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CONFUCIUS
Taken from the Marble Tablet at Hsianfu, ShensL

THE

ANALECTS

CONFUCIUS

WILLIAM EDWARD SOOTHILL.

Principal of the Imperial University, Shansi,
Compiler of the Student's Pocket Dictionary, Translator of
the Wenchow New Testament, Author of
a Mission in China, Etc., Etc.

1910.

PUBLISHED BY THE AUTHOR. /

Printed by the Fukuio Printing Company, Ld., Yokohama
Agents ; in China. The Presbyterian Mission Press

in Japan. The Methodist Pubiisbiag House, Tokyo.

in England. Messrs. Oliphant, Anderson & Ferrier.

in U. S» A, The Fleming H. Revel I Company.

Ol 极.

PREFACE.

The Discourses of Confucius, commonly known as the
Analects, no student of Chinese, least of all the mission-
ary, can afford to neglect. In this brief treatise is revealed
to us, more or less fully, the mind of China's most illust-
rious son, and consequently the mind of his race at its
best. Here is the model on which for two thousand years
this people has blocked the plastic mass of its mind and
character. To understand the matrix is to understand at
least the form if not the material of the impression, and
in this book we have the die from which millions have
been minted, sometimes of fine, moro oft of baser metal.
Nevertheless, however varied the substance, the form
sought after has ever been the same, and lie who under-
stands the revelation of China's model of wisdom, grace
and honour herein exhibited, will also apprehend what is
the noblest ideal, however imperfect, that this multitud-
inous race has set before itself. He will, too, by this
means come into so close a mental touch with its aspira-
tions as to see distinction and dignity where before a
swamp of mental and moral stagnation may have seemed
to be his sole environment.

If any one ask why another translation be presented, the
leply offered is that this work receives less attention at the

755828

PREFACE.

hands of the student than its importance deserves, and a
new issue will at least once more draw attention to its exist-
ence and value. Should a further explanation be demand-
ed let it be that, except in an emasculated form, Dr.
Legge's scholarly work is no longer within the reach of
the student of limited means ； that that work was published
long before the majority of the students of to-day were
born ； and that, justly or unjustly, its phraseology has been
criticised as too formal to make the Analects express to
an English what they do to a Chinese mind.

My plan of work has been to make, in the first instance,
an entirely new translation, without any reference to the
interpretations of my predecessors. On the completion of
such translation I then sought the invaluable aid of Dr.
Legge, of Pere Zottoli, and of H. E. Ku Hung Ming.
Di". Legge's monumental work on the Classics is too well-
known to call for further mention ； he has been throughout
my guide, philosopher and friend. The more I see of
his work the more deeply am I impressed with his pro-
found scholarship, his painstaking accuracy, his amazing
research, and his perspicuity of expression. Pere Zottoli's
version, published in 1879, is in Latin and may be obtain-
ed in his Cursus Literaturae Sinicac, which covers the
whole range of the Chinese classical education of a decade
ago. H. E. Ku's work was published in 1898, under the
title, " The Discourses and Sayings of Confucius," and the
student is indebted to him for a rendering which is doubly
valuable as expressing in fluent English an educated
Chinaman's interpretation of this Classic.

Zottoli's is a an admirable work, though often marked

PREFACE.

Ill

by an exceedingly close adherence to the text ； its
rigidity of phraseology is uncalled for in an English
rendering. Ku's version on the other hand, being made
for English readers unacquainted with the Chinese tongue,
is more a paraphrase than a translation, hence the libera-
lity of expression he allows himself presents a view of the
Analects, 一 by no means always Confucian, ― that is not to
be looked for in the pages of translators more constrained
by canons in general acceptation. Legge's work while emi-
nently a translation and not a paraphrase, is by no means
slavishly literal, for his treatment of his " Author," albeit —
perhaps like his Author 一 with a touch at times somewhat
heavy, is always both sound and sympathetic, and as to his
Introduction, it is a revelation of patient indomitable schol-
arship. To these three woiks, then, I have often been
indebted for correctness of apprehension, and in some cases
also for choiceness of phrasing. '

Pere Couvreur's work came into my hands during
the course of revision, as also did the Illustrated Four
Books in mandarin, (see page 97). The latter takes the
form of a catechism and was of some interest at first, but
failed to be of service later on. Were it revised it would
be of use to the Western student. Pere Couvreur's is an
excellent version, and often exhibits that facility for felicity
of expression for which his countrymen are noted.

A writer in the China Review thirty years ago satirising
the '( insupportable uncouthness ，， of the translations of his
day, declares that " no language has ever been so ill treat-
ed as Chinese," and he lays down the law, — he is writing
about verse, 一 that a translation should be " free from any-

PREFACE.

tiling which may suggest to the reader that the text exists
in another language." " No one, surely," he goes on to
say, " who wished to pass for a genuine Highlander would
carefully exhibit a pair of trousers under his kilt, and most
of us like not when a woman has a great peard. But
translators, as a general rule, are not content that the great
peard should be there, they must stick it out, aggravate it,
and flaunt it in our faces. They are anxious for nothing
so much as to remind the reader at every turn that their
work was Chinese before it was English, and, in fact, has
only half cast its Chinese skin." Behold an ideal for a
genius ！ The least I can hope to have done herein is
to shave off the " peai'd '， ； for even if one stripped off
the skin the Mongolian physiognomy must still remain
beneath ！

Should the reader derive as much benefit from his study
of this fine old Classic as 1 have derived from translating
it, his time will be well spent. For several months I have
been living with a gentleman, China's greatest gentleman,
whose company I have found edifying to the character,
and whose sententious sayings I have again found, after
twenty years of compulsory neglect, to reveal the nobility
of human life from a thoughtful Chinaman's standpoint,
and to enable one the better to present the rubies of Eter-
nal Christian Truth, fresh polished and in more graceful
setting.

Our Lord did not destroy the Philosophy of the West ；
He purified and ennobled it. Nor will He destroy the
Philosophy of the East, but will " fulfil ，， it, transform-
ing what is worthy from vain adulatory approval into a

PREFACE.

concrete asset in the nation life and character. And if
the West, with a Philosophy more brilliant than anything
China has ever possessed, yet both needed and accepted
the radiant Christian hope of Life and Immortality,
and its entrancing vision of a diviner humanity, for
the salvation of its soul, the satisfaction of its intellect and
the perfecting of its Philosophy, how much greater is the
need of this vast race, whose vital necessity is this same
regenerating inspiration.

WENCHOW,

29, December, 1906.

NOTE. ― This book was to have been published in 1907. It has how-
ever taken more than three years to print. Distance from the printers, a
fire on their premises when part of it was destroyed, and the Author's
removal to another sphere of work are responsible for the delay.

T'aiyuanfu, Sbaiisi. August, 19 10.

CONTENTS.

1,— INTRODUCTION ：

PAGE

The ancient history of China

. « ♦ 1

» IT
* 1 丄.

The life and times of Confuci^ius

. . . Z 1

• III.

The history and authenticity ot'

Lilc

Analects

… 64

IV.

Works on the Analects

... 74

The disciples

… 79

Chronological table

… 90

VII.

Ancient geography of China ...

... 99

VIIL

Terminology

… I04

Abbreviations ,

... ii6

TEXT AND NOTES

… 11；^

-RADICAL INDEX

… 934

-TOPOGRAPHICAL LIST

... I024

ILLUSTRATIONS.

Frontispiece. Portrait of Confucius, taken from the Hsianfu
tablet. To face page 99. Map of Ancient China.

INTRODOCTION.

