喎。

不乎
乎不

不

不施其親不使大臣怨

周公謂魯公日君子

仲突仲忽叔夜叔夏季

不棄也無求備於

周有八士伯達伯适

隴季騙

叔士

夜伯備無

人。則:

4. Wa, the master of the hand-drum, withdrew to the Han. 5. Yang, the assistant music-master, and Hsiang, master of the musical stone, withdrew to an island in the sea.

CHAP. X. The duke of Châu addressed his son, the duke of Lu, saying, 'The virtuous prince does not neglect his relations. He does not cause the great ministers to repine at his not employing them. Without some great cause, he does not dismiss from their offices the members of old families. He does not seek in one man talents for every employment.'

CHAP. XI. To Châu belonged the eight officers, Po-ta, Por did not leave Lû, or nothing may have been by his duties to the young king, he sent known of him. 3. "The river' is, of course,

‘the Yellow river.’According to the 四書 釋地, article LVII, the expressions 入於 河入於漢 are to be taken as meaning

simply, lived on the banks of the Ho, the Han. The interpretation in the translation is after Chú Hsi, who follows the glossarist Hsing Ping. The ancient sovereigns had their capitals

to

his son

伯禽, here called the duke of La,'

that State as his representative. 君子

contains here the ideas both of rank and virtue.

is read in the 3rd tone, with the same meaning as . Chû Hsi, indeed, seems to think that should be in the text, but we mostly north and east of (the river,' hence, the have 施 in Ho Yen, who gives K'ung Án-kwo's country north of it was called 河内, and to the south of it was called 河外 I do not 之親易已之親,施 into change. He interpretation: 施易也,不以他人

see, however, the applicability of this to the Han, which is a tributary of the Yang-tsze, does not substitute the relatives of other men flowing through Hü-pei. 5. It was from Hsiang in the room of his own relatives: 以—here that Confucius learned to play on the 琴 = 用‘to use,' 'to employ: 求備

10. INSTRUCTIONS OF CHÂU-KUNG TO HIS SON

ABOUT GOVERNMENT; A GENEROUS CONSIDERATION
OF OTHERS TO BE CHERISHED.
-see VII.
V.

周公

The facts of the case seem to be that the duke of Châu was himself appointed to the principality of Lû, but being detained at court

XIII. XXV.

11. THE FRUITFULNESS OF THE EARLY TIME OF THE CHÂU DYNASTY IN ABLE OFFICERS. The eight individuals mentioned here are said to have been brothers, four pairs of twins by the same mother. This is intimated in their names, the

kwô, Chung-tú, Chung-hwa, Shu-ya, Shu-hsiâ, Chî-sui, and Chîkwa.

two first being, or primi, the next pair fi, or secundi, the third, or tertii, and the last . One mother, bearing twins four times

two

men, showed the vigour of the early days of the dynasty in all that was good It is disputed to what reign these brothers belonged, nor is

their surname ascertained,,,

in succession, and all proving distinguished ZZ seem to be honorary designations.

CHAPTER I. Tsze-chang said, 'The scholar, trained for public duty, seeing threatening danger, is prepared to sacrifice his life. When the opportunity of gain is presented to him, he thinks of righteousness. In sacrificing, his thoughts are reverential. mourning, his thoughts are about the grief which he should feel. Such a man commands our approbation indeed.'

In

CHAP. II. Taze-chang said, 'When a man holds fast virtue, but without seeking to enlarge it, and believes right principles, but without firm sincerity, what account can be made of his existence or non-existence ?'

HRADING OF THIS BOOK.-子張第十 about the scholar-officer. 見危scholar-officer.見危·一

-the danger

is to be understood as threatening his country. Hsing Ping, indeed, confines the danger to the person of the sovereign, for whom the officer will gladly sacrifice his life. is the same as 致其身 in I. vii 包 is not to be explained by IE, in me. The comhas occurred before, and

, ‘Tsze-chang, No. 19. Confucius does not appear personally in this Book at all. Chú Hsi says: This Book records the words of the disciples, Tsze-hsia being the most frequent speaker, and Tsze-kung next to him. For in the Confucian school, after Yen Yüan there was no one of such discriminating understanding as Taze-kung, and after Tsäng Shan no one of suchbination firm sincerity as Taze-hsiâ.' The disciples deliver their sentiments very much after the manner of their master, and yet we can discern a falling off from him.

