so waited the approach of the Master, who said to him, In youth, not humble as befits a junior; in manhood, doing nothing worthy of being handed down; and living on to old age:-this is to be a pest. With this he hit him on the shank with his staff. CHAP. XLVII. 1. A youth of the village of Ch'üeh was employed by Confucius to carry the messages between him and his visitors. Some one asked about him, saying, '.I suppose he has made great progress." 2. The Master said, 'I observe that he is fond of occupying the seat of a full-grown man; I observe that he walks shoulder to shoulder with his elders. He is not one who is seeking to make progress in learning. He wishes quickly to become a man.' the principles of Lao-tsze, and gave himself ex- | he was a very old acquaintance of Confucius traordinary license in his behaviour.-See an and mentally somewhat weak. Confucius felt instance in the Li Chi, II.Sect. II. iii.24, and the kindly to him, but was sometimes provoked by note there.-the dictionary explains him to very candid expressions of his judgment the two words together by展足箕坐, but that is the meaning of 夷 alone, and 侯=待 about him, -as here. 47. CONFUCIUS'S EMPLOYMENT OF A FORWARD YOUTH. 1.關黨there is a tradition that 'to wait for. So, the commentators, old and new. Confucius lived and taught in, but it is The use of 夷 in this sense is thus explained: :— The 鴟鳥 is fond of squatting, and is there fore called the squatting ch'in (蹲鴟), but it is called by some the ch'hi (鴟夷), and much disputed. 將命謂傳賓主之 言將命 means to convey the messages between visitors and the host' 益者與— the inquirer supposed that Confucius's employ hence is used for, to squat! See the ment of the lad was to distinguish him for the progress which he had made. 2. According to 集證 in toc. 孫 for遜, and 弟 for 悌 the rules of ceremony, a youth must sit in the 賊,in the sense of賊害, = our 'pest,' rather than 'thief.' The address of Confucius might be translated in the 2nd person, but it is perhaps better to keep to the 3rd, leaving the corner, the body of the room being reserved for full-grown men ;-see the Li Chi, II. Sect. I.i.18. In walking with an elder, a youth was required to keep a little behind him;-see the Li Chi, | I. Sect. I. ii. chap. 4. 7. Confucius's employ. application to be understood. From several ment of the lad, therefore, was to teach him references to Yüan Zang in the Lî Chỉ, it appears the courtesies required by his years. BOOK XV. WEI LING KUNG. 斯日日病之事子。 君君 矣子子能 事 固亦興。陳之 窮有子絕學之 小窮路糧也 孔衞 衞 對公 俎陳十 人乎。愠從 從明軍豆於五 窮子見者日旅之孔 CHAPTER I. 1. The duke Ling of Wei asked Confucius about tactics. Confucius replied, 'I have heard all about sacrificial ves sels, but I have not learned military matters.' On this, he took his departure the next day. 2. When he was in Chăn, their provisions were exhausted, and his followers became so ill that they were unable to rise. 3. Tsze-lû, with evident dissatisfaction, said, 'Has the superior man likewise to endure in this way?' The Master said, The superior man may indeed have to endure want, but the mean man, when he is in want, gives way to unbridled license.' HEADING OF THIS BOOK-衛靈公第籩豆之事, VIII. iv.3 The 俎 was a 十五,‘The duke Ling of Wei, No. 15.' dish, 18 inches long and 8 inches broad, on a The contents of the Book, contained in forty chapters, are as miscellaneous as those of the former. Rather they are more so, some chapters bearing on the public administration of government, several being occupied with the superior man, and others containing lessons of practical wisdom. 'All the subjects,' says Hsing Ping, 'illustrate the feeling of the sense of shame and consequent pursuit of the correct course, and therefore the Book immediately follows the preceding one.' = stand 8 inches high, upon which the flesh of victims was laid, but the meaning is sacrificial vessels generally, the business of ceremonies. It is said of Confucius, in the ‘Historical Records,' that when a boy, he was fond of playing at and He wished by his reply and departure, to teach the duke that the rules of propriety, and not war, were essential to the government of a State. 2. From Wei, Confucius proceeded to Chăn, and there met with the distress here mentioned. It is probably the same which is referred to in XI. ii. 1, though there is some chronological difficulty about the subject. (See the note by Chù Hsi in his preface to the Analects.) 3. 固='yes, indeed,' with reference to Tsze-lû's question. Some take it in its sense of 'firm. The supe rior man firinly endures want.'-Duke Ling,see XIV. xx, also in Chwang-tsze, xxv.g. et al. 行子喃 舜 鳳貫 篤張面與日日 敬問而夫無由 雖行已何為知 鬟子為而德 貊曰哉治者 恭者鮮 之。 非與日非也予 其矣。 以日為 CHAP. II. 1. The Master said, 'Ts'ze, you think, I suppose, that I am one who learns many things and keeps them in memory?' few.' 2. Tsze-kung replied, 'Yes,--but perhaps it is not so?' 3. 'No,' was the answer; 'I seek a unity all-pervading.' CHAP.III. The Master said, 'Yû, those who know virtue are CHAP. IV. The Master said, 'May not Shun be instanced as having governed efficiently without exertion? What did he do? He did nothing but gravely and reverently occupy his royal seat.' CHAP. V. I. Tsze-chang asked how a man should conduct himself, so as to be everywhere appreciated. 