I. ― The Ancient History of China.

The origin of the Chinese, like that of the other nations
of the Earth, is veiled in the mystery of unrecorded aeons.
Whence they came and how, who with certitude shall tell ？
Surmise, we may, but who shall confirm ？ Infer we may,
from footprints dim and o'ertrodden, and who shall deny ？
That this vast multitude had a beginning is certain, but
where and when did it take its rise ？ Were they one of
the many Mongolian tribes which occupied the Far East
when Asia was still joined to the continent of America ？
Did they, through the discovery of writing and its con-
comitant advantages, raise themselves above their fellows,
the Tartars, the Ainos, the Japanese, perhaps the Red
Indians ？ Or did they, as is generally advocated, some
three thousand years before Christ, leave the original
habitat of civilised humanity in Western Asia, in obedience
to some great centrifugal movement which drove the tribes
of mankind forth from their common centre to replenish
the Earth and subdue it? Such may have been the case :
who shall tell ？

Let us at any rate accept this as the most reasonable
theory, and think of the fathers of the Chinese race wander-

THE ANALECTS : INTRODUCTION.

ing, perhaps icyr generations, over the boundless prarles of
the North West, maintaining their families by pastoral oc-
cupations as they slowly forged their eastward way, a
gradually increasing host, bringing with them, along with
other arts of civilisation, a knowledge of and preference
for husbandry, which led them to settle down upon the
fertile lowlands of Shansi, and there to abandon a nomad
life for a pursuit more in keeping with their inclinations.
At least we may with reasonable assurance maintain that
they were a pastoral before an agricultural people, for
apart from the testimony of their architecture in the tent-
like shape of the national roof, there is even less disputable
evidence in the etymology of their language, sheep and
cattle figuring as root-words in early and important
characters. Such evidence we have in words like 善
good, 美 excellent, 義 justice, 牧 pastor, shepherd ； and
numerous others.

Granted then that the race set out from some common
cradle of humanity, what did they find on reaching their
Canaan, the country of their adoption ？ The waste howling
wilderness, through which they had wearily plodded their
homeless way, no longer stretched forbidding hands
against them, but even as the Israelite found a land which
to him, after his forty years of aimless wandering, seemed
to be flowing with milk and honey, so the pioneers of this
vast race found a land of beauty, a " Land of Flowers,"
the name with which they early designated their heritage.

Nor was it an unhabited country that they discovered,
for, even before them, numerous tribes of Hittites, Amale-
kities, Jebusites, and Perizzites, in the shape of uncivilised

I. ANCIENT HISTORY.

tribes, had from generation to generation preceded them
from the common ancestral home. These now viewed
with natural anxiety this encroachment on their preserves,
but were nevertheless compelled to submit to the iron law
of humanity and retire, the fierce hunter before the peace-
loving farmer, to the north, the south, the west, and pos-
sibly even across the eastern waters. To this day some
such tribes still maintain an isolated existence in the land,
hedged in more by hereditary ignorance and apathy than
by the active oppression of their masters, or the mountain
fastnesses amongst which they dwell.

When the Chinese invasion set in the Lolo, the Shan,
the Miao-tzu, and many another tribesman roamed the
country at will ； to-day he must adopt the civilisation ol
his conqueror, or win his livelihood from the sheltered
mountains of Yunnan, Kueichou, Ssuch'uan, Kuangsi,
Kuangtung, Chekiang, and of the islands of Formosa and
Hainan. The original denizen of American wood and
prarie strove with reeking tomahawk against the relentless
invader of his hunting grounds, and with his face to the foe
and his belt gory with white men's scalps, he took payment
in blood for the land from which with tardy footsteps
he receded. In China the conquest, though equally ef-
fective, was carried out more slowly, the tribes were less
fierce and probably fewer in number than were the redskins,
the disparity in numbers also between the races was less
marked, and whilst violent collisions occurred, occurred
indeed all down the ages until the Manchu Tartars ac-
quired the throne, early Chinese history records rather a
policy of mutual toleration than of implacable hostility.

THE ANALECTS ： INTRODUCTION.

Concerning those pioneer days our evidence is of the
scantiest, for the authentic history 01 China goes back
little beyond the first niillenium B. C. What little can be
learnt of those early days we find, along with another mil-
lenium of semi-historical records, in what remains to us of
the Shu Ching 書 經、 the editing of which is attributed
to Confucius, and also in the pages 01 Ssu-Ma Ch'ien
司 馬遷、 the Herodotus of China. The Shu takes us
back to three great monarchs of yore, Yao, Shun and Yii
堯、 舜、 禹、 B. C. 2356—2197. Ssu-Ma Ch'ien, like the
Bamboo Books, goes three centuries still further back, to
the period of Huang Ti 黄 帝、 B. C. 2697. He also
makes a passing reference to Yen Ti 炎 帝、 i.e. Shen
Nung 神 農、 the reputed founder of Agriculture, B. C.
2737, and successor of Fu Hsi 伏 義、 the reputed
Founder of Chinese civilisation, who first introduced
clothing, cooking, dwelling in houses, and the art of writ-
ing to the human, that is the Chinese race. Tradition and
imagination, local and imported, have carried back the
mythical period to the days of Sui Jen 'j: 遂 人、 the dis-
coverer of the art of producing fire, to Yu Ch'ao 有 巢、
the Nest Possessor, or inventor of dwellings, and to Pan
Ku 古、 who chiselled out from chaos the heavens
and the earth, the mountains and the seas. But such
legendary testimony to the evolution of human civilisation,
probably Hindu rather than Chinese, witnesses less to the
method than to the early recognition of the process.

In brief, then, we may say that, ignoring the purely
mythical, we posses three periods of Ancient History, 一 tlie
legendary, which is not recorded in the Shu Ching ； the

ANCIENT HISTORY.

semi-historical, whose chronology is involved in doubt,
but whose records contain authentic information regarding
actual personages ； and the historical, whose chronology
can be verified by the eclipses referred to therein, and
whose relation of events may in general be accepted as
trustworthy.

The earliest records handed down to us by Confucius,
begin shortly before the first of the three great dynasties
of Hi^ia 夏、 Shang 商、 （or Yin 殷)， and Chou 周、 In
these he introduces us to Yao and Shun, whom he and his
successors have glorified as ideal Rulers, models for all
future ages. •

YAO* 堯、 known personally as T^ao T'ang Shih
陶 唐氏、 and imperially as T'ang Ti Yao, 唐 帝 堯、 is
generally assigned to B. C. 2356. In character the Shu
describes him as being endowed by nature with reverence,
intelligence, refinement, and thoughtful ness. That as a
Ruler he had predecessors, whether universally acknow-
ledged or not, may be inferred from the state of govern-
ment and civilisation indicated in the Shu, but to him is
directly ascribed the earliest unification of the Empire, and
the - elevation from their previous state of semi-barbarism
of " the black-haired race." To him is also attributed the
regulation of the Calender, a work of exceeding difficulty
in those early days, by the employment of astronomers
He announced that the year consisted of 365 days and in-
stituted, or at least restored, the intercalary month for
the proper regulating of the year.

* See ^ 經、 堯 典 Shu Ching Yao tien.

THE ANALECTS ： INTRODUCTION.

A vast body of water is said to have covered the Em-
pire, (( embracing the mountains and overtopping the hills,
threatening the heavens with their flood." This resem-
blance to the Noachic flood, together with the similarity
of sound between the two names, for Yao is in some
southern dialects pronounced Nyao or Nya, led some early
translators to infer that Yao was Noah, an inference hard-
ly supported by the Chinese records. Yao sent his minis-
ter Kun U to reduce this mighty flood, who failed and
is said to have been put to death in consequence. Later,
Yu 禹 the son of Kun, subsequently founder of the Hsia
dynasty, made a more successful attempt.

Finally, when Yao had been on the throne seventy
years, being anxious to arrange the succession in his life-
time, he passed over his own unworthy son, and married
his two daughters to a stranger named Shun 舜、 recom-
mended to him as one whose virtu re was so great, that
he had been able to transform the character of his un-
principled parents and his dastardly half-brother, all of
whom had frequently sought his life.

