而務有亂上犯孝其 道本也者而不上弟為 生本君未好好者而人 孝立 子之作犯鮮好也日

CHAPTER II. 1. The philosopher Yew said, "They are few who, being filial and fraternal, are fond of offending against their supe riors. 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. son's Dictionary, char. F. Its opposite is 'to read chant-, 'a small, mean, man.' 'a small, mean, man.', Men 人不知,Men do not know him,' but anciently some explained--'men do not know,' that is, are stupid un

which it bespeaks for him. mentators, is explained by

, in the old com

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 repent,' 'to practise.' is the obj. of the third pers. pronoun, and its antecedent is to be found in the preguant meaning of 學.不亦 plained by X, ‘is it not? See

To bring out the force of 'also'

in,
, some say thus :-"The occasions for plea-
sure 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 prac-
tice and application one's own, and hence arises
complacent pleasure in the mastering mind.

悅 as distinguished from a, lõh, in the next
par., is the internal, individual, feeling of plea-
sure, and the other, its external manifestation,
implying also companionship. 2., proper-
ly, '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 cor.

respondency in English, and which cannot be rendered always in the same way.

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 PRACTICE. 1. Yew, named, and styled and, a native of

was famed

among the other disciples of Confucius for his strong memory, and love for the doctrines of an

is

tiquity. In personal appearance he resembled the
sage. See Mencius, III. Pt. II. iv. 18.
'Yew, the philosopher,' and he and Tsang Ts'an
(or Sin) are the only two of Confucius' disci
ples who are mentioned in this style in the
Lun Yu. This has led to an opinion on the
part of some, that the work was compiled by
their disciples. This may not be sufficiently sup-
ported, but I have not found the peculiarity
pointed out satisfactorily explained. The tablet
of Yew's spirit is now in the same apartment
of the sage's temples as that of the sage him-
self, occupying the 6th place in the eastern
range of 'the wise ones.' To this position it
was promoted in the 3d year of Keen-lung
of the present dynasty. A degree of activity
enters into the meaning of in-
playing the man,' 'as men, showing themselves
filial,' &c., here, to be submissive as
a younger brother,' is in the low. 3d tone. With
its proper signification, it was anciently in the
2d tone. and yet,' different from its sim-
ple conjunctive use='and,' in the prec. ch.

a verb, 'to love,' in the up. 3d tone, diff. from
the same char. in the 2d tone, an adj.,='good.'
, up. 2d tone,='few.' On the idiom-
see Premare's gram. p. 156.

之有 Sce Morri

2.

傳交忠為

乎人

會色

人.

諶省子鮮日本

弟也者其

乎信朋而吾日巧與其

乎友不身吾仁言

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."

CHAPTER IV. The philosopher Tsăng said, "I daily examine myself on three points:—whether, in transacting business for others, I 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 superior man,' for want of a better term., 'the root,' 'what is radical,' is here said of filial and fraternal duties, and, 'ways' or 'courses,' of all that is intended by), below. The particles 也者

resume the discourse

GUILTY OF ANY IMPOSITION. Tsăng, whose name was (Ts'an, now commonly read Sin,) and his designation, 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

about 孝弟 and introduce some further him in the composition of the 孝經

description of them. See Prem., p. 158. . in the lower 1st tone, is half interrogative, an answer in the affirmative being implied. is explained here as 'the principle of love,' 'the virtue of the heart.' Mencius says

or

'Classic of Filial Piety.' The authorship of the The Great Learning,' is also ascribed to him, though incorrectly, as we shall see. Ten served in the Le-ke. His spirit tablet among the books, moreover, of his composition are presage's four assessors, occupying the first place on the west, has precedence of that of Mencius.

is man,' in accordance with which, Julien translates it by humanitas. Benevolence, read sing, 'to examine.' is naturally often comes near it, but, as has been said before understood of 'three times,' but the context and consent of commentators make us assent to the of, we cannot give a uniform rendering

of this term.

3. FAIR APPEARANCES ARE SUSPICIOUS. I 言令色一 ‚—see Shoo-king, II. iii. 2. L, '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 I, 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

interpretation—'on three points.', 'the body,' 'one's personality;'=myself. A

is in low. 3d tone,='for. So, frequently, below. from, middle,' 'the centre,' and

, 'the heart,' loyalty, faithfulness, action with and from the heart. see ch. 1., "two hands joined,' denoting union. friends.'

is very enigmatical.

