哉圖魯票者樂 日觚不觚觚觚 之日井有仁焉其從之 辛我問日仁者雖告 之告 子 子樂山 子仁 日變 日仁知 日矣。 齊者 著者 觚道R變 壽。動 巴子日知者樂水仁 動者 仁 者水 CHAPTER XXI. The Master said, "The wise find pleasure in water; the virtuous find pleasure in hills. The wise are active; the virtuous are tranquil. The wise are joyful, the virtuous are longlived." CHAPTER XXII. The Master said, “Ts'e, by one change, would come to the state of Loo. Loo, by one change, would come to a state where true principles predominated." CHAPTER XXIII. The Master said, "A cornered vessel without corners.–A strange cornered vessel! A strange cornered vessel!” CHAPTER XXIV. Tsae Go asked, saying, “ A benevolent man, though it be told him,-"There is a man in the well,' will go in after him, I suppose.” Confucius said, " Why should he do so? A supe 21. CONTRASTS OF THE WISE AND THE VIR TUOUS. The two first 樂 are read ngaou, low. 3d tone,=喜好, ‘to find pleasure in' The wise or knowing are active and restless, like the waters of a stream, ceaselessly flowing and advancing. The virtuous are tranquil and firm, like the stable mountains. The pursuit of knowledge brings joy. The life of the virtuous may be expected to glide calmly on and long. After all, the saying is not very comprehensible. 22. THE CONDITION OF THE STATES TS'E AND Loo. Ts'e and Loo were both within the present Shan-tung. Ts'e lay along the coast on the north, embracing the present dep. of and other territory. Loo was on the south, the larger portion of it being formed by the present dep. of 兖州. At the rise of the Chow dynasty, king Woo invested 太公望, the great duke Wang,' with the principality of Ts'e, while his successor, king Shing, constituted the “ son of his uncle, the famous duke of Chow, prince of Loo. In Conf. time, Ts'e had degenerated more than Loo. 道is先王盡善 盡美之道, the entirely good and admi rable ways of the former kings.' 23. THE NAME WITHOUT THE REALITY IS FOLLY. This was spoken (see the with ref. to the governments of the time, retaining ancient names without ancient principles. The was a drinking vessel; others say a wooden tablet. The latter was a later use of the term. It was made with corners as appears from the composition of the character, which is formed from 角,‘a horn,' 'a sharp corner' In Conf. time, the form was changed, while the name was kept. 24. THE BENEVOLENT EXERCISE THEIR BENEVOLENCE WITH PRUDENCE. Tsae Go could see no limitation to acting on the impulses of benevolence. We are not to suppose with modern 之子 天 日厭 之 至矣乎民鮮" 子日中庸之爲德也其 久之 矣。焦 之曰 予子 子 不可也 逝 子 日 也。不 可逝也不可陷也可欺也 也子曰何爲其然也君子 之以禮亦可以弗畔矣. 五子曰君子博學於 否 路弗 畔於 天文 厭夫夫 rior man may be made to go to the well, but he cannot be made to go down into it. He may be imposed upon, but he cannot be befooled." CHAPTER XXV. The Master said, "The superior man, extensively studying all learning, and keeping himself under the restraint of the rules of propriety, may thus likewise not overstep what is right." CHAPTER XXVI. "The Master having visited Nan-tsze, Tsze-loo was displeased, on which the Master swore, saying, "Wherein I have done improperly, may Heaven reject me! may Heaven reject me!” CHAPTER XXVII. The Master said, "Perfect is the virtue which is according to the Constant Mean! Rare for a long time has been its practice among the people." comm. that he wished to show that benevolence was impracticable. Hiff belongs to the whole fol lowing clause, especially to the mention of a well. The second 仁 is for 人·其一也 indicate some doubt in Go's mind. Obs. the hophal force of 逝 and 陷 25. THE HAPPY EFFECT OF LEARNING AND PROPRIETY COMBINED. 君子 has here its 26. CONFUCIUS VINDICATES HIMSELF FOR VISITING THE UNWORTHY NAN-TSZE. Nan-tsze was the wife of the duke of Wei, and sister of prince Chaou, mentioned ch. 14. Her lewd character was well known, and hence Tsze-loo was dis pleased, thinking an interview with her was disgraceful to the Master. Great pains are taken to explain the incident. 'Nan-tsze,' says one, sought the interview from the stirrings of her natural conscience.' 'It was a rule,' says another, that officers in a state should visit the lighter meaning," the student of what is right prince's wife.' 'Nan-tsze,' argues a third, 'had and true: The in約之 we naturally all influence with her husband, and Confucius wished to get currency by her means for his doc Whether 矢 is to be understood in the trine' sense of ‘to swear,’=誓, or to make a declara tion’=陳, is much debated. Evidently, the thing is an oath, or solemn protestation against the suspicions of Tsze-loo. 27. THE DEFECTIVE PRACTICE OF THE PEOPLE IN CONFUCIUS' TIMES. See 中庸 III. , CHAPTER XXVIII. 1. Tsze-kung said, “Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?" The Master said, "Why speak only of virtue in connection with him? Must he not have the qualities of a sage? Even Yaou and Shun were still solicitous about this. 2. “Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others. 3. this “To be able to judge of others by what is nigh in ourselves;– may be called the art of virtue." 28. THE TRUE NATURE AND ART OF VIRTUE. There are no higher sayings in the Analects than we have here. 1. 施up 3d tone, to confer benefits.’聖乎,一乎 is said to be 'a particle of doubt and uncertainty,' but it is rather the interrogative affirmation of opinion. Tsze-kung appears to have thought that great doings were necessary to virtue, and propounds a case which would transcend the achievements of Yaou and Shun. From such extravagant views the Master recalls him. 2. This is the description of仁者之心體,‘the mind of the perfectly virtuous man' as void of all sel fishness. 