SHUN 舜、 who was found to satisfy all Yao s require-
ments, reigned as his regent from 2287 to 2258 the year
of Yao's death, when Shun mourned him for three years
and then reigned under his own dynastic title of Yu Ti
Shun 虞 帝舜、 his personal appellation being Yu Yii
Shih 有 虞氏、 During his fifty years of rule he made
personal tours of inspection all over his Empire, the
calendar was perfected, the country divided into provinces,
the channels deepened for the waters, laws and ordinances
laid down, and proper officers appointed to administer the

ANCIENT HISTORY.

government for the people's welfare. When he had been
on the throne thirty-three years, being over ninety years
of age, he appointed his minister, the afore-mentioned Yii
as his successor, sharing the Imperial power with him till
bis death. Shun died in 2208, and Yii after the usual
three years of mourning took over the reins of govern-
ment.

THE HSrA 夏 DYNASTY. WithYf) 禹、 2205 —
2198, begins the first great Chinese dynasty, which ended
439 years afterwards with the infamous Emperor Chieh
榮 . Yii, as already noted, had distinguished himself in
the days of Yao, by his successful labours in draining the
country of the devastating waters which covered its surface.
Setting out four days after his marriage, for nine years he
took no rest, heedless of food or clothing, cold or heat ；
heedless also of his wife and child, whose door he thrice
passed without entering, though the cry of the child
whom he had never seen reached his ears. In his address
to Shun we have a picture of the herculean labours that
fell to the lot of this early Chinese pioneer, and the faith-
fulness with which he devoted himself to his country's
welfare. "The floods," says he, " assailed the very
heavens, vast in their extent they encircled the mountains
and overtopped the hills, and the people were perplezed
and hemmed in. By four different modes did I travel
(cart for road, boat for water, sledge for mud and spikes
for hills), clearing the timber along the mountains, and
shewing the people how to obtain fresh food to eat. A
way did I open for the nine rivers to flow to the four seas,
and .,' sowed grain, thus shewing the people how to ob-

THE ANALECTS : INTRODUCTION.

tain the food of labour as well as the food of the chase. I
urged them to barter and to exchange their stocks of
goods, and in this manner ail the people obtained grain,
and all the States were brought into order."*

While Yii was draining the country he, at the same time,
partitioned it on the principle of five concentric squares,
the first being of five hundred li square, the next five
hundred li beyond that, and so on. The central square
was the Imperial demesne, the next belonged to the nobles,
the third was for defence, the fourth was the frontier
square, and the fifth was the wild domain. All this is
attributed to the period preceding the death of Yao.

On the demise of Shun, Yii at first withdrew, in order
that the son of his sovereign might ascend the throne, but
the people still had a voice, if not in the selection, at least
in the acceptance of a sovereign, and that voice being
insistent, Yii was induced to accept the throne. His reign
lasted but eight years, when during a progress to the
south, evidently with the old pioneering fever still strong
upon him, he died, as is said, in this province of Chekiang.
Like his two predecessors he elected his prime minister to
succeed him, but was in fact followed by his son Ch'i 啓、
who thereby set up the great Hsia dynasty, thus establish-
ing for good and for ill the principle of royal primogeni-
ture in the Empire. The dynastic title of Hsia is sup-
posed to have been adopted from the name of the district
over which Yii had been in command before his call to
the throne.

* 書經 Book IV 益稷 Fuller details are given in the 書、 禹 貢上 、

I. ANCIENT HISTORY.

With an interregnum of forty years this dynasty lasted
from 2205 to 1765 B. C, and consisted of seventeen sove-
reigns. Of these there is little of note recorded until we
reach the last, the Emperor Chieh 榮、 a name held up to
abhorrence in Chinese classical literature. Endowed with
great physical strength, able to twist iron bars like ropes,
he yet became the slave of an abandoned wife 妹 喜、
presented to him by her father, the Chief of Shih 施, to
propitiate him and thereby procure the withdrawal of his
invading forces. The Court was transformed into a palace
of debiiuclieiy, Chieh though past middle age yielding
liimself, along with his wife and courtiers, to the most out-
rageous profligacy ； ― a lake of wine, trees laden with de-
licacies, ivory chambers, majestic towers, every luxury
that lust and licence could suggest.

In the fifty second year of Chieb's reign the Prince of
the State of Shang, impelled as he felt by Heaven itself, at>
tacked this debased and debasing ruler, deposed and im-
prisoned him until his death three years later, and himself
took over the control of the Empire.

THE SHANG 商、 or YIN 殷 DYASTY. With
T^ang 攝、 the Prince of Shang, commences the second of
the three great ancient dynasties. As in the case of the
Hsia so with the Shang its first dynastic title was adopted
from the name of its Founder's territory, examples of
which usage are found in our own House of York, Lan-
caster, etc. The title Yin was adopted three and a half
centuries later, from the name of the town to which the
Emperor P'an Keng 盤 庚 removed his capital.

The prolonged existence of the House of Hsia had by

THE ANALECTS . INTRODUCTION.

this time so established the recognition of the divine right
of kings that T(ang, while expressing confidence that he
had been divinely appointed as the scourge of God against
an evil sovereign, was not left with unruffled conscience
over the part he had taken in destroying the great Yii's
succession.* But if history interpret truly, there was no
one as well qualified for, or justified in, accomplishing this
epoch-making dynastic revolution, for not only was Chieh
a criminal against the Empire's welfare, but T'ang himself
was no rank outsider, since, equally with Chieh, he traced
his ancestry back to Huang Ti, that root whence all his
predecessor on the throne are believed to have sprung.

His " Announcement ，， on ascending the throne,t refer-
red to in An. xx, is a manly statement, one of the best in
the Shu, revealing along with a transparent humility, a
readiness to bear his own and the sins of his people, and a
devotion to their interests that were worthy of a more en-
lightened age. It is also recorded of him that once when a
terrible drought wasted the land and a human victim was
deemed necessary, he himself went clad in white to the
Altar of Heaven, and there offered to immolate himself as
a victim to God on behalf of his people. The Shu goes
on to say that copious rain immediately fell which saved
the country.

He changed the Imperial colour, which was black under
the Hsia dynasty to white, took the last month of the Hsia
year for his first month, and employed sagacious men as
his co-adjutors, with whose aid he reduced the Empire to

書； 商書 n. I. t 書； 商書 B。。k IV.

ANCIENT HISTORY.

order. One of these, I Yin 伊尹、 referred to in An
xii. 22, he appointed Regent at his death, and when the
young monarch, T'ai Chia 太甲、 grandson of T'ang,
yielded to self-indulgence instead of attending to the
duties of his position, I Yin removed him for a period to
the tombs of his ancestors. In that sacred spot he was
urged to ponder over their virtues and his own errors,
with eminently satisfactory results to the young man and
his future rule.

Fourteen sovereigns followed T'ai Chia before the above
named P'an Keng, B. C. 1401 ― 1374, in succession to his
brother, ascended the throne. Deeming it advisable to
remove his capital, whether to propitiate the Fates by re-
turning to the neighbourhood of the ancient seat, or in
consequence of some overflow of the Yellow River, he
induced his people, with much difficulty, as is shewn in
the Shu, 商 書 Book vii, to remove to a place called Yin
殷 in modern Honan, this being tiie fifth removal during
the Shang dynasty. Eleven -sovereigns followed him, two
of whom were his brothers, thus making with himself and
his predecessor four brothers who successively sat on the
throne.

Wu Ting, 武 丁 whose posthumous name is Kao Tsung
高宗、 a son of Hsiao, one of these brothers, arrested for
a time the downfall of the dynasty so imminent at this
period. On his accession, in a dream he described as God
given, he saw the features of a man whom he was instruct-
ed to seek out as his minister. Search was duly made
and this man Fu Yen 傅 巖 was discovered and cailed
from following his occupation of a builder. Being brought

THE ANALECTS ： INTRODUCTION.

before the king he proved to possess a sagacity so emi-
nent, that Wu Ting on installing him in office addressed
him in the following interesting terms :* 一" Suppose me
a sword, and let me use you as my whetstone ； suppose me
crossing a wide stream, let me employ you as my boat
and oars ； suppose me a year of drought, let me use you
as my copious rain ； you shall open your mind and refresh
mine ； you shall be my medicine, which if it do not disturb
will not cure ； you shall treat me as one walking barefoot,
who not looking at the ground will hurt his feet." Wu
Ting's reign lasted for the lengthy period of nearly sixty
years, from B. C. 1324 to 1266.