1. TSZE-CHANG'S OPINION OF THE CHIEF ATTRI

BUTES OF THE TRUE SCHOLAR.

士一 -see note on

as

in I. xiv. It greatly intensifies the

preceding J.

2. TSZE-CHANG on NARROW-MINDEDNESS AND A

HESITATING FAITH. Hsing Ping interprets this chapter in the following way:-'If a

man

XII. xx. 1. Tsze-chang there asks Confucius grasp hold of his virtue, and is not widened and

拒不

子我 夏

日之

賢嘉所者夏張之

我之大賢與於人何

雖 與善聞拒日日門 賢 而君之。可子 人

道控

必人人

子子
尊張

張與

有也將所能賢日之何於

CHAP. III. The disciples of Tsze-hsiâ asked Tsze-chang about the principles that should characterize mutual intercourse. Tszechang asked, 'What does Tsze-hsia say on the subject?' They replied, Tsze-hsia says:-" Associate with those who can advantage you. Put away from you those who cannot do so." Taze-chang observed, 'This is different from what I have learned. The superior man honours the talented and virtuous, and bears with all. He praises the good, and pities the incompetent. Am I possessed of great talents and virtue ?-who is there among men whom I will not bear with? Am I devoid of talents and virtue ?-men will put me away from them. What have we to do with the putting away of others?'

CHAP. IV. Tsze-hsia said, ‘Even in inferior studies and employments there is something worth being looked at; but if it be enlarged by it, although he may believe good | Master.', –see V. xvi. In 可者不 principles, he cannot be sincere and generousy: 可者, the 可 is taken differently by the

But it is better to take the clauses as co-or

dinate, and not dependent on each other. With old interpreters and the new. Hsing Ping exwe may compare XV. xxviii, pounds :- If the man be worthy, fit for you to have intercourse with, then have it; but if he

執德不弘

which suggests the taking actively. The be not worthy,' &c. On the other hand, we find:-- If the man will advantage you, he is

two last clauses are perplexing. Chú Hai,

after Ân-kwo apparently, makes them equiva. a fit person (是可者); then maintain in

lent to--'is of no consideration in the world' tercourse with him,' &c. This seems to be

(猶言不足輕重)

3. THE DIFFERENT OPINIONS OF TSZE-HSIA AND TSZE-CHANG ON THE PRINCIPLES WHICH SHOULD REGULATE OUR INTERCOURSE WITH OTHERS. On

|

merely carrying out Confucius's rule, I. viii. 3 Chu Hsi, however, approves of Tsze-chang's censure of it, while he thinks also that TazeChang's own view is defective.-Pão Hsien says, 'Our intercourse with friends should be

| course according to Tsze-chang'a'

the disciples of Tsze-hsia, see the 集證, in according to Tsze-haia's rule; general inter loc. It is strange to me that they should begin 4. TSZE-HSIA'S OPINION OF THE INAPPLICABILITY their answer to Tsze-chang with the designa- OF SMALL PURSUITS TO GREAT OBJECTS. Gardening,

tion 子夏, instead of saying 夫子, 'our husbandry, divining, and the healing art, are

可

君子不爲也

無忘其所能可謂好學也

鬻子夏日日知其所亡月

觀者焉致遠恐泥是以

矣。

其夏

問而近思仁在其中矣

子夏日博學而篤志切

矣。志

其事君子學以致其道

墨子夏日百工居肆以成

attempted to carry them out to what is remote, there is a danger of their proving inapplicable. Therefore, the superior man does not practise them.'

CHAP. V. Tsze-hsia said, " He, who from day to day recognises what he has not yet, and from month to month does not forget what he has attained to, may be said indeed to love to learn.'

