תמונות בעמוד
PDF
ePub
[graphic]

文公。夫國

知自

而矣。 僎公也。

不康言 聞與

賓喪子衞 之:

客孔白靈

祝子夫公 日如 之

[ocr errors]

治仲是無

3.

[ocr errors]

自經於溝瀆而莫之

公叔文子之臣大

為諸天

“Will you require from him the small fidelity of common

men and common women, who would commit suicide in a stream

or ditch, no one knowing any thing about them?"

CHAPTER XIX. 1. The officer, Söen, who had been familyminister to Kung-shuh Wăn, ascended to the prince's court in company with Wăn.

2. The Master, having heard of it, said, " He deserves to be considered WAN."

CHAPTER XX. 1. The Master was speaking about the unprincipled course of the duke Ling of Wei, when Ke K'ang said, "Since he is of such a character, how is it he does not lose his throne?" 2. Confucius said, “The Chung-shuh, Yu, has the superinten

to the state of the rude tribes about them. 3. 19. THE MERIT OF KUNG-SHUH WAN IN RECOMMENDING TO OFFICE A MAN OF WORTH. 1.

匹夫匹婦see IX. 25. 諒=小信,

Kung-shuh Wăn,- -see ch. 14. The par. is to be understood as intimating that Kung-shuh, seeing the worth and capacity of his minister, had recommended him to his sovereign, and afterwards was not ashamed to appear in the

= our

as an

same rank with him at court. 公
'duke's,' i. e., the duke's court. 2.,
honorary epithet, sometimes means- 錫民

'small fidelity,' by which is intended the faith-
fulness of a married couple of the common
people, where the husband takes no concubine
in addition to his wife. The argument is this:
'Do you think Kwan Chung should have con-
sidered himself bound to Kew, as a common
man considers himself bound to his wife? And
would you have had him commit suicide, as
common people will do on any slight occasion?'
Commentators say that there is underlying the
vindication this fact:--that Kwan Chung and
Shaou Hwuh's adherence to Kew was wrong in
the first place, Kew being the younger brother.
Chung's conduct therefore was not to be judged rank and office.'
as if Kew had been the senior. There is nothing
of this, however, in Confucius' words. He vindi-
cates Chung simply on the ground of his sub-
sequent services, and his reference to the small
fidelity' of husband and wife among the com-
mon people is very unhappy., to
經,‘to
strangle one's-self, but in connection with
溝瀆, the phrase must be understood gener-

ally, 'to commit suicide.'

'He who confers on a common man

20. THE IMPORTANCE OF GOOD AND ABLE MINISTERS:-SEEN IN THE STATE OF WEI. 1.

Ling was the hon. epithet of Yuen (元), duke of

Wei. B. C. 533-492. He was the husband of

Nan-tsze, VI. 26. 2. The Chung-shuh, Yu, is the Kung Wăn of V. 14. 仲叔 express his family position, according to the degrees of kin

6

dred. The litanist, T'o,'-
sun Kea,-see III. 13.

’–see VI. 14. Wang

[graphic][graphic][merged small][subsumed][merged small][merged small][merged small][subsumed][ocr errors][merged small][merged small][merged small]

dence of his guests and of strangers; the litanist, To, has the management of his ancestral temple; and Wang-sun Kea has the direction of the army and forces:with such officers as these, how should he lose his throne?"

CHAPTER XXI. The Master said, "He who speaks without modesty will find it difficult to make his words good."

CHAPTER XXII. 1. Ch'in Shing murdered the duke Keen of Tse.

2. Confucius bathed, went to court, and informed the duke Gae, saying, “Chin Hăng has slain his sovereign. I beg that you will undertake to punish him."

3. The duke said, " Inform the chiefs of the three families of it."

4. Confucius retired, and said, " Following in the rear of the

great officers, I did not dare not to represent such a matter, and my prince says, 'Inform the chiefs of the three families of it.'