One of his successors, Wu I 武 乙、 1 198-1 195, seventy
years later, is said to have been the first maker of an
image in China, which indeed he made not for worship,
but in order to ridicule all religion. The image he called
the "Spirit of Heaven," and backed himself against it in
play, appointing some one to throw for " Heaven." The
image lost and he disgraced it. Making a leather bag
and filling it with blood, probably also placing the image
within it, he set it up in a high place and pierced it with
arrows, declaring as the blood flowed down that he was
killing Heaven. Ssu-ma Ch'ien records that shortly after-
wards he was killed by lightning.

The dynasty was now fast crumbling to pieces, but an-
other Chieh was to arise before a succourer came forth
to put an end to a House which, beginning nobly, was to
perish, like its predecessor, in the profligacy of a king and

* 書； 書商 VIII.

ANCIENT HISTORY,

the shamelessness of his consort, and which was to be
succeeded in its turn by a third, which time and luxury
would also emasculate and destroy.

The dynasty of Shang with its 28 sovereigns, lasting
644 years from B. C. 1766 to 1 123, was brought to an
awful close with the reign of the tyrant Cliou 系 才辛、
Noted like his prototype Chieh for his great physical
prowess, he was in addition a man of mental alertness,
both of which gifts he prostituted to the gratification of
his passions, inventing orgies that put those of Nero into
the shade. Like Chieh, too, his debauchery arose from a
passionate attachment to the woman who became his wife,
by name Ta Chi 己、 the beautiful daughter of the
Chief of Su 蘇、 against whom Chou had once marshalled
his troops. Again unbridled extravagance and disgrace-
ful revelry, to which was added horrible inhumanity,
plunged the country into the miseries of tyrannical niis-
government. The wild excesses of Chieh being insufficient
to gratify the voluptuous palate of this monster and his
evil wife, others were invented. A lake of wine in which
men and women wallowed and perished intoxicated, trees
hung with the choicest delicacies, naked men and women
drunk with wine chasing each other round the palace
gardens ； tortures of the most cruel description ； the heart-
less breaking of men's shin bones to see which had the
most marrow, the young or the old ； the Heater for
burning men, the Roaster for grilling them alive ； the
disembowelling of men to examine their hearts, the chop-
ping of others to minced meat, —— such a tale of debauchery,
callousness and woe as, if not exaggerated, has never been

THE ANALECTS ： INTRODUCTION.

surpassed, if equalled, since the world began. That the
Empire must be rid of such a savage became manifest, and
the man appointed to this great work was already in the
making. '

THE CHOU 間 DYNASTY. That man was Fa, 發
otherwise known as Wu Wang, 武王、 He it was who
became the saviour of his country, and the Founder of the
Chou dynasty. Born in the State of Ch'i 岐、 of which
his father was lord, he was brought up under the best of
influences. His father Ch'ang 昌 the Chief of the West,
better known by his posthumous title of King Wen 文王、
was a ruler intellectual, honourable, and of great admini-
strative ability. So admirably did he counduct the gov-
ernment of his State, that people flocked from the oppres-
sion of other rulers to enroll themselves under his protec-
tion. Accused before the tyrant Emperor as a danger to
the royal power he was thrown into prison, and while
incarcerated there he occupied his lonely hours in the
study of Fu Hsi's diagrams, represented by the modern
Pa Kua A 卦、 and in the compilation of a commentary
thereon which, completed by his son King VVu, has come
down to us as an important part of the Yi Ching 易 經、
China's famous book of divination. The expenditure by
his son of a large sum in the way of ransom, and the pre-
sentation to the Tyrant by Wen's affectionate subjects of
a handsome concubine and a number of fine horses, secur-
ed his release. Being commissioned thereupon to reduce
the frontier tribes, he augmented his army, which became
so efficient that, when he died, he left his son Fa the most
powerful noble m the land.

ANCIENT HISTORY.

In due time the impulse came to Fa, to succour his dis-
tressed country from the miseries it was suffering under
the grinding heel of its tyrant, and on first taking the field
he was at once voluntarily joined by 800 princes and
chieftains, who flocking to his banner urged an immediate
advance on the Capital. Fa, however, asserting that
Heaven had not yet utterly cast off the Emperor, diverted
the host against and subdued the unprincipled ruler of Li
黎、 as a warning to the Emperor of the temper and re-
solve of his barons. Impervious to such an admonition,
and deeming himself in secure possession of his ancient in-
heritance, the tyrant added impost to impost and crime to
criiiie, for the gratification of his ever changing never
satiated deskes, until the cry of the people aroused Fa to
once more lead forth his forces.

In his " Great Declaration " he thus indicts his sover-
eign :* 一 " He has sawn through the shin bones of men
who were wading in the morning, he has cut out the heart
of the good man, he has used his majesty to kill and slay,
he has poisoned and afflicted all within the four seas ； he
honours and trusts the depraved and crooked, he has ex-
pelled kis advisers and the guardians of his throne, he has
cast aside the laws, and imprisoned or enslaved his upright
officers. He has ceased to observe the sacrifices to Heaven
and Earth, and to make offerings in the Ancestral Temple,
He makes wonderful devices and extraordinary contHv-
ances to please his woman. Hence God is no longer with
him, but with a curse sends dow4i upon him this timely ruin."

» V. I. 3. 3.

THE ANALECTS ： INTRODUCTION.

After this declaration Fa led on the attack against the
enervated host of this wanton Emperor, and on the plains
of Mu 牧 obtained a brilliant victory. The tyrant fled to
the palace of Lu T(ai, the splendid scene of his vile de-
baucheries and crimes, and having arrayed himself in his
Imperial robes, set fire to the palace and perished in the
flames, while the evil consort of his shameful vices was
seized and executed.

Thus began the great dynasty of Chou, which dating
from B. C. 1 122 ended 867 years later in B. C. 255.
King \Vu, reigned for seven brief before joining his fore-
fathers. He died it is said when 93 years of age, leaving
a son, a minor of thirteen, in charge of his brother, Duke
Wen 文 of Chou 周、 a man noted through later ages for
his noble character and statesmanlike conduct.

Wu and Wen planted the House of Chou, as William
the Conqueror planted the Norman dynasty, in a soil
volcanic and unstable, that contained within it the sure
elements of its own disintegration. Desiring to reward
those who had stood by him in his destruction of the
Shang dynasty, and at the same time of binding them to
his, own House, Wu establish the baronial order, partition-
ing the Empire into fiefs, great or small, according to the
merit or position of each baron.

These territorial magnates, with their independent
powers, Wu left as a heritage of woe to his descendants,
and it was but a short time ere they reduced the imperial
power to little more than an empty name. Under a
powerful sovereign refractory barons could be forced into
submission, but with a weakling swaying the sceptre, as

ANCIENT HISTORY.

is the certain issue sooner or later of every monarchical
succession, jealousy, hatred, strife and internecine warfare,
with their exhausting exactions in men and means, the
depleting of the land, and the despair of the race was the
inevitable outcome. In but little more than three centuries
the power of the nobles exceeded that of the Emperor,
and with every succeeding century this power, and the
disorder it naturally involved, reduced the Empire to
a band of warring States with a merely nominal head,
to whom the haughty nobles gave scarce a show of
allegiance.

It was now, when the nation had well nigh reached
the nadir of its political degradation that it also attained
to the zenith of its intellectual development, in the pro-
duction of the three great philosophers of the Far East,
Confucius, Mencius and Laocius. The mysticism of
Laotzii, the morals, religion and politics of K'ungtzu,
and the literary polish of Mengtzu, all which came into
existence during this tlie Augustan age of China, while
lacking the insight and brilliance of contemporary philoso-
phy in the West, record the highest point in the arc olf this
nation's genius.

