4. Tsze-la then said, 'I should like, sir, to hear your wishes.' The Master said, They are, in regard to the aged, to give them rest; in regard to friends, to show them sincerity; in regard to the young, to treat them tenderly.'

CHAP. XXVI. The Master said, ' It is all over! I have not yet seen one who could perceive his faults, and inwardly accuse himself." CHAP. XXVII. The Master said, 'In a hamlet of ten families, there may be found one honourable and sincere as I am, but not so fond of learning.'

Chd Hat's view is better. 4.信之-與之 以信,‘To be with them with sincerity.'t

The Master and the disciples, it is said, agreed in being devoid of selfishness. Hai's, how. ever, was seen in a higher style of mind and object than Yû's. In the sage there was an unconsciousness of self, and without any effort he proposed acting in regard to his classification of men just as they ought severally to be

acted to.

brings himself before the bar of his conscience.

The remark affirms a fact, inexplicable on Con.

fucius's view of the nature of man. But per.

haps such an exclamation should not be pressed too closely.

27. THE HUMBLE CLAIM OF CONFUCIUS FOR

HIMSELF. 邑(人聚會之稱也) is the designation of the place where men are collected together,' and may be applied from a hamlet upwards to a city. 忠忠厚,

26. A LAMENT OVER MEN'S PERSISTENCE IN 'honourable,' 'substantial.' Confucius thus did

ERROR.

The has an exclamatory force. not claim higher natural and moral qualities

than others, but sought to perfect himself by

訟,to litigate.’內自訟者, one who l learning.

BOOK VI. YUNG YEY.

可伯南

乎以ㄢ子面子雍

大居臨日

雍之言

無乃大簡乎子

然。 簡 簡其

二

弓雍第

民可問也

桑

白

亦

CHAPTER I. 1. The Master said, 'There is Yung!–He might

occupy the place of a prince.'

2. Chung-kung asked about Tsze-sang Po-tsze. The Master said,

'He may pass. He does not mind small matters.'

3. Chung-kung said, 'If a man cherish in himself a reverential feeling of the necessity of attention to business, though he may be easy in small matters in his government of the people, that may be allowed. But if he cherish in himself that easy feeling, and also carry it out in his practice, is not such an easy mode of procedure excessive?’

4. The Master said, 'Yung's words are right.'

HEADING OF THIS BOOK-雍也第六.jaro exhibited to one another. It is the dia"There is Yung!' commences the first chapter, gram of the south. The custom of the sages and stands as the title of the Book. Ite sub' (i.e. monarchs) to sit with their faces to the jects are much akin to those of the preceding south, and listen to the representations of all in the Book, and therefore, it is said, they are in kingdom, governing towards the bright region, was taken from this.' juxtaposition. 2. Chung-kung was 1. THE CHARACTERS OF ZAN YUNG AND TEZE- the designation of Zan Yung, see V. iv. has SANG PO-TSZE, AS REGARDS THEIR APTITUDE here substantially the same meaning as in

FOR GOVERNMENT.

I. Yung, V. iv, 可使南 v.zzi, 不煩, ‘not troubling,'ie. one's

, 'might be employed with his face to the self about small matters. With reference to south.' In China the sovereign sits facing the that place, however, the dict., after the old south. So did the princes of the States in their

several courts in Confucius's time. An expla- comm., explains it by, 'great.' Of Tazenation of the practice is attempted in the Yi-sang Po-tsze we know nothing certain but

wrong in approving the identification of him

ching, 說卦, chap.x,離也者明也, what is here stated. Chû Hai seems to be 萬物皆相見,南方之卦也, with the Tsze-sang Hd of Chwang-tare, VI. 聖人南面而聽天下向明 par. II. 3. 居敬, to dwell in respect,' to 而治蓋取此也, The diagram Li have the mind imbued with it.敬=敬事

conveys the idea of brightness, when all things | as in I. v.

. II

ANALECTS

與粟

。曰, .齊也。今 有子 冉 也貳顏

囘

CHAP. II. The duke i asked which of the disciples loved to learn. Confucius replied to him, 'There was Yen Hui; HE loved

to learn. He did not transfer his anger; he did not repeat a fault.

Unfortunately, his appointed time was short and he died; and now there is not such another. I have not yet heard of any one who loves to learn as he did.'

CHAP. III. 1. Tsze-hwâ being employed on a mission to Ch'i, the disciple Zan requested grain for his mother. The Master said, ·Give her a fu Yen requested more. 'Give her an yü,' said the Master. Yen gave her five ping.

2. The Master said, When Ch'ih was

proceeding to Ch'i, he had

fat horses to his carriage, and wore light furs. I have heard that

2. THE RARITY OF A TRUE LOVE TO LEARN. III. ix.

F, 'the disciple Zan;' see III. vi.

HOT'S SUPERIORITY TO THE OTHER DISCIPLES. In Zan is here styled, like, in I. ii,

有顏囘者者= 'that'‘There was

that Yen Hui.' 'He did not transfer his anger,' i. e. his anger was no tumultuary pas

sion in the mind, but was excited by some

specific cause, to which alone it was directed

but only in narrative, not as introducing any

wise utterance. A fu contained 6 tâu (†)

and 4 shăng (†), or 64 shăng. The yû con

-'he died an early death, tained 160 shing, and the ping 16 ho (#),

or

1600 shǎng. A shǎng of the present day is about

but conveys also the idea in the transla-one-fourth less than an English pint. a. The 之jin吾聞之 refers to what follows.

tion. The two last clauses are completed thus:

一今也·則亡(road as and 無)是 3. In Ho Yen's edition, another chapter com

人未聞如是之好學者也

3. DISORIMINATION OF CONFUCIUS IN REWARD ING OR SALARYING OFFICERS. Kung-ha! Ch'ih,

mences here. Yüan Sze, named, is now the 3rd, east, in the outer hall of the temples.

