可之

先富
富日

在聞

膚謂讚子 丸與 貴 賣商 膚發

之也受問兄兄恭天之 卖愬已之明。弟弟而君矣。 天子也也有子死

3.

君禮敬生

焉潤 行浸 子四而

可之焉潤

何海無命

"Death and life have their determined appointment; riches

and honours depend upon Heaven."

4. 'Let the superior man never fail reverentially to order his own conduct, and let him be respectful to others and observant of propriety:-then all within the four seas will be his brothers. What has the superior man to do with being distressed because he has no brothers ?’

CHAP. VI. Tsze-chang asked what constituted intelligence. The Master said, 'He with whom neither slander that gradually soaks into the mind, nor statements that startle like a wound in the flesh, are successful, may be called intelligent indeed. Yea, he with whom neither soaking slander, nor startling statements, are successful, may be called far-seeing.’

men will love and respect him as a brother. | DRESSED TO TSZE-CHANG. Tsze-chang (II. xvii), This, no doubt, is the extent of the saying. I it is said, was always seeking to be wise about have found no satisfactory gloss on the phrase things lofty and distant, and therefore Con-"the four seas.' It is found in the Shu-ching, fucius brings him back to things near at hand, the Shih-ching, and the Li Chi. In the which it was more necessary for him to attend a sort of Lexicon, very ancient, which was once to. 浸潤之譖‘soaking, moistening,

reckoned among the Ching, it is explained as a siander, which unperceived sinks into the territorial designation, the name of the dwell

four seas as four ditches, to which he drained

ing-place of all the barbarous tribes. But the mind. 膚受之愬(= and interchanged great Yü is represented as having made the with ), 'statements of wrongs which startle the waters inundating 'the Middle Kingdom.' like a wound in the flesh,' to which in the surPlainly, the ancient conception was of their prise credence is given. He with whom these -are 'no go,' is intelligent,

own country as the great habitable tract, north, things 不行一

south, east, and west of which were four seas

or oceans, between whose shores and their own yea, far-seeing. 遠=明之至So Chd

borders the intervening space was not very

great, and occupied by wild hordes of inferior Hsi. The old interpreters differ in their view

races.

See the 四書釋地續,II zxiv. of膚受之愬 The註疏 saya. The

-Commentators consider Tsze-hsia's attempt skin receives dust which gradually accumu. at consolation altogether wide of the mark. lates. This makes the phrase synonymous 6. WHAT CONSTITUTES INTELLIGENCE:-AD- with the former.

而關民日而兵 兵於貢食

足子

已無去去 去子祺 斯 日,足 好信食力

成 我不自斯

民問

以日立古二必 必何

信政。

文君 「皆者不先已艺字 有何得 而矣。

子質

死先已去法子足 去买

CHAP. VII. I. Tsze-kung asked about government. The Master said, 'The requisites of government are that there be sufficiency of food, sufficiency of military equipment, and the confidence of the people in their ruler.'

2. Tsze-kung said, If it cannot be helped, and one of these must be dispensed with, which of the three should be foregone first?' 'The military equipment,' said the Master.

3. Tsze-kung again asked, If it cannot be helped, and one of the remaining two must be dispensed with, which of them should be foregone?' The Master answered, 'Part with the food. From of old, death has been the lot of all men; but if the people have no faith in their rulers, there is no standing for the State.'

CHAP. VIII. 1. Chi Tsze-ch'ăng said, In a superior man it is only the substantial qualities which are wanted;-why should we seek for ornamental accomplishments?'

7. REQUISITES IN GOVERNMENT:-A CONVERSA- faith in their ruler, and will not leave him or

TION WITH TsZE-KUNG. I. primarily means rebel.' On the 3rd paragraph he says,-"If the | people be without food, they must die, but (weapons.’‘A soldier,' the bearer of such death is the inevitable lot of men. If they are weapons, is a secondary meaning. There were no standing armies in Confucius's time. The without, though they live, they have not term is to be taken here, as='military equip- wherewith to establish themselves. It is better ment,' 'preparation for war. - fotter for the ruler to die, not losing faith to his people, so that the people will prefer death

refers to其上, 'their ruler. 3. The diff

them in such case to die. Therefore it is

rather than lose faith to him.'