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

國、臺 而

有汎孝

子 2 愛

色 事事子餘愛 君夏力

敬子 人事日

能母曰則而弟弟使而道 致能賢以親謹子民信千 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.

5. FUNDAMENTAL PRINCIPLES FOR THE 60道is used for 導

VERNMENT OF A LARGE STATE.

'to rule,' 'to lead,' and is marked in the 3d tone,

to distinguish it from 道,the noun, which was an

ciently read with the 2d tone. It is diff.from 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. in low.

,

in ch. 2. 入出, ‘coming in, going out,'=at home, abroad. 汎 is explained by Choo He

by, 'wide,' 'widely ;' its proper meaning is 'the rush or overflow of water.', 'strength,' here embracing the idea of leisure. 學文 no literary studies merely, but all the accomplishments of a gentleman also :-ceremonies, music, archery, horsemanship, writing, and numbers.

7. TsZE-HEA'S VIEWS OF THE SUBSTANCE OF LEARNING. Tsze-hea was the designation of

3d tone, ‘a chariot,’diff from its meaning in 小商, another of the sage's distinguished

the 1st tone, 'to ride. A country of 1000 chariots is one of the largest fiefs of the empire, which could bring such an armament into the

ield. The last principle,使民以時,

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.

disciples, and now placed 5th in the eastern range of the wise ones.' He was greatly famed for his learning, and his views on the She-king and

the Chun Tsew are said to be preserved in the comm. of 毛, and of 公羊高 and 穀梁

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. With regard to the scope of this chapter, there

his in

strength, if, in serving his prince, he can devote his life; if, in tercourse 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.

99

4. “When you have faults, do not fear to abandon them. CHAPTER IX. The philosopher Tsăng 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,哭, says,

-that Tsze-hea's words may be wrested to de-
preciate learning, while those of the Master in
the prec. ch. hit exactly the due medium. The
2d賢 is a concrete noun. Written in full,
覽 it is composed of the characters for a mine
ister, 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. The 1st is a verb,
敬
=‘to treat as a heen.’色 has a diff. meaning

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 四書改錯

XIII. 1, with Choo He's interpretation which
I have followed ; but there is force in what his

adherents say, that the passage is not to be un-
derstood as if the individual spoken of had ever
been given to pleasure, but simply signifies the

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 mora–hence, 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 遠, (distant,' have both the force

of adjectives, = the dead,' and 'the departed,' or the long gone. 慎 and 追 mean, to be care

ful of,' 'to follow,' but their application is as in the translation., 'thick,' in opposition to

aincerity of his love for the virtuous. 致 here 薄, thin; metaphorically,=good, excellent. The

'to give to,' 'to devote.'

force of 歸, ‘to return,' is to shew that this

8. PRINCIPLES OF SELF-CULTIVATION. 1. 君| virtue is naturally proper to the people.

以貢 貢政

没

愛之道可謂孝矣

觀其行三年無改以

王子 日愛在觀其志

其諸異乎人之求之與

以得之夫子之求之也

貝日 夫子溫良恭儉讓

政求之與抑與之與子

子至於是邦也必聞其 子禽問於子貢日夫

於

也讓
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.

mon designation for a teacher or master.

=does not fail to. The antecedent to both the

1. Tsze-kin, and Tsze-k'ang (元), are desig- 那‘this country=any country. 必‘must,’ nations of 陳亢 one of the minor disciples of Confucius. His tablet occupies the 28th place, 之 is the whole clause 聞其政: Obs. the on the west, in the outer hall of the temples. diff. in fil, up. 2d tone,=' to give,' and often a A good story is related of him. On the death of his brother, his wife and major-domo wished preposition, 'with,' 'to,' and E, low. 1st tone, 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 and steward should themselves submit to the

immolation, which made them stop the matter.

Tsze-kung, with the double surname 端木 and named, occupies a higher place in the Confucian ranks, and is now the third on the east, among the wise ones.' He is conspicuous in this work for his readiness and smartness in reply, and displayed on several occasions prac

as in ch. 2. 2. The force of 其諸 is well enough expressed by the dash in English, the previous indicating a pause in the discourse,

which the 其, ‘it,’ resumes.

11. ON FILIAL DUTY. 行 is in the low. 3d tone, explained by, traces of walking,

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

tical and political ability.夫,‘a general de-
signation for males,'—a man. 夫子,-a com- the father, is now rightly rejected.