That these three have not been surpassed is no sign
that they will not be so by their successors of the present
age. Even the Christ taught H>s disciples, " Greater
things than, these shall ye do," and what the Chinaman
of to-day, oppressed with the deadweight of his ancient
masters, needs is to realise that he too is capable of equal
or greater things than they. Nevertheless in these three
we behold what is the limit of China's unaided intellect,

THE ANALECTS ： INTRODUCTION.

and whatever advance she may make will and does
depend on a wider touch with the wider philosophy
of wider minds. These three philosophers, then, mark the
maximum per se development of the mind of this race,
and with them that development, perhaps not without
intent so far as the Confucian School is concerned, has
been arrested. The heterodox schools of this period,
that of Yang Chu 楊 朱 the self-centred Epicurean, of
Mo Ti 墨 看、 (Legge's Mih Teih), the generous apostle
of Universal Love, and of Hsiin Ch'ing ^ 卿、 (Legge's
Seuen K'ing), who fitly closed this troubled dynasty
with his treatise that man is by nature evil, ― these
heterodox schools were completely obscured, as was
natural, by the less extreme and more powerful repre-
sentatives of their conservative rivals.

Little remains to be said of the sovereigns who
intervened between the days of the Chou dynasty's great
Founder and its great destroyer Ch'in Shih Huang
秦 始皇、 In brief, three centuries after the foundation
by King VVu, saw the Imperial sceptre a veritable
" babble," so that for five centuries, the eighth to the
third, the history of the Chou dynasty is the history of
its rival States. During this latter period the power of
the Ch'in State 秦 by slow degress became dominant,
and with the dethronement and death of Nan the last
Emperor, the House of Chou passed finally away.

Thus was the way opened for the strong man of China,
whose success in welding this continental nation into one
great Empire rivalled the feats of Caesar and Napoleon.
Though the new dynasty was not founded by Ch'in Shih

I. ANCIEN r HISTORY.

Huang-, and lasted with its five Rulers less than fifty
years, he is the one outstanding feature in its brief history.
The Duke of Ch'in who destroyed the House of Chou
was named Chao Hsiang 昭襄、 He reigned but five
years, and his son Hsiao Wen 孝 文 who followed him
reigned but three days. It is chronicled of Chuang
Hsiang 莊襄、 the son of the latter, who also succeeded
him, that before his grandfather had claimed the royal
prerogatives, he, Chuang Hsiang, fell in love with the
beautiful wife of a crafty merchant whom he met, and
who subsequently became his prime minister. This
woman, already pregnant, he persuaded the husband,
Lu Pa Wei 呂 不韋、 to part with ； she became his
wife and in due course gave birth to a son, who, the
offspring of this wily merchant ambitious of mind and low
of morals, was destined to unite the rival States of China
into one great Empire. While still a youth the evidence
of his mother's immoralities, and his real father's con-
nivance therein, compelled him to banish her, and
ultimately to quell a revolt raised by his father, the end
of which was the suicide of the latter. Gradually over-
coming all baronial opposition he became absolute in
the enpire, altered the laws, changed the system of
government, destroyed or sought to destroy all books
that upheld the glories of the past, and generally brought
a force to bear on a paralysed nation that none dared to
withstand.

Inflated with his success he styled himself Shih Huang
Ti 始 皇 帝、 The First Emperor, his son was to take
the title of Erh Huang Ti, or Erh Shih Huang Ti

THE ANALECTS ： INTRODUCTION.

二世皇 帝、 the Second Emperor, and so on for " ten
thousand generations." Alas ！ for human ambition, his
own reign lasted but twelve short years, his elder son
was murdered by the younger, for the sake of a throne
which he held for three years only, and after Shih
Huang Ti's grandson had sat on tlie throne for a few
brief weeks this '( dynasty of ten thousand generations "
came to a bitter end.

As to the literature ol China, while what we possess
of it dates only from the dynasty of Chou, and especially
from the three centuries of its decline, it must ever be
remembered that its foundation was laid in the two
preceding dynasties, and that Confucius and Mencius
were the topstone rather than the foundation ot their
country's genius. To change the metaphor they are the
bright particular stars that shone in a sombre night, and
tlie very sombreness of the background, both tlien and
since, has lent an exaggeration to their brilliancy- which
a brighter sky would have toned to normal hue, and
which after the long and dreary night must, at this late
hour, pale before the roseate flush of advancing Day.

II. ― The Life and Times of Confucius.

As shewn in our last chapter when China's great
Philosopher was born, the third historic dynasty, that of
Cliou, was wearing to its close, the blood which had
coursed so vigorously in the veins of the martial Wu
was running thin in the arteries of his degenerate descen-
dants, and the feudal system, founded to strengthen the
Empire, had reduced it to a congeries of warring States,
awaiting the advent of Ch'in Shih Huang, who was to
break the power of the barons, and unite their mutually
antagonistic territories into one great empire, an empire
which, under different dynasties has continued and in-
creased to our own age.

Confucius, then, was born into a troubled period. The
barons more powerful than their nominal sovereign,
encroached and made war upon eath other, at the instiga-
tion of ministers more crafty and ambitious even than
themselves. The suffering people were ground under
the iron heel of the impost gatherer, dragged from their
fields and set to forced labour at and for the pleasure of
their rulers, and driven to battles and raids in which
they had no interest and from which they derived no
benefit. That this statement is not exaggerated is borne
witness to by incidents in the life of the Sage. Once,

* Confucius is the Latinised form of K'ung Fu-tzu 孔 夫 子、
as Menciiis is of 子、 Micius of 墨 子、 etc.

THE ANALECTS ： INTRODUCTION.

for instance, when he was passing by Mt T'ai he heard
the mournful wailing of a woman on the hillside. Send-
ing a disciple (Tzu Lu) to enquire why she sat wailing
in so lonely a spot he was answered, " My husband's
father was killed here by a tiger, my husband also, and
now my son has met the same fate." Then why, asked
Confucius, did she dwell in so dreadful a place.
" Because ，， answered she, " here there is no oppressive
ruler." " Scholars," said he to his disciples, " remember
this : Oppressive rule is more cruel than a tiger."

Power amongst these barons bred luxury, luxury lust,
and lust unrelenting destruction. Princes there were who
set all morality at defiance and lived lives of open shame,
as witness the acceptance of the present of eighty geishas
by the Duke of Lu, an act which drove our Sage to
shake the dust of his native State off his feet, and depart to
the life of an exile. Men of virtuous character, despairing
of reformation, left their portfolios and withdrew from
the world, becoming recluses amongst the mountains, or
far from the busy haunts of men, tilling a hard living
from an earth kinder and sweeter than the hearts of
princes. Some of these, embittered by their sorrows,
even poured scorn on Confucius, for his futile attempts
to stay the " disorder which like a swelling flood ，, rolled
in resistless torrent through the land.

It must be remembered that the China of that period
did not cover anything like half the territory included in
the China of to-day. On the north it was bounded by
a line running through the northern half of Chihii, Shansi
and Shensi ； on the east by the Yellow Sea ； on the south

II. THE LIFE AND TIMES OF CONFUCIUS.

it barely crossed the banks of the Yangtse, and on the
west it probably nowhere touched the borders of Kansuh.
The capital was at Lo 洛 near to the modern Honan Fu.
This territory which had formerly consisted of 1 24 States
of varying size, had now by the absorption of the weaker
been reduced to a nominal 72, of which the five most
powerful were Ch'i 齊、 Ch'u 楚、 Chin 晋、 Ch'in 秦
and Yen 燕、 and the seven next in importance, Lu 魯、
Cheng 鄭、 Sung 宋、 Wei 衛、 Ch'en 陳、 Ts'ai 蔡 and
Ts'ao 曹、 The remainder of our present China, as
already shewn, was thinly peopled with tribes of aborigines,
who in later ages were gradually driven across the present
borders, or survive in the mountains of the south and
west to our own day.