[blocks in formation]

22. How CONFUCIUS WISHED TO AVENGE THE MURDER OF THE DUKE OF TS'E: HIS RIGHTEOUS AND PUBLIC SPIRIT. 1. Keen,-indolent in not a single virtue,' and 'tranquil, not speaking unadvisedly,' are the meanings attached to, as an hon. epithet, while 成 indicates, ‘tran

quillizer of the people, and establisher of govern-
ment.' The murder of the duke Keen by his

officer, Chin Hang (恆), took place, B. C. 480,
barely two years before Conf. death. 2.
洽 implies all the fasting and all the solemn

preparation, as for a sacrifice or other great

occasion. Properly, is to wash the hair with the water in which rice has been washed, and is to wash the body with hot water.

請討之 ← acc. to the account of this mat

ter in the

Conf. meant that the duke

Gae should himself, with the forces of Loo, undertake the punish. of the regicide. Some mod. comm. cry out against this. The sage's advice, they say, would have been that the duke should authority associate other princes with himself report the thing to the emperor, and with his to do justice on the offender. 3. 告三 子,this is the use of 夫 in XI. 24, et al. 4. This is taken as the remark of Confucius, or his colloquy with himself, when he had gone out from the duke. 以吾從大夫之後

-see XI.7. The 者 leaves the sentence incom. plete;-'my prince says, Inform the three chiefs of it;this circumstance' The paraphrasts complete the sentence by How is it 1.

[ocr errors]

可孔子曰以吾從大夫之後

[告夫三子者之三子告不

不敢不告也

墨子路問事君子日勿欺也

而犯之

[graphic]

之可
蘆者子 子犯子
佰儒曰曰之。路

之子

不可曰

也。

子曰古之學者爲已今之

园子日君子上達小人下達

與之坐而問焉日夫子何爲

伯玉使人於孔子孔子

之達。
達。 ㄧㄝ

5. He went to the chiefs, and informed them, but they would Confucius then said, "Following in the rear of the great

not act.

officers, I did not dare not to represent such a matter."

CHAPTER XXIII. Tsze-loo asked how a sovereign should be

served. The Master said, " Do not impose on him, and, moreover, withstand him to his face."

[ocr errors]

CHAPTER XXIV. The Master said, "The progress of the superior man is upwards; the progress of the mean man is downwards.' CHAPTER XXV. The Master said, " In ancient times, men learned with a view to their own improvement. Now-a-days, men learn with a view to the approbation of others."

CHAPTER XXVI. 1. Keu Pih-yuh sent a messenger with friendly inquiries to Confucius.

2. Confucius sat with him, and questioned him. “What,” said he, “is your master engaged in ?" The messenger replied, “My

that the prince, &c.,?” 5. 之三子,一之 is the verb—‘to go to’孔子日云云,This

was spoken to the chiefs, to reprove them for their disregard of a crime, which concerned every public man.

23. How THE MINISTER OF A PRINCE MUST BE SINCERE AND BOLDLY UPRIGHT.

24. THE DIFFERENT PROGRESSIVE TENDEN

CIES OF THE SUPERIOR MAN AND THE MEAN MAN.

Ho An takes 達 in the sense of 曉, ‘to understand.' The modern view seems better.

25. THE DIFFERENT MOTIVES OF LEARNERS IN OLD TIMES, AND IN THE TIMES OF CONFUCIUS.

犯之 is well 爲已,為人, for themselves, for other

expressed by the phrase in the translation. See the Le-ke, II. i. 12, where it appears that to

was required by the duty of a minister, but not allowed to a son.

men.' The meaning is as in the translation.

26. AN ADMIRABLE MESSENGER. 1. Pih-yuh

[blocks in formation]

也對

行。

不焉

也使者出子日使乎使乎 對日夫子欲寡其過而未能

一節

字日君子耻其言而過其

會子日君子思不出其

离子日不在其位不謀其

鬍子 日君子道者三我無能

子者者

焉仁者不憂知者不惑勇者

[ocr errors]

不懼子貢日夫子自道也。

諶使

政。

master is anxious to make his faults few, but he has not yet succeeded.” He then went out, and the Master said, “A messenger

indeed! A messenger indeed!”