CHAP. VI. Tsze-hsiâ said, 'There are learning extensively, and having a firm and sincere aim; inquiring with earnestness, and reflecting with self-application:——virtue is in such a course.'

CHAP. VII. Tsze-hsia said, 'Mechanics have their shops to dwell

in, in order to accomplish their works. The superior man learns, in order to reach to the utmost of his principles.'

all mentioned by Chû Hsi as instances of the plains as if it were 識,‘to remember: 小道, (small ways,' here intended, having on 切問而近思, the 備合 say一

their own truth in them, but not available for

higher purposes, or what is beyond themselves. 所問皆已之事,所思,皆 致 is imperative and emphatic,推極身心之要, (what are inquired about are

‘push them to an extrame.' What is intended things essential to one's self; what are thought by is the far-reaching object of the Chun- about are the important personal duties.' Prots, ‘to cultivate himself and regulate others., bably it is so, but all this cannot be put in a , in the 4th tone, explained in the diction- translation. On, compare VI. xxviii. ary by滯 ( water impeded:—Ho Yen makes 3.仁在其中,compare VII. xv; XIII. the 小道to be異端, 'strange principles.. 7. LEARNING IS THE STUDENT'S WORKSHOP :-BY

xviii.

5. THE INDICATIONS OF A REAL LOVE OF LEARN-TSZE-HSIA. is here 'a place for the display ING:-BY TSZE-HSIÄ.

6. HOW LEARNING SHOULD BE PURSUED TO LEAD TO VIRTUE :—BY TSZE-HSLA. K'ung Ân-kwo ex

and sale of goods.' A certain quarter was assigned anciently in Chinese towns and cities for mechanics, and all of one art were required

CHAP. VIII. Tsze-hsia said, 'The mean man is sure to gloss his faults.’

CHAP. IX. Tsze-hsia said, 'The superior man undergoes three changes. Looked at from a distance, he appears stern; when approached, he is mild; when he is heard to speak, his language is firm and decided.'

CHAP. X. Tsze-hsiâ said, 'The superior man, having obtained their confidence, may then impose labours on his people. If he have not gained their confidence, they will think that he is oppressing them. Having obtained the confidence of his prince, one may then remonstrate with him. If he have not gained his confidence, the prince will think that he is vilifying him."

CHAP. XI. Tsze-hsia said, 'When a person does not transgress the boundary-line in the great virtues, he may pass and repass it in the small virtues.’

10. THE IMPORTANCE OF ENJOYING CONFIDENCE

to have their shops together. This is still very | much the case. A son must follow his father's TO THE RIGHT SERVING OF SUPERIORS AND ORDERprofession, and, seeing nothing but the exercise ING OF INFERIORS :-BY TSZE-HSIÄ. Châu Hai of that around him, it was supposed that he gives to here the double meaning of 'being would not be led to think of anything else, and become very proficient in it.

sincere,' and 'being believed in.’The last is the proper force of the term, but it requires the possession of the former quality.

8. GLOSSING HIS FAULTS THE PROOF OF THE MEAN MAN :—BY TSZE-HSIA. Literally, 'The faults of the mean man, must gloss,' i. e. he is sure to 11. THE GREAT VIRTUES DEMAND THE CHIEF gloss. Wăn, in this sense, a verb, in the 4th tone. ATTENTION, AND THE SMALL ONES MAY BE SOMEWHAT 9. CHANGING APPEARANCES OF THE SUPERIOR VIOLATED:-BY TSZE-HSIA. The sentiment here MAN TO OTHERS :--BY TBZE-HSIA. Tsze-hsia is very questionable. A different turn, how. bably intended Confucius by the Chun-tsze, but ever, is given to the chapter in the older interthere is a general applicability in his language preters. Hsing Ping, expanding Kung An and sentiments 望之郎之-literally, kwo, says: ——‘Men of great virtue never go

pro

'look towards him,' 'approach him.'-The description is about equivalent to our 'fortiter in re, suaviter in modo.'

beyond the boundary-line; it is enough for

those who are virtuous in a less degree to keep near to it, going beyond and coming back.' We adopt the more natural interpretation of Chú