以貢政

没

[子 日在觀其志

其諸異乎人之求之與

以得之夫子之求之也

玄

愛之道可謂

觀其行三年無改

矣。無

良、身 與也子

恭之必

於與也讓子其夫

CHAPTER X. 1. Tsze-k'in asked Tsze-kung, saying, "When our master comes to any country, he does not fail to learn all about its government. Does he ask his information ? or is it given to him ?" 2. Tsze-kung said, "Our master is benign, upright, courteous, temperate, and complaisant, and thus he gets his information. The Master's mode of asking information!-is it not different from that of other men ?"

CHAPTER XI. The Master said, “ While a man's father is alive, look at the bent of his will; when his father is dead, look at his conduct. If for three years he does not alter from the way of his father, he may be called filial."

10. CHARACTERISTICS OF CONFUCIUS, AND THEIR INFLUENCE ON THE PRINCES OF THE TIME. are desig

1. Tsze-ktin, and Tsze-k'ang (元)

nations of 陳元 one of the minor disciples of Confucius. His tablet occupies the 28th place, on the west, in the outer hall of the temples. A good story is related of him. On the death

of his brother, his wife and major-domo wished

mon designation for a teacher or master.

那,‘this country’=any country. 必, ‘must," does not fail to. The antecedent to both the

之 is the whole clause 聞其政:Obs. the diff. in fil, up. 2d tone,=' to give,' and often a preposition, 'with,' 'to,' and Eil, low. 1st tone, as in ch. 2. 2. The force of 其諸 is well

to bury some living persons with him, to serve him in the regions below. The thing being referred to Tsze-k'in, he proposed that the wife enough expressed by the dash in English, the and steward should themselves submit to the previous indicating a pause in the discourse, immolation, which made them stop the matter. Tsze-kung, with the double surname 端木,which the 其, ‘it,’ resumes.

and named, occupies a higher place in the 11. ON FILIAL DUTY. Confucian ranks, and is now the third on the

is in the low.3d

east, among ‘the wise ones. He is conspicuous tone, explained by行迹, ‘traces of walking,

in this work for his readiness and smartness in reply, and displayed on several occasions practical and political ability., a general signation for males,' a man. 夫子,

-a com

=conduct. It is to be understood that the way of the father had not been very bad. An old de-interpretation, that the three years are to be understood of the three years of mourning for the father, is now rightly rejected.

盂子 日 君子食無求

亦

親還言節行美為關
可有之知小貴有可
辱復子亦和大先子
也也曰不而由王白
因恭信可和之。之禮
斯用,

不近近行不有
失於於也以
其 禮義

禮不為和

CHAPTER XII. 1. The philosopher Yew said, "In practising the

rules of propriety, a natural ease is to be prized. In the ways pre

scribed 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.'

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 SUBORDINATE TO THE END OF CEREMONIES, THE REVERENTIAL OBSER

VANCE OF PROPRIETY. 1. 禮 is not easily ren

dered in another language. There underlies it

the idea of what is proper. It is 事之宜,‘the

fitness of things,' what reason calls for in the

performance of duties towards superior beings,

and between man and man. Our term‘cere

monies'comes near its meaning here. 道is

here a name for, as indicating the courses or

ways to be pursued by men. In 小大由之 小大由之 the antecedent to 之 is not 和, but 禮 之 is not 和, but 禮or 道.2. Obs. the force of the 亦 ‘also,' in the

13. TO SAVE FROM FUTURE REPENTANCE, WB 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近於

with 近於, ‘near to,' which we must accept as a meiosis for合乎,‘agreeing with.’狗 =信約 ‘a covenant,' ‘agreement.’遠,up.

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

last clause, and how it affirms the general prin- KEUN-TSZE PURSUES HIS LEARNING.

ciple enunciated in the first paragraph.

be well, even luxuriously, fed and lodged, but,

日如

日賜也始可與言詩

如磨其斯之謂與子

詩云如切如磋如

貧好就安

子而如而學有敏 貢樂子無也道於

詩子 子琢日 日富 富日 認已,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 of men of principle that he may be rectified :-such

a person may be said indeed to love to learn."