He was noted for his pursuit of truth, and styled Taze-hwa;—see V. vii. 3. 1., in 4th carelessness of worldly advantages. After the tone, 'to commission,' or 'to be commissioned. | ment in Wei. It is related by Chwang-tsze death of Confucius, he withdrew into retire. Chu Hai says the commission was a private that Taze-kung, high in official station, came one from Confucius, but this is not likely. one day in great style to visit him. Sze received The old interpretation makes it a public one him in a tattered coat, and Tsze-kung asking

from the court of Lû; see 四書改錯, him if he were ill, he replied, 'I have heard

月月關 用

以之

至不子

焉違日川騂謂爾

仁囘其 仲鄰百思君 也舍角弓里辭為

其諸雖日

子之

欲犂黨日宰急 勿牛乎。母與

a superior man helps the distressed, but does not add to the wealth of the rich.'

3. Yüan Sze being made governor of his town by the Master, he gave him nine hundred measures of grain but Sze declined them.

4. The Master said, 'Do not decline them. May you not give them away in the neighbourhoods, hamlets, towns, and villages ?’

CHAP. IV. The Master, speaking of Chung-kung, said, 'If the calf of a brindled cow be red and horned, although men may not wish to use it, would the spirits of the mountains and rivers put it aside?'

CHAP. V. The Master said, 'Such was Hûi that for three months there would be nothing in his mind contrary to perfect virtue. The others may attain to this on some days or in some months, but nothing more.’

that to have no money is to be poor, and that to study truth and not be able to find it is to be ill. This answer sent Tsze-kung away in confusion. The goo measures (whatever they were) was the proper allowance for an officer in Sze's station. 為之宰, see V. vii, though

it is not easy to give the the same refer

ence here as in that passage. 4. According to

ancient statutes, a lin, a li, a hsiang, and a tung,

had each their specific number of component

good horns. An animal with those qualities, though it might spring from one not possessing them, would certainly not be unacceptable on that account to the spirits sacrificed to. I translate 子 by 'calf, but it is not implied that the victim was young.舍, the 3rd

tone, =捨, (to lay aside,' s to put away. 其

舍諸-其舍之乎.

5. THE SUPERIORITY OF HOI TO THE OTHER

families, but the meaning is no more than- DISCIPLES. It is impossible to say whether we

'the poor about you.' makes the remark should translate here about Hûi in the past or ='may you not, &c.'

4. THE VICES OF A FATHER SHOULD NOT DISCREDIT A VIRTUOUS SON.

| present tense. 違 is not 違背, to oppose,"

The father of Chung. but 違去, ‘to depart from..日月至,

kung (see V. ii) was a man of bad character, come to it,' i. e. the line of perfect virtue, 'in

and some would have visited this upon his the course of a day, or a month.' 日月

son, which drew forth Confucius's remark.

The rules of the Châu dynasty required that may also be, 'for a day or a month.' So in the sacrificial victims should be red, and have 註疏

求日何

賜

我

我者則吾必在汶上矣

子騫日善爲我辭焉如有

氅季氏使閔子騫爲費宰

劉於從政乎何有

求也可使從政也與日求也

有

復閔

也與子日由也果於從政乎 闔季康子問仲由可使從政

有。也 使果由 與乎從於可 政從使

求有也從

日

CHAP. VI. Chi K'ang asked about Chung-yû, whether he was fit to be employed as an officer of government. The Master said, "Yu is a man of decision; what difficulty would he find in being an officer of government?' Kang asked, 'Is Ts'ze fit to be employed as an officer of government?' and was answered, Ts'ze is a man of intelligence; what difficulty would he find in being an officer of government?' And to the same question about Chit the Master gave the same reply, saying, Ch'id is a man of various ability.’

CHAP. VII. The chief of the Chî family sent to ask Min Tszech'ien to be governor of Pi. Min Tsze-ch'ien said, Decline the offer for me politely. If any one come again to me with a second invitation, I shall be obliged to go and live on the banks of the Wăn.'

6. THE QUALITIES OF TszE-Lô, TBZE-KUNG, AND | his filial piety, and we see here, how he could TSZE-YO, AND THEIR COMPETENCY TO ASSIST IN GOV- stand firm in his virtue, and refuse the proffers ERNMENT. The prince is called the of the powerful but unprincipled familics of his

doer of government : his ministers and officers time. 使-使人來召 in the translaare styled 從政者, 'the followers of govern. tion, and in 復 (fäu, 4th tone) 我者, ment.’也與and 何有 are set, the one must similarly understand 復來召我 expression against the other, theformerindicat- 者.費, read Pi, was a place belonging to ing a doubt of the competency of the disciples, the Chi family. Its name is still preserved in the latter affirming their more than competency.

7. MIN TSZE-CH'IEN REFUSES TO SERVE THE CHIF in the department of, in ShanFAMILY. The tablet of Tsze-ch'ien (his name |tung. The Wăn stream divided Ch'i and Lu.

was

損) is now the first on the east among Tsze-ch'ien threatens, if he should be troubled

(the wise ones ' of the temple. He was among | again, to retreat to Ch'i, where the Chi family

the foremost of the disciples. Confucius praises could not reach him.

we