culty here is with the concluding clause- 8. SUBSTANTIAL QUALITIES AND ACCOMPLISH

信不立: Transferring the meaning of. from paragraph 1, we naturally render as in the

translation, and 不立2國不立,the

State will not stand.' This is the view, more

MENTS IN THE CHUN-TSZE. 1. Tsze-ch'ǎng was an officer of the State of Wei, and, distressed by the pursuit in the times of what was merely

external, made this not suficiently well-con

sidered remark, to which Tsze-kung replied, over, of the old interpreters. Chû Hsi and his in, according to Chû Hai, an equally one-sided followers, however, seek to make much more manner. I. ·何以文為 is thus expanded

of信: On the 1st paragraph he comments, in the 註疏,何用文章乃為君

— The granaries being full, and the military |

preparation complete, then let the influence of, 'why use accomplishments in order to instruction proceed. So shall the people have make a Chun-taze?' 2. We may interpret this

百日 不對饑 饑猶也子貢 姓百足日用哀犬質也日 公羊猶駟惜

足足之徹 問之文不

君君何乎。 於醇。也及夫 孰孰其日之有虎舌子 與與徹二個 豹

足不也。吾有日

之猶

足,對

若年

鞞質

2. Tsze-kung said, ' Alas! Your words, sir, show you to be a superior man, but four horses cannot overtake the tongue. The

3. ‘Ornament is as substance; substance is as ornament.

hide of a tiger or leopard stripped of its hair, is like the hide of a

dog or goat stripped of its hair.'

CHAP. IX. 1. The duke Ai inquired of Yu Zo, saying, 'The year is one of scarcity, and the returns for expenditure are not sufficient;-what is to be done?

2. Yu Zo replied to him, Why not simply tithe the people?" 3. With two-tenths,' said the duke, 'I find them not enough;how could I do with that system of one-tenth?'

4. Yu Zo answered, ' If the people have plenty, their prince will not be left to want alone. If the people are in want, their prince cannot enjoy plenty alone.'

paragraph, as in the translation, putting a tenths being given to the farmers, and one-tenth comma after So, Chû Hsi. But the old being reserved as a contribution to the State. interpreters seem to have read right on, with- This was called the law of, which term = out any comma, to 也, in whieh case the 通‘pervading,’‘general,' with reference, ap

3. A

paragraph would bet Alas! sir, for the way parently, to the system of common labour. in which you speak of the superior man!' And former duke of Lu, Hsüan (B. C. 609-591), had this is the most natural construction. 3. The imposed an additional tax of another tenth modern commentators seem hypercritical in from each family's portion. 4. The meaning condemning Taze-kung's language here. He of this paragraph is given in the translation. shows the desirableness of the ornamental ac- Literally rendered, it is,-"The people having complishments, but does not necessarily put them on the same level with the substantial qualities.

9, LIGHT TAXATION THE BEST WAY TO SECURE THE GOVERNMENT FROM EMBARRASSMENT FOR WANT OF FUNDS. 1. Duke Ai, II. xx. Yû Zo, I. ii. 2. By the statutes of the Châu dynasty, the ground was divided into allotments cultivated in common by the families located upon them, and the produce was divided equally, nine

plenty, the prince-with whom not plenty ? The people not having plenty, with whom can the prince have plenty?' Yu Zo wished to impress on the duke that a sympathy and common con-. dition should unite him and his people. If he lightened his taxation to the regular tithe, then they would cultivate their allotments with so much vigour, that his receipts would be abundant. They would be able, moreover, to help their kind ruler in any emergency.

有臣子子不其

粟不公對薺以

吾臣日日景富

得善君亦欲

而不哉君問

食必信臣政

欲其生惡之欲其死

主忠信徒義崇德也愛之

1張問崇德辨惑子日

子如臣於異 異。是其

不君交孔

子

雖君子孔

CHAP. X.

1漑

既

欲

愛

1. Tsze-chang having asked how virtue was to be exalted, and delusions to be discovered, the Master said, 'Hold

faithfulness and sincerity as first principles, and be moving con

tinually to what is right;—this is the way to exalt one's virtue. 2. You love a man and wish him to live; you hate him and wish him to die. Having wished him to live, you also wish him to die. This is a case of delusion.

