAMENTAL PRINCIPLES FOR THE GO- home, abroad. is explained by Choo He VERSMENTOFA LARGE STATE. 道isusedfor導 ‘to rule,' 'to lead,' and is marked in the 3d tone, by 廣, wide, widely ;' its proper meaning ia (the rush or overflow of water' 力, 'strength, here embracing the idea of leisure. 學文, not literary studies merely, but all the accomplishments of a gentleman also:-ceremonies, music, archery, horsemanship, writing, and numbers. to distinguish it from 道,thenoun, which was anciently read with the 2d tone. It is diff. from 治, which refers to the actual business of government, while 導 is the duty and purpose thereof, 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 another of the sage's distinguished the Ist tone, to ride. A country of 1000 cha-| disciples, and now placed 5th in the eastern range riots is one of the largest fiefs of the empire, of the wise ones.' He was greatly famed for which could bring such an armament into the his learning, and his views on the She-king and 7. TSZE-HEA'S VIEWS OF THE SUBSTANCE OF Tsze-hea was the designation of LEARNING. field. The last principle,使民以時 the Chun Ts'ew are said to be preserved in the means that the people should not be called from their husbandry at improper seasons, to do service on military expeditions and public works. 6. RULES FOR THE TRAINING OF THE YOUNG: -DUTY FIRST AND THEN ACCOMPLISHMENTS. comm. of 毛, and of 公羊高 and 穀梁 赤. He wept himself blind on the death of his son, but lived to a great age, and was much esteemed by the people and princes of the time. 弟With regard to the scope of this chapter, there 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. 1. 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 philosopher 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." is some truth in what the comm. Woo,, says, -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 is a concrete noun. Written in full, The 1st is a verb, , it is composed of the characters for a minister, 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. 'to treat as a heen.' 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 fault is found by some, as in has a diff. meaning has here its lightest meaning,= =a student, one who wishes to be a keun-tsze. of the Han dynasty, in the 1st half of the 2d century, took, in the sense of 'obscured,' 'dulled,' and interprets- Let him learn, and he will not fall into error.' The received interpretation, as in the transl., is better. 2., as a verb, to hold to be chief.' It is often used thus. lists, is to improve one's knowledge and virtue ; 3. The object of friendship, with Chinese morahence, 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 SIN. 'the end,' death, and, distant,' have both the force of adjectives,the dead,' and 'the departed,' or the long gone.' and mean, 'to be careful of,' to follow," but their application is as in the translation. 'thick,' in opposition to here, thin;' metaphorically,=good, excellent. The force of, 'to return,' is to shew that this virtue is naturally proper to the people. XIII. 1, with Choo He's interpretation which 8. PRINCIPLES OF SELF-CULTIVATION. 1. |