Such then was the China into which our Sage was
born. His ancestry is by some traced back to the great
Huang Ti in the 27th century B.C., and at least there
seems reason to believe that he was a descendant of the
Duke of Sung 宋、 a brother of and successor to Ch'i,
the Viscount of Wei, referred to in An xviii i, who was
half brother to the tyrant Chou 系寸、 One of his ancestors,
Cheng K'ao Fu 正 考 甫、 was a man of learning and
research, whose son K'ung Chia 孔 嘉 an officer of talent
and honour, was murdered by a powerful minister,
who coveted and carried off his beautiful wife, only to
obtain her as a corpse, for during her abduction she
strangled herself.

In consequence of the undying hatred which resulted
from this outrage, the K'ung family three generations
later were led to remove themselves from Sung to Iai

THE ANALECTS ： INTRODUCTION.

魯、 and here K'ung Chia's great-grandson Fang Shu
防 叔 obtained the governorship of the town of 防 from
which he derived his name, and where the grandfather
of Confucius, Po Hsia 伯 夏 was born. Po Hsia's son,
our Sage's father, Shu Liang Ho 叔 梁 乾、 was noted for
his strength and courage. Once when attacking a city
the enemy, by a ruse, enticed his men within the open
gate, and were already lowering the portcullis to entrap
them just as Shu Liang Ho reached it. Such was his
prowess that, laying hold of the portcullis with both
hands, he succeeded in supporting it till the last of his
men had escaped-

This brave officer had passed the age of three score
years and ten ere his illustrious son saw the light.
Already nine daughters had been born to him by his
first wife, also by a concubine a cripple son, Meng P'i,
(孟 皮 alias 伯 尼)、 But now, though advanced in
years, he again found a wife, so youthful a maiden that the
ancient historian Ssu-ma Ch'ien, B. C. 163-85, speaks of
the marriage as 野合 a a irregular union, which by some
Chinese scholars has been unnecessarily interpreted as an
indication that Confucius was a natural child, but which
is generally believed to refer to the disparity in age
between husband and wife. It would be gratifying to
have no legendary phenomena to record connected with
the Sage's birth, but as they exist, and throw light on
the exaggerated value at which later ages have assessed
him, it seems necessary to briefiy introduce them here.

A spirit is said to have appeared to his mother 徵 在
saying to her : " You shall have a son, a sage, and you

II. THE LIFE AND TIMES OF CONFUCIUS.

must bring him forth in a hollow mulberry tree." During
her pregnancy five old men, the spirits of the five planets,
Jed before her an animal, in appearance like a small cow,
covered with dragon-like scales, and with only one horn,
to which the mother attached a piece of embroidered
ribbon. This was the supernatural lin 麟、 which only
appears on the advent of a Sage. A creature, similar
or the same, with a piece of ribbon on its horn, is said
to have been caught two years before the Sage's death,
and on his going to see it he burst into tears, recognising
it as the lin that had appeared to his mother, and whose
capture he now imagined to portend his own death.

On his mother informing- the father of her vision, and
asking if there were such a thing as a hollow mulberry
in the neighbourhood, he informed her that a cave of
that name existed not far away, and there she is said to
have brought forth her son, a spring bubbling forth for
his bath and dying away immediately afterwards. " The
child was of an extraordinary appearance ； with a mouth
like the sea, ox lips, a dragon's back," and the top of
his head either unusually prominent, or affected with
some abnormal protuberance from which he derived his
name of Ch'iu 丘、 a character which when referring to
the Confucius the Chinese pronounce mou 某" a certain
person," and from which they generally omit the shorter
down-stroke.

Such are some of the phenomena associated with the
birth of this remarkable man. The last item of his
personal appearance may be considered reasonably
authentic, for the ancient Chinese seem to have had

THE ANALECTS ： INTRODUCTION.

Iht habit of naming their children from their most out-
standing feature, as for instance Laotzu and his ears, Li
Erh 李 耳 and Lao Tan 老 骄、 The remainder of these
legendary fancies we may put aside as unnecessary
demands upon our credulity, contenting ourselves with
the knowledge that Confucius was born to a young
woman by an old father, that he grew up of more than
average height, was of unusually dark complexion, ― in
some places his images are black, ― and was of features
far from prepossessing, indeed the absence of his image
from Confucian temples has been accounted for on the
somewhat unlikely score of bis ugliness. Whatever may
have been his personal appearance one thing is ceitain,
that he grew up with a mental and moral energy surpass-
ing the generality of men in his day and generation.

During childhood he gave indications of his future
tastes in a love for playing at sacrifices, and while yet
a young man he became a centre of influence as a
Teacher. At nineteen he married, and a year afterwards
obtained a subsidiary appointment in charge of a ducal
granary, and later of the ducal lands. While filling
these offices he found time to improve his own education
and to aid others in a like advancement. Gradually his
fame spread and his disciples increased in number. They
were of varied ages, some boys, others grown men.
Hence, though he may have called them all, both young
and old, his 小 子 little children, the term must always
be understood in its widest sense, the sons of his intellect.

His later career, hampered by conscience, was scarcely
even moderately successful, death being necessary to

II. THE LIFE AND TIMES OF CONFUCIUS.

appreciation. Though he lived to a ripe old age, travelled
in many States, maintained his course in all honour, and
won the reverence and love of his disciples, the princes
of his day saw in him little but a pedantic philosopher
with Arcadian notions impossible of realisation. Only
after his decease did any of them recognise that the
mountain had indeed fallen, a mountain that the princes of
the land from that day to this have been, with more or less
failure, endeavouring with much acclamation to rebuild.

The habits of the Sage may be learned from the tenth
chapter of this book, where he is described by his
disciples in all formality, his and theirs. From it we
learn much about him. He was careful about his dress
both for day and night wear, and particular about its
quality, style, and congruity of colour and season. He
was most scrupulous about his food, both as to quality,
mode of preparation and service : he would eat nothing
in the least tainted or badly cut. In wine he allowed
himself liberty but not licence. His public bearing was
punctilious to a degree, and in private he permitted
himself no undue freedom,— not even in bed. He was
gracious and kindly, but never fully relaxed himself even
to his son, to whom it is incredible to imagine him as
ever amusing. He was a true sportsman, giving his bird
its chance and only shooting it on the wing. He was
also we may judge, able to ride and drive, and not
merely to sit in a carnage, and it seems evident that he
was well acquainted with archery. His habits and
perhaps his character may be summed up in one sentence
from Cap X. 9 : " If his mat were not straight he would

THE ANALECTS : INTRODUCTION.

not sit on it." He was a punctilious gentleman of the
old school, to whom our modern laxity, not to say
flippancy of manner, would have amounted to immorality.

As to his mental and moral attitude we find him, as
may be surmised from his habits just referred to, first
and foremost a formalist. This word indeed sublimates
his character. His power of self-control was admirable,
and duty was ever his lodestone. Of religious instincts
from his childhood religious he remained throughout his
days. With too evenly balanced a mind to sympathise
with the fantasies of the superstitious, he maintained a
mental attitude towards the unseen world which was
respectful but nevei' familiar, reverent but never fervent.
Knowing God owly as a Majesty and never as a Father,
the spring of his affections could not bubble joyously
forth, indeed such joy would have seemed to him frivolity,
and while he was not without true affection, as witness
his poignant distress on more than one occasion, yet
expression of affection he deemed it the pait of a philo
sopher to rigorously repress.

To a rigid and estimable code of honour he united
an urbanity and courtesy, which made a profound im-
pression upon his followers, and which failed not to
influence men in more exalted station ； I. lo ； but his
honour ever prevented his courtesy from degenerating
into sycophancy, for the sake of advancing his public
principles, much less his private welfare. His moral life
remained untainted in the midst of a corrupt generation,
in which vice flaunted itself in the open, and virtue shrank
away abashed and in despair.

II. THE LIFE AND TIMES OF CONFUCIUS.

That there are occasional adumbrations of that honour
which is associated with Christian ideals is only to be
expected, but he dwelt in an earlier and darker age and
deserves the greater consideration. Perhaps his most
serious offence against higher morals was the breaking
of an oath taken under compulsion. When travelling
towards Wei, caught by an officer in rebellion against
that State, he took a solemn oath not to proceed further,
but regaining his freedom he did not .hesitate to pursue
his journey to Wei. Being asked by a disciple whether
it was right to break such an oath he replied," It was
a forced oath. 丁 he spirits do not hear such."