3. It is to be wished that the idea intended by had been more clearly expressed. Still we seem to have here a near approach to a positive enunciation of 'the golden rule.' CHAPTER I. The Master said, " A transmitter and not a maker,, believing in and loving the ancients, I venture to compare myself with our old P'ang." CHAPTER II. The Master said, "The silent treasuring up of knowledge; learning without satiety; and instructing others without being wearied :—what one of these things belongs to me?" CHAPTER III. The Master said, "The leaving virtue without proper cultivation; the not thoroughly discussing what is learned; not being able to move towards righteousness of which a knowledge is gained; and not being able to change what is not good:-these are the things which occasion me solicitude." HEADING OF THIS BOOK.-> transmitter, and Book VII. We have in acter about Confucius, both from his own lips, and from the descriptions of his disciples. The two preceding books treat of the disciples and other worthies, and here, in contrast with them, we have the sage himself exhibited. 1. CONFUCIUS DISCLAIMS BEING AN ORIGINA TOR OR MAKER. 3d tone, ‘to remember. 之 refers, it is said, to ' 理,‘principles,' the subjects of the silent ob servation and reflection. 何有於我哉 me?'but=何者能有於我 , cannot be what difficulty do these occasion as in the transl. ‘The language,' says Choo He, ‘is that of humility upon humility.' Some insert, 述=傳舊而已,‘simply in their expl, 此外 before 何‘Besides to hand down the old.' Comm. say the master's language here is from his extreme humility. But we must hold that it expresses his true sense of his position and work. Who the individual called endearingly 'our old P'ang' was, these, what is there in me?' But this is quite arbitrary. The profession may be inconsistent with what we find in other passages, but the inconsistency must stand rather than violence be done to the language. Ho An gives the singular exposition of (about A. D. 150-200)-Other men have not these things, I only have them.' can hardly be ascertained. Choo_He adopts| 鄭康成(about the view that he was a worthy officer of the Shang dynasty. But that individual's history is a mass of fables. Others make to be Laou-tsze, the founder of the Taou sect, and others again make two individuals, one this Laou-tsze, and the other that 彭祖 3. CONFUCIUS'ANXIETY ABOUT HIS SELF-CULTIVATION:–ANOTHER HUMBLE ESTIMATE OF HIM SELF. Here again, comm. find only the expressions of humility, but there can be no reason why we should not admit that Confucius was anxious lest these things, which are only put forth as here by most scholars read che, up. possibilities, should become in his case actual 2. CONFUCIUS' HUMBLE ESTIMATE OF HIMSELF. CHAPTER IV. When the Master was unoccupied with business, his manner was easy, and he looked pleased. CHAPTER V. The Master said, "Extreme is my decay. For a long time, I have not dreamed, as I was wont to do, that I saw the duke of Chow." CHAPTER VI. 1. The Master said, "Let the will be set on the path of duty. 2. "Let every attainment in what is good be firmly grasped. 3. "Let perfect virtue be accorded with. 4. "Let relaxation and enjoyment be found in the polite arts. facts. is in the sense explained in the Dict. 6. RULES FOR THE FULL MATURING OF CHARby the terms ACTER. 2. might be translated virtue, but ='perfect virtue' following, we require an amining.' 習 and 究 ‘practising,’‘ex 4. THE MANNER OF CONFUCIUS WHEN UNOCCUPIED, The first clause, which is the subject of the other two, is literally-The master's dwelling at ease.' Obs. Ja, up. 3d tone; 天 up. 1st tone;, as in III, 23. 5. HOW THE DISAPPOINTMENT OF CONFUCIUS' HOPES AFFECTED EVEN HIS DREAMS. 周公 (Chow-kung) is now to all intents a proper name, but the characters mean the duke of Chow.' Chow was the name of the seat of the family from which the dynasty so called sprang, and on the enlargement of this territory, king Wăn divided the original seat between his sons (Tan) and (Shih). Tan was Chow kung, in wisdom and politics, what his elder brother, the first emperor, Woo, was in arms. Confucius had longed to bring the principles and institutions of Chow-kung into practice, and in his earlier years, while hope animated him, had often dreamt of the former sage. The orig. territory of Chow was what is now the dis. of K'eshan (), dep. of Fung-tseang (), in Shen-se. in I. 6. A full enumeration makes 'six arts,' viz., ceremonies, music, archery, charioteering, the study of characters or language, and figures or arithmetic. The ceremonies were ranged in five classes: lucky or sacrifices, unlucky or the mourning cer., military, those of host and guest, and festive. Music required the study of the music of Hwang-te, of Yaou, of Shun, of Yu, of T'ang, and of Woo. Archery had a fivefold classification. Charioteering had the same. The study of the characters required the examination of them, to determine whether there predominated in their formation resemblance to the object, combination of ideas, indication of properties, a phonetic principle, a principle of contrariety, or metaphorical accommodation. Figures were managed according to nine rules, as the object was the measurement of land, capacity, &c. These six subjects were the business of the highest and most liberal education, but we need not suppose that Conf. had them all in view here. |