何如子日未可也鄉 子貢問曰鄉人皆好之 善 惡人 之。之 日問 日和 如鄉人之善者好之其不 惡之何如子日未可也不 也說之不以道不說也及 墨子 日君子易事而難說 人 不皆之 3. The Master said, 'This arises simply from not attending to the prognostication.’ CHAP. XXIII. The Master said, 'The superior man is affable, but not adulatory; the mean man is adulatory, but not affable.’ CHAP. XXIV. Tsze-kung asked, saying, What do you say of a man who is loved by all the people of his neighbourhood?' The Master replied, 'We may not for that accord our approval of him.' And what do you say of him who is hated by all the people of his neighbourhood?' The Master said, We may not for that conclude that he is bad. It is better than either of these cases that the good in the neighbourhood love him, and the bad hate him.' CHAP. XXV. The Master said, 'The superior man is easy to serve and difficult to please. If you try to please him in any way which is not accordant with right, he will not be pleased. But in his no constancy.’z. This is a quotation from the Yi-ching, diagram 怖; hexegram XXXII, line 3. 3. This is inexplicable to Chù Hsi. Some bring out from it the meaning in the translation.--Chang K'ang-ch'ăng says:-By the Yi we prognosticate good and evil, but in it there ally, ' not yet may.' The general meaning of a Chinese sentence is often plain, and yet we are puzzled to supply exactly the subjects, auxiliaries, &c., which other languages require. In rendering the phrase, I have followed many of the paraphrasts, who complete it thus:-- is no prognostication of people without con- 未可信其為賢也 and未可信 stancy.' 28. THE DIFFERENT MANNERS OF THE SUPERIOR | 其為惡也In the 註疏, however, AND THE MEAN HAN. Compare II. xiv, but here the second occurrence of it is expanded in the the parties are contrasted in their more private same way as the first. Compare Luke's Gospel, vi. 21, 26. 25. DIFFERENCE BETWEEN THE SUPERIOR AND THE MEAN MAN IN THEIR RELATION TO THOSE EM- 易事而難說(一 ,—as in the translation, or we may render, 未可,−liter悅),一 T 使諗 人 也 也 焉不 說也說之雖不以道說也及其 其使人也器之小人難事而易 日君子泰而不驕小人 驕 其易 employment of men, he uses them according to their capacity. The mean man is difficult to serve, and easy to please. If you try to please him, though it be in a way which is not accordant with right, he may be pleased. But in his employment of men, he wishes them to be equal to everything.' CHAP. XXVI. The Master said, 'The superior man has a dignified ease without pride. The mean man has pride without a dignified ease.' CHAP. XXVII. The Master said, 'The firm, the enduring, the simple, and the modest are near to virtue.' CHAP. XXVIII. Tsze-lû asked, saying, 'What qualities must a man possess to entitle him to be called a scholar?' The Master said, ‘He must be thus,-earnest, urgent, and bland: among his friends, earnest and urgent; among his brethren, bland.’ 'is easily served, but is pleased with difficulty.'|tive, but not our 'wooden.' It=質樸 器之 ‚—see II. xii, being here a verb. simple,' 'plain.', see IV. xxiv. The gloss on it here is 遲鈍, slow and blunt’ (Modest' seems to be the idea. 求備 is the opposite of 器之 and = m 全材責備一人身上, he requires all capabilities from a single man.' 26. THE DIFFERENT AIR AND BEARING OF THE SUPERIOR AND THE MEAN MAN. 28. QUALITIES THAT MARK THE SCHOLAR IN SOCIAL INTERCOURSE. This is the same question as in chap. xx. 1, but + is here (the scholar," 27. NATURAL QUALITIES WHICH ARE FAVOUR- the gentleman of education, without reference ★, 'wood,' here an adjec-to his being in office or not. ABLE TO VIRTUE 謂民以国亦民善 棄戰 戰不子戎可七入字 之。是 ,是教日矣。以 是教曰年教日 CHAP. XXIX. The Master said, 'Let a good man teach the people seven years, and they may then likewise be employed in war.' CHAP.XXX. The Master said, To lead an uninstructed people to war, is to throw them away.' 29. How THE GOVERNMENT OF A GOOD RULER|drilling in the people's repose from the toils of WILL PREPARE THE PEOPLE FOR WAR. 善人, agriculture. 戎(weapons of war.’可以 ‘a good man,’—spoken with reference to him 卽戎, they may go to their weapons." as a ruler. The teaching is not to be under 30. THAT PEOPLE MUST BE TAUGHT, TO PREPARE stood of military training, but of the duties of THEM FOR WAR. Compare the last chapter. The life and citizenship; a people so taught are morally fitted to fight for their government. What military training may be included in the teaching, would merely be the hunting and language is very strong, and being understood as in the last chapter, shows how Confucius valued education for all classes. BOOK XIV. HSIEN WĂN. 也。道穀邦 穀邦有 恥無 道曰問 四 問 CHAPTER I. Hsien asked what was shameful. The Master said, When good government prevails in a State, to be thinking only of salary; and, when bad government prevails, to be thinking, in the same way, only of salary;-this is shameful.' HEADING OF THIS BOOK -憲問第十四 1. IT IS SHAMEFUL IN AN OFFICER TO BE CARING 'Hsien asked, No. 14.' The glossarist Hsing ONLY ABOUT HIS EMOLUMENT. Hsien is the Yüan Sze of VI. iii, and if we suppose Confucius's Ping (邢昺) says, (In this Book we have the answer designed to have a practical application characters of the Three Kings, and Two Chiefs, the to himself, it is not easily reconcileable with courses proper for princes and great officers, what appears of his character in that other the practice of virtue, the knowledge of what is shameful, personal cultivation, and the tran- place. 