There are two other recorded instances, one of ap-
proval for a brave man, who covered his gallantry in
bringing up the rear in a sciuve qui peiii by saying his
horse refused to move ； and another when he declined,
on the score of sickness to see a visitor, 一 probably an
old scholar who had misbehaved, 一 and yet played his
harpsichord as the visitor departed to let him know he
was not really sick. That such laxity on the part of
China's noblest Exemplar has fostered that disregard for
truth for which this nation is so notorious, can hardly be
denied, and we may justifiably condemn and deplore it, but
there are spots even in the sun, and Confucius, nialgre the
exaggerated notions of the Chinese, was only a man with
human frailties.

Nevertheless, the student who through the following
pages spends a few months in his company, will find that
he is associating with a man whose general moral inte-
grity, conscientious probity, methodical carefulness, con-

THE ANALECTS ： INTRODUCTION.

servative decorum and love of culture, will not be without
refining influence on his own character, and which more-
over will enable him to clothe whatever noble thoughts
he may have in garb better suited to the climate.

As to his doctrines though they chiefly relate to the
relationships between man and mao, they are far from
destitute of an element higher than mere humanity. The
powers of the unseen world have their acknowledged part
in controlling the spirit of man in his duty to his fellows.
God, the Supreme Ruler, is recognised as a Being to be
revered and worshipped. He it is who has produced the
order of the Universe, and decreed the various classes of
mankind. Associated with Him are a multitude of spirits*
who have their distinctive spheres in the direction of affairs
celestial and terrestrial, and by these the good are guided
and protected. The spirits of a man's forefathers are also
and especially to be worshipped, as if they were present,, a
worship upon which the well-being of society is dependent.
There is room in such a system for unlimited multiplication
of gods and spirits, with the natural consequence that the
national, and therefore in a sense Confucian deities of
China, altogether apart from the Taoist and Buddhist
cults, have become legion.

Sacrifices, propitiatory rather than expiatory, are or-
dained for approaching the object of worship, for with
empty hands it were unseemly to come. Virile sentiments
are given utterance to in connection with such offerings,
see XX, I. et alia, and it is recognised that the spirit in
which the worshipper presents them is of higher value
than the gifts themselves. That Jesus Christ the Universal

II. THE LIFE AND TIMES OF CONFUCIUS.

Sacrifice will ultimately abrogate the rivers of animal
blood annually shed in sacrifice throughout this empire,
and therewith the idolatry and superstition of China, is
merely a question of time and faithful service, but may we
not gratefully admit that the sacrifices retained and handed
down by Confucius have kept open the way of approach to
the abode of the Divine until the great Day of Atonement p
Sin and its punishment are acknowledged; the punish
merit being looked for in the present rather than in a
future existence. Reformation from wrong doing is re-
quired, rather than penitence and appeal for remission.
Prayer is recognised as a duty, and as acceptable and
efficacious ； but it is not daily prayer or a sanctifying
communion with the Divine. It is rather the formal
petition accompanying a sacrifice, and should be preceded
by fasting and bathing. No priesthood or mediator is
required, the worshipper being his own priest and the
sacrifice his medium of acceptance ； yet, in a sense, the
Emperor is the high priest for his people, the officer for
his district, and the father for his household. Moreover
the regulations for ceremonial sacrifices are many, and on
great occasions a director, or master of ceremonies, is a
necessity to order. Only the Emperor may offer the
State sacrifices to Shang Ti, the Over King, but the ear
of Heaven is open to the cry of all, even of the repentant
evil-doer. A future life is not denied, though Confucius
avoided the discussion of it ； he did indeed in a measure
confirm it by his insistent demand for sacrificial remem-
brance of the ancestor, and his command to worship the
ancestral spirit as really present.

THE ANALECTS ： INTRODUCTION.

As to liis ethical code it is excellent and practical, but
by no means heroic. Prosaic and not poetic it commands
respect rather than admiration, indeed, both in its
religious and its moral aspect, the whole code of Confucius
resembles the wintry silver of the moon, rather than the
golden glow and warmth of the sun. Nothing is left to
the imagination, nothing stirs it, for to liim the romantic
would have been repugnant, and to turn the other cheek
pusillanimity. He did not even rise to the height of
Laotzu in advocating beneficence to enemies, for if he
returned good for evil what had he left to return for good ？
On the contrary he proclaimed the sacred duty of the
vendetta, that a man ought not to live under the same
heaven with the murderer of his father, ever need to seek
a sword for the murderer of 】iis brother, or live in the
same State with the murderer of his friend.

The word ' to lie ' does not occur, but he advocated
earnestly the value of sincei ity. His five cardinal virtues
were human kindness, rectitude, decorum, wisdom and
sincerity, 仁、 義、 禮、 智、 信、 and the Prince was to
be the Exemplar of these virtues to his people. Indeed,
in his teaching, the Prince was the viituoso for whom the
song was written, and to which the people were the chorus,
for it must always be remembered that Confucius was a
courtier, hence in his system, the gracious influences of
Virtue were to stream down from the lofty height of the
Court to the lower level of the people. Morality and
religious ceremonies were his panacea for all the many
ills of his age. Alas ！ that the Princes should have
despised the panacea.

ir. THE LIFE AND TIMES OF CONFUCIUS.

The highest point in his moral teaching was the golden
rule negatively stated : " What you do not want yourself
do not extend to others." Asked to sum up his code in
one word he chose the term 恕、 shu， which Dr. Legge
translates Reciprocity, but which seems to mean more
than this, for reciprocity means, Do as you are done by,
whereas 恕、 suggests the idea of following one's better
nature, that is, Be generous, a nobler sentiment, though
lacking the life-blood of the crowning word of Christianity.
Mark XII. 30, 31.

Duty to parents, continued after death to a degree that
is an unjust tax on the life of the living, a tax impossible
of redemption save to the very few, takes the leading place
in tlie ethics of the Sage. Respect for elders follows in
its train. Adultery is described somewhere as the chief
of sins. Loyalty both to prince and friend is inculcated,
as also conscientiousness in all one's doings. Respect and
reverence have already been referred to. Rectitude and
self-control, courtesy and moderation find also a notable
place. Neither riches nor culture compare with moral
character, which takes precedence in value of all mundane
honours, and what constitutes the excellence of a neigh-
bourhood is not its wealtlA but its Virtue. Virtue and
Religion 體、 are a greater renovating power than punish-
ments. Character will out ； it cannot be concealed.
Prejudice is to be avoided, and an unbiassed judgment to be
cultivated. Only the truly virtuous can be trusted to love
and to hate. The ready of tongue are unreliable.

In conclusion neither pleasure, nor honours, nor wealth
are the summum bonum, but Virtue, for it is the founda-

THE ANALECTS ： INTRODUCTION.

tion of true happiness, and this Virtue is to be attained
through the energy of the individual will.

But the aim of Confucius was not so much the renova-
tion of the individual as the renovation of the State, his
mind and object was ethico-political, his desire the renais-
sance of the golden age of antiquity through a return to
the virtue of those Arcadian days. Hence, as already
remarked, the Prince as Father of his people, must take
the lead, and as the rivers that make fruitful the land take
their rise on the mountain tops, so moral renovation must
begin at the summit of the State. Alas ！ the mountain
tops were waterless, and what our Sage was able to pour
upon them rapidly distilled in so rare a moral atmosphere,
for if the rich shall hardly enter into the realm of mora!
nobility, how much less shall Princes, degenerating genera-
tion by generation through the allurements of luxury and
lust, be able to filter the vitalising waters of moral chastity
to the shrivelled souls of their people ？ On these arid
heights Confucius failed, for even in his own State, when
the indications were most hopeful of success, the eighty
singing girls of Wei 衞、 proved more potent than the
virtue of the Sage, and in the end it was in the hearts of
his poorer disciples that his doctrines found their early and
more hardy growth, rather than in the Courts of the great.