2. The Master said, 'Let his words be sincere and truthful, and his actions honourable and careful;-such conduct may be practised among the rude tribes of the South or the North. If his words be faction manifested by Tsze-lû in chapter i. If he had possessed a right knowledge of virtue, he would not have been so affected by distress. 2. HOW CONFUCIUS AIMED AT THE KNOWLEDGE | stood as spoken with reference to the dissatisOF AN ALL-PERVADING UNITY. This chapter is to be compared with IV. xv; only, says Chû Hsi, 'that is spoken with reference to practice, and this with reference to knowledge.' But the design of Confucius was probably the same in them both; and I understand the first paragraph here as meaning Ts'ze, do you 4. HOW SHUN WAS ABLE TO GOVERN WITHOUT PERSONAL EFFORT. 恭已,‘made himself reverent.' 正南面, correctly adjusted 6 think that I am aiming, by the exercise of his southwards face ; see VI. i. Shun suememory, to acquire a varied and extensive ceeding Yao, there were many ministers of knowledge ?' Then the 3rd paragraph is equivalent to:-'I am not doing this. My aim is to great virtue and ability to occupy all the offices know myself,-the mind which embraces all his grave and sage example. This is the lesson, of tho government. All that Shun did was by knowledge, and regulates all practice. This is the influence of a ruler's personal character. the view of the chapter given in the 日講:此一章書言學貴乎知要, This good deal to bring out the meaning here. Cha 5. CONDUCT THAT WILL BE APPRECIATED IN ALL PARTS OF THE WORLD. 1. We must supply a chapter teaches that what is valuable in learn-Hsi compares the question with that other of ing is the knowledge of that which is important.' Tsze-chang about the scholar who may be called 8. FEW REALLY KNOW VIRTUE. This is under-1 ; see XII. xx. 貊 may be regarded as 2. 之。仕子道行見見敬 可邦道史神 卷有如鱼 而道矢邦 懷則君有 後則則篤 not sincere and truthful, and his actions not honourable and careful, will he, with such conduct, be appreciated, even in his neighbourhood ? 3. When he is standing, let him see those two things, as it were, fronting him. When he is in a carriage, let him see them attached to the yoke. Then may he subsequently carry them into practice.' 4. Tsze-chang wrote these counsels on the end of his sash. CHAP. VI. 1. The Master said, 'Truly straightforward was the historiographer Yü. When good government prevailed in his State, he was like an arrow. When bad government prevailed, he was like an arrow. 2. ‘A superior man indeed is Chi Po-yi! When good government prevails in his State, he is to be found in office. When bad government prevails, he can roll his principles up, and. keep them in his breast." generally styled Shih Ch'iù. On his deathbed, that his body should be laid out in a place and he left a message for his prince, and gave orders manner likely to attract his attention when he paid the visit of condolence. It was so, and the message then delivered had the desired effect. Perhaps it was on hearing this that Confucius made this remark. 如矢,‘as an arrow,'ie straight and decided. 2. Chu Po-yü,-see XIV. xxvi. 可能卷而懷之一之 isto be understood as referring to 'his principles, or perhaps the clause he could roll himself up and keep himself to himself,' i. e. he kept aloof from office.-Commentators say that Tazeyû's uniform straightforwardness was not equal to Po-yü's rightly adapting himself to circumstances.-Chwang-tsze continually mentions Tsăng Shăn and Shih Yü together. 顏淵問爲邦子曰行夏之 仁事其關害閤 言失 著器子成 人 電子日可與言而不與之言 友居曰仁無不與不 其是工 士邦欲 之也善 失言 CHAP. VII. The Master said, 'When a man may be spoken with, not to speak to him is to err in reference to the man. When a man may not be spoken with, to speak to him is to err in reference to our words. The wise err neither in regard to their man nor to their words.’ CHAP. VIII. The Master said, 'The determined scholar and the man of virtue will not seek to live at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete.' CHAP. 1X. Tsze-kung asked about the practice of virtue. The Master said, 'The mechanic, who wishes to do his work well, must first sharpen his tools. When you are living in any State, take service with the most worthy among its great officers, and make friends of the most virtuous among its scholars.' CHAP. X. 1. Yen Yüan asked how the government of a country should be administered. 2. The Master said, Follow the seasons of Hsia. 7. THERE ARE MEN WITH WHOM TO SPEAK, AND 'They will kill themselves.' No doubt suicide MEN WITH WHOM TO KEEP SILENCE. THE WISE is included in the expression (see K'ung Ân失言 may be translated, liter. KNOW THEM. ally and properly, 'to lose our words,' but in kwo's explanation, given by Ho Yen), and Con fucius here justifies that act, as in certain cases expressive of high virtue. 9. How INTERCOURSE WITH THE GOOD AIDS THE PRACTICE OF VIRTUE. Compare 'Iron sharpeneth iron; so a man sharpeneth the countenance of his friend.' 10. CERTAIN RULES, EXEMPLIFIED IN THE ANCIENT |