3.

"It may not be on account of her being rich, yet you come to make a difference.'

CHAP. XI. 1. The duke Ching, of Ch'i, asked Confucius about government.

2. Confucius replied, 'There is government, when the prince is prince, and the minister is minister; when the father is father, and the son is son.’

3. 'Good!' said the duke; 'if, indeed; the prince be not prince, the minister not minister, the father not father, and the son not son, although I have my revenue, can I enjoy it ?’

10. How To EXALT VIRTUE AND DISCOVER | translated according to the meaning in the DELUSIONS. I. Tsze-chang, see chap. vi. The Shih-ching. The quotation may be twisted into Master says nothing about the, 'discrimin- some sort of accordance with the preceding paragraph, as a case of delusion, but the com. ating,' or 'discovering,' ofdelusions, but gives an

mentator Chang (希望) is probably correct in

instance of a twofold delusion. Life and death, it is said, are independent of our wishes. To supposing that it should be transferred to XVI.

desire for a maneither the one or the other, there

fore, is one delusion. And on the change of our feelings to change our wishes in reference to the same person, is another. --But in this Confucius hardly appears to be the sage. 3. See the Shih-cling, II. iv. Ode Iv. 3. I have

xii. Then 祇 should be in the text, not 袛

11. GOOD GOVERNMENT OBTAINS ONLY WHEN ALL THE RELATIVE DUTIES ARE MAINTAINED. I. Confinding the reigning duke-styled ching after fucius went to Ch'i in his 36th year, B. c. 517, and his death-overshadowed by his ministers, and thinking of setting aside his eldest son from the

之以禮亦可以弗畔

臺子 日博學於文的

之

夫子

弗文忠。日

畔約

無訟

人

CHAP. XII. I. The Master said, Ah! it is Yu, who could with

half a word settle litigations!'

2. Tsze-lû never slept over a promise.

CHAP. XIII. The Master said, 'In hearing litigations, I am like

any other body. What is necessary, however, is to cause the people to have no litigations.'

CHAP. XIV. Tsze-chang asked about government. The Master said, 'The art of governing is to keep its affairs before the mind without weariness, and to practise them with undeviating consistency.'

CHAP. XV. The Master said, 'By extensively studying all learning, and keeping himself under the restraint of the rules of propriety, one may thus likewise not err from what is right.'

succession, he shaped his answer to the ques- a case. 宿 again is explained by 像(before

tion about government accordingly. 3. ‘Al

though I have the grain,' i.e. my revenue, the hand.'-'Tsze-lû made no promises beforehand. tithe of the produce of the country. 吾得

13. To PREVENT BETTER THAN TO DETERMINE

而食諸(食諸, compare 行諸, XI LITIATIONs See the 大學傳,IV. 訟, xxi), 'shall I be able to eat it?'—intimating opposed to 獄 (preceding chapter), is used of

the danger the State was exposed to from in- civil causes (爭財日訟), and the other

subordinate officers.

12. WITH WHAT EASE TSZE-LC COULD SETTLE of criminal (爭罪日獄) Little stress

LITIGATIONS. 1. We translate here-'could,'

' to influence to.’

·and not-‘can,' because Confucius is simply is to be laid on the 'I;' much on
praising the disciple's character. Tsze-lû, see
II. xvii.-4. half a word."

6

2. This paragraph is from the compilers, stating a fact about Tsze-lû, to illustrate what the Master said of him. is explained by Chû

Hai by, to leave,' 'to let remain.' Its primary meaning is-to pass a night. We

88=

14. THE ART OF GOVERNING. 居, as opposed to 7. must be used as an active verb, and is explained by Chu Hsi as in the translation. Zrefers to that aspect of government about which Tsze-chang was inquiring. 無倦=

have in English, as given in the translation, 始終如一, first and last the same ; a corresponding idiom.—In Ho Yen, is 以忠-表裏如

taken as = 偏言:‘one-sided words,' meaning internally the same:

·externally and

that Taze-lû could judge rightly on hearing half | 15. HARDLY DIFFERENT FROM VI. xxv.

as