CHAPTER XXVII. The Master said, " He who is not in any particular office, has nothing to do with plans for the administration of its duties.”

CHAPTER XXVIII. The philosopher Tsăng said, "The superior man, in his thoughts, does not go out of his place.”

CHAPTER XXIX. The Master said, “The superior man is modest in his speech, but exceeds in his actions."

CHAPTER XXX. 1. The Master said, "The way of the superior man is threefold, but I am not equal to it. Virtuous, he is free from anxieties; wise, he is free from perplexities; bold, he is free from fear." 2. Tsze-kung said, “Master, that is what you yourself say.”

[blocks in formation]

serted here, from its analogy with the preceding. 29. THE SUPERIOR MAN MORE IN DEEDS THAN

IN WORDS. 耻其言,lit, ‘is ashamed of

his words. Comp.ch.21, and IV. 22.

30. CONFUCIUS' HUMBLE ESTIMATE OF HIMSELF, WHICH TSZE-KUNG DENIES. 1. We have the greatest part of this par. in IX. 28, but the translation must be somewhat different, as

仁者:知者勇者, are here in apposition

with 君子君子道者=君子
the superior mad
所以爲道者,(what
takes to be his path. 2. Ì=—, 'to say.'

[graphic]
[graphic]

佞為何

信屋

微抑子患子

乎。 是生亦

孔栖 栖先不 先不不不 也。子 栖謂覺逆能

者孔者

也。人

非與子是不 之

賢乎哉夫我則不暇 子貢方人子旦賜也

敢無白賢億 不暇賜 為乃丘乎。不

CHAPTER XXXI. Tsze-kung was in the habit of comparing men together. The Master said, "Ts'ze must have reached a high pitch

of excellence! Now, I have not leisure for this.”

CHAPTER XXXII. The Master said, " I will not be concerned at men's not knowing me; I will be concerned at my own want of ability.”

CHAPTER XXXIII. The Master said, " He who does not anticipate attempts to deceive him, nor think beforehand of his not being believed, and yet apprehends these things readily when they occur ;–is he not a man of superior worth ?"

CHAPTER XXXIV. 1. We-shang Mow said to Confucius, “ K'ew, how is it that you keep roosting about? Is it not that you are an insinuating talker ?"

2. Confucius said, " I do not dare to play the part of such a talker, but I hate obstinacy.”

31. ONE'S WORK IS WITH ONE'S-SELF:

be disobedient,''to rebel ; also, 'to meet,' and

AGAINST MAKING COMPARISONS. 賢乎哉= here to anticipate,' i. e, in judgment. 柳亦

'Ha! is he not superior?" The remark is ironical.

32. CONCERN SHOULD BE ABOUT OUR PERSONAL ATTAINMENT, AND NOT ABOUT THE ESTIMATION OF OTHERS. See I. 16, et al. A critical canon is laid down here by Choo He:-'All passages, the same in meaning and in words, are to be understood as having been spoken only once,

and their recurrence is the work of the compilers.

Where the meaning is the same and the language a little different, they are to be taken as having been repeated by Confucius himself, with the variations. According to this rule, the sentiment in this chapter was repeated by the master in four different utterances.

33. QUICK DISCRIMINATION WITHOUT SUSPICIOUSNESS IS HIGHLY MERITORIOUS.

see XIII. 19, but the meaning is there 'perhaps,'

while here the is adversative, and='but.'

先覺者 is used in opposition to 後覺 者,and='a quick apprehender, one who under

stands things before others.' So, Choo He. K'ung

Gan-kwǔ, however, takes 柳 as conjunctive, and
先覺 in apposition with the two preceding
characteristics, and interprets the conclusion-
'Is such a man of superior worth?' On Choo
He's view, the is exclamatory.

34. CONFUCIUS NOT SELF-WILLED, AND YET

NO GLIB-TONGUED TALKER:-DEFENCE OF HIM

to SELF FROM THE CHARGE OF AN AGED REPROVER. 1.

« הקודםהמשך »