CHAPTER XV. 1. 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; but 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 chisel are followed by all the appliances for smoothing

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., here, and yet.'
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 (衛), praising the prince

Woo, who had dealt with himself as an ivory

worker who first cuts the bone, and then files

and polishing. See the She-king, I. v. Ode I.st. 2. In 其斯之謂, the antecedent to 其 is the passage of the ode, and that to f is the reply of Confucius. 之謂 see Premare, p.

156. 3. Intorcetta and his co-adjutors translate this par. as if were in the 2d person. But

the Chin. comm. put it in the 3d, and correctly.

Premare, on the char. 也, says, ' Fere semper adjungitur nominibus propriis. Sic in libro Lun Yu, Confucius loquens de suis discipulis, Yeou, Keou, Hoei, vel ipsos alloquens, dicit 由也, 求也回也 With the example in III. 17, before us, it is not to be denied that the name before is sometimes in the 2d person,

but generally it is in the 3d, and the force of the

知人也

知之不知諸
不患子來往

也。不已人曰者。而

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. CHIEF AIM. Comp, ch. 1. p. 3. Obs. the trans也=quoad.賜也,quoed Tsze. 已矣, position in, which is more elegant than nearly=也已, in ch. 14. 包, the final part. (see Prem. p. 185), is thus marked with a tone, 知己 would be. 已, ‘self,’ the person deto distinguish it from, 'self,' as in next ch. pending on the context. We cannot translate 'do not be afflicted,' because is not used

The last clause may be given-"Tell him the

past, and he knows the future,' but the connec

tion determines the meaning as iu the transition.

諸,

imperatively, like 勿. A nominative to 患

as in ch. 10, is a particle, a mere 語助, has to be assumed,-我, (I' or 君子,the

as it is called, 'a helping' or supporting sound. superior man,'

16. PERSONAL ATTAINMENT SHOULD BE OUR

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:一為政第二| -為政第二於心,‘the practice of truth aud 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, goo! government.

1. THE INFLUENCE OF VIRTUE IN A BULER. 德 is explained by 得, 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

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

minutely determining its meaning. 北辰 is,

no doubt, 'the north polar star,' anciently believed to coincide exactly with the place of the fold the hands in saluting,' here='to turn real pole. is up. 2d tone, used for it, 'to respectfully towards.

立而靈之無齊

四志子以恥之子 十于白禮道以日 而學吾有之刑道 六三千恥以民之 惑十有且德免以 五而五格齊而政

節

邪。言

言以蔽之曰思無 ◎日詩三

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. THE PURE DESIGN OF THE BOOK OF selves.' Obs. the diff. of 且 and 而 in p. 1.

POETRY. The number of compositions in the

She-king is rather more than the round number|m=‘but;'且=‘moreover'

here given. 一言=一句,

'one sentence.' 4. CONFUCIUS' OWN ACCOUNT OF HIS GRADUAL PROGRESS AND ATTAINMENTS. Chin. comm. are

薇= 蓋, to cover, to embrace: 思無邪

perplexed with this ch. Holding of Confucius

that 生而知之安而行之, he

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 was born with knowledge, and did what was seem to have been intending his own design in right with entire ease,' they say that he here compiling the She. Individual pieces are cal-conceals his sagehood, and puts himself on the culated to have a diff. effect.

3. How RULERS SHOULD PREFER MORAL AP

PLIANCES.

1. 道. as in I. 5. 之,‘them,’ref to民, below. 政, as oppos. to 德=law and prohibitions. 齊, ‘corn earing evenly; hence, what is level, equal, adjusted, and here with the corresponding verbal force. 民免 "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

.

s

level of common men, to set before them a | stimulating example. We may believe that the compilers of the Analects, the sage's iinmediate disciples, did not think of him so extrava

gantly as later men have done. It is to be and diffuse in his account of himself. 1.有,

wished, however, that he had been more definite

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.' Heo. 2. The standing firm' probably indicates See Choo He's preliminary essay to the Ta

that he no more needed to bend his will. 3. The 'no doubts' may have been concerning what was proper in all circumstances and