Though failure dogged his wandering footsteps while
with men, his philosophy was not allowed to die, and
notwithstanding that it lias never satisfied the people at
large, as witness the success of Taoism -and Buddhism, it
appeals to the conservative and educated elemeni ：，〜 nd
has become both the base and summit of Chinese religion

II. THE LIFE AND TIMES OF CONFUCIUS.

and morals. A man who has lived so long in the affec-
tions and esteem of a huge nation cannot but be classed
amongst the mightiest forces of the past, but his inferiority
to Moses, who lived a thousand years before him, either
as legislator, administrator, moral philosopher, or religious
Seer, is manifest to those who are willing to study the
Pentateuch, and bis own writings as well as those of his
disciples lack that throbbing pulse of divinity which has
made the history, poetry and soul-inspiring prophesy of the
Old Testament live with perennial vitality. Confucius
nobly did his best, despite a limited vision and an inelastic
nature, to benefit humanity with what inferior material in
history, poetry and ritual he had to • his hand, and the
archaeological student may well be profoundly grateful to
him, for rescuing so much matter of varied interest and
value from the rapacious maw of destructive Time, and
the more barbarous hands of ignorant men.

Proceeding next from the general to the particular, the
following is a more detailed sketch of the Sage's life, the
salient features of which are to be found in Chutzu's
Introduction to his Commentary, and in Legge's more
exhaustive Introduction to his version of the Analects.

The philosopher K'ung 孔、 whose name was Ch'iu
丘、 and whose cognomen was Chung Ni 仲 尼、 was by
family origin of the State of Sung 宋、 * His father was
Shu Liang Ho 叔 梁紘、 and his mother, of the Yen
顔 family, gave birth to him in the city of Tsou 、 in

* 孔 means Hole; 丘、 a mound ； 仲、 the middle of three, i.e.
secundus ；尼、 is said to be the name of a mountain the 尼 丘 hill
to which his mother prayed for his birth, .

THE ANALECTS ： INIRODUCTION.

the district of Ch'ang P'ing 昌 gi、 and State of Lu 魯、
on the 2 1st day of the iith month in the 22nd year of
Duke Hsiang 襄、 which was the 21st year of the
Emperor Ling 靈、 or in other words in B. C. 551.*

As a child, in his games, he amused himself by arrang-
ing sacrificial vessels and performing the ritual accom-
panying the sacrifices. His father died when he was
three years old, and according to Dr. Giles his mother
married again, a statement I have not been able to verify.
At fifteen he devoted himself to study, II. 4， but being in
humble circumstances he was evidently for the most part
his own teacher, IX. 6. At nineteen he married, the lady
being from the Sung State, of the family Ping Kuan
于 干官、 His son, born the year following, was named
Li 鯉、 the Carp, as is supposed in consequence of a
present of that fish by the Duke of Lu. Li's cognomen
became Po Yii 伯 魚 、 or Fish Primus. The present
from the Duke also indicates that Confucius had already
received bis first official appointment, which was in the
ducal granary, and soon afterwards lie was put in charge
of the ducal pasture lands. In his 22nd year his know-
ledge of antiquity attracted to his side a number of
disciples, and he entered upon his career as the founder of
a school destined to perennial fame.

About this time, in B. C. 529, his mother died, and he
removed his father's body from its place of temporary

* This is the date in general acceptation, but Legge adopts that of the
Ch'un Ch'iu commentary, the 21st of Hsiang, which however he also
makes B.C. 551. His system of computing dates varies from the usual
method by a year, through his commencing our era with a O thus :
B. C, I ； A. D. ； A. D. I. See his Shoo King Intro, p. 167.

IL THE LIFE AND TIMES OF CONFUCIUS.

interment, burying it with his mother's. The mound raised
by him over their tomb, four feet high, being about
finished, he left the final details to his disciples and set off
homewards. In the meantime a violent storm came on,
and his disciples on arriving had to explain that their
delay was clue to the rain having broken down the mound.
Thrice they repeated their answer to his incredulous ears,
when he suddenly burst into tears, crying that " they did
not build such mounds in olden times." As his reason
for building the mound he remarked that he was " a man
of the north, the south, the east, and the west," one who
knew not whither Destiny might lead him ； for already
he seems to have had premonitions that his life would be
spent far from the resting place of his parents, which
without its tumulus might be lost beyond recovery.

During the three years of mourning he no doubt
remained in Lu, probably, as the custom was, out of
official employment, but pursuing his teaching and his
" researches into the history, literature and institutions of
the empire." It is said that he learnt music from the
noted musician Hsiang 師 襄 in B. C. 523, and he tells
us that somewhat later, in his thirtieth year, his convictions
and -objective in life had become defined. II. 4. In B. C.
518, a powerful minister of Lu, Meng I 孟 |^、 conscious
of his own deficient religious (i. e. ritual 禮) knowledge,
gave orders on his deathbed that his son Ho Chi 何 忌
was to be sent to Confucius, of whom he had acquaintance.
The advent of this youth with another young noble,
Nan-kung Ching-shu 南 宮敬叔 related to him, gave
immediate prestige to the school of Confucius,

THE ANALECTS ： INTRODUCTION.

It was probably in this year that his famous visit to
Laotzu, the unwitting founder of Taoism, occurred.
Acquainting Ching-shu with his earnest desire to visit the
Imperial Capital to see the Imperial Temple services, and
to make enquiries of Laotzu and other authorities con-
cerning the ancient ritual and music, Ching-shu named the
matter to the Duke, Chao 昭、 who put a carnage and
horses at his disposal for the journey. The capital was at
Lo 洛 now Honanfu in Honan, and Laotzu was at that
time Keeper of the Imperial Archives there. He was
apparently recognised as an authority on questions affect-
ing ritual, and one may surmise that lie was already well-
known as a moral philosopher. The following is Dr.
Legge's account of the interview :

" They met and freely interchanged their views, but no
reliable account of their conversations has been preserved.
In the 5th Book of tlie Le Ke, which is headed, "The
philosopher Tsang asked," Confucius refers four times to
the views of Laou-tsze on certain points of funeral
ceremonies, and in the Family Sayings, Book XXIV., lie
tells Ke K'ang what he had heard from him about * The
Five Tes,， but we may hope their conversation turned
also on more important subjects. Sze ma Ts'een, favour-
able to Laou tsze, makes him lecture his visitor in the
following- style : ― * Those whom you talk about are dead,
and their bones are mouldered to dust ； only their words
remain, When the superior man gets his time, he mounts
aloft ； but when the time is against him, he moves as if his
feet were entangled. I have heard that a good merchant,
though he has rich treasures deeply stored, appears as if

II. THE LIFE AND TIMES OF CONFUCIUS.

he were poor, and that the superior man whose virtue is
complete, is yet to outward seeming stupid. Put away
your proud air and many desires, your insinuating habit
and wild will. These are of no advantage to you. This
is all which I have to tell you.' On the other hand,
Confucius is made to say to his disciples, ' I know how
birds can fly, how fishes can swim, and how animals can
run. But the runner may be snared, the swimmer may
be hooked, and the flyer may be shot by the arrow. But
there is the dragon, I cannot tell how he mounts on the
wind through the clouds, and rises to heaven. To-day I
have seen Laoutsze, and can only compare him to the
dragon ！ ，'

Confucius was profoundly impressed with his visit to
the Capital, especially with liis visits to the Temples and
grounds of Heaven and Earth, and the Imperial Ancestral
Temple. In the last he saw a " metal statue of a man
with three clasps on his mouth, and his back covered with
an enjoyable homily on the duty of keeping a watch upoa
the lips." Nor was his interest any less in the Audience
Hall of the Barons, called the Hall of Light, where the
walls were adorned with representations of the various
sovereigns of the dynasty, including that of the faithful
Duke Wen of Chou, with the young Emperor Ch'eng,
son of his great brother Wu， seated on his knee. " Here
you see how Chou became so great," said Confucius to
his followers. " As we use a glass to examine the forms
of things, so must we study antiquity in order to under-
stand the present." He pressed his enquiries in regard to