穀 here=祿, 'emolument,' but its quillizing of the people:-all subjects of great meaning must be pregnant and intensive, as in importance in government, They are therefore collected together, and arranged after the the translation. If we do not take it so, the last Book which commences with an inquiry sentiment is contradictory to VIII. xiii. 3. about government.' Some writers are of opinion that the whole Book with its 47 chapters was compiled by Hsien or Yüan Sze, who appears in the first chapter. That only the name of the inquirer is given, and not his surname, is said to be our proof of this. K'ung Ân-kwo, however, takes the following view of the reply:-When a country is wellgoverned, emolument is right; when a country is ill-governed, to take office and emolument is shameful.' I prefer the construction of Chû Hsi, which appears in the translation. 士旦 不有道邦矣。 者必德危有 不有者行道 必德必言危 仁者言 孫言 仁 矣。然 墨子日士而懷居不足 以爲仁矣子日可以爲 也。以 CHAP. II. 1. 'When the love of superiority, boasting, resentments, and covetousness are repressed, this may be deemed perfect virtue.' 2. The Master said, 'This may be regarded as the achievement of what is difficult. But I do not know that it is to be deemed perfect virtue.' CHAP. III. The Master said, 'The scholar who cherishes the love of comfort is not fit to be deemed a scholar.' CHAP. IV. The Master said, 'When good government prevails in a State, language may be lofty and bold, and actions the same. When bad government prevails, the actions may be lofty and bold, but the language may be with some reserve.' CHAP. V. The Master said, 'The virtuous will be sure to speak correctly, but those whose speech is good may not always be virtuous. Men of principle are sure to be bold, but those who are bold may not always be men of principle.' 2. THE PRAISE OF PERFECT VIRTUE IS NOT TO BE IV. xi. The here is akin to the ALLOWED FOR THE REPRESSION OF BAD FEELINGS. In Ho Yen, this chapter is joined to the preceding, and Chû Hsi also takes the first para graph to be a question of Yuǎn Hsien. 1. ·克 ‘overcoming,'i.e. here = 'the love of supe riority.’伐 as in V. xxV.3. 不行 不行,‘do not go,' i. e. are not allowed to have their way, are repressed. 2. 難,‘difficult,’——the doing what is difficult. Eis quoad E-as to its being perfect virtue, that I do not know.. 3. A SCHOLAR MUST BE AIMING AT WHAT IS HIGHER THAN CONFORT OR PLEASURE. Compare there. Compare also IV. ix. WHAT ONE FEELS NEED NOT ALWAYS BE SPOKEN :- 4. WHAT ONE DOES MUST ALWAYS BE RIGHT; A LESSON OF PRUDENCE, for 危 ‘terror from being in a high in position;' then 'danger,'' dangerous.' It is used here in a good sense, meaning (lofty, and what may seem to be, or really be, dangerous, under a bad government, where good prin ciples do not prevail. 5. WE MAY PREDICATE THE EXTERNAL FROM THE INTERNAL, BUT NOT VICE VERSA. The must be understood of virtuous speaking and 德出 然射宮 君人。君子禹算适 子不稷盪問 有矣夫,未有小人而仁 国子日君子而不仁者 哉答躬舟於 若南稼俱孔 子 人宮 尙适有得日 CHAP. VI. Nan-kung Kwo, submitting an inquiry to Confucius, said, I was skilful at archery, and Ao could move a boat along upon the land, but neither of them died a natural death. Yü and Chi personally wrought at the toils of husbandry, and they became possessors of the kingdom.' The Master made no reply; but when Nan-kung Kwo went out, he said, 'A superior man indeed is this! An esteemer of virtue indeed is this!' CHAP. VII. The Master said, 'Superior men, and yet not always virtuous, there have been, alas! But there never has been a mean man, and, at the same time, virtuous.’ ‘virtuously,' or 'correctly,' be supplied to bring | Cho(寒浞), whothen married his wife, and one of their sons (澆chiáo) out the sense. A translator is puzzled to render 仁者 differently from 有德者: Ihave said 'men of principle,' the opposition being Chido) was the indi vidual here named Âo, who was subsequently destroyed by the emperor Shão-k'ang, the posthumous son of Hâu-hsiang. Chi was the son of the emperor, of whose birth many THE prodigies are narrated, and appears in the ShûMODESTY OF CONFUCIUS. Nan-kung Kwo is said ching as Hau-chî, the minister of agriculture to by Cha Hai to have been the same as Nan Yao and Shun, by name 棄. The Chau family Yung in V. 1. But this is doubtful. See on Nan Yung there. Kwo, it is said, insinuated traced their descent lineally from him, so that in his remark an inquiry whether Confucius though the throne only came to his descenwas not like Yü or Chi, and the great men of dants more than a thousand years after his the time so many Î and Âo; and the sage was time, Nan-kung Kwo speaks as if he had got it modestly silent upon the subject, Iand Âo himself, as Yü did. 君子哉若人一 carry us back to the 22nd century before Christ. The first belonged to a family of prince- compare V. ii. The name Ao in the text should lets, famous, from the time of the exaperor the emperor Hau-hsiang (后相) | B. C. 2145 be 7. THE HIGHEST VIRTUE NOT EASILY ATTAINED TO, AND INCOMPATIBLE WITH MEANNESS. Compare IV. iv. We must supply the 'always,' to I was afterwards slain by his minister, Han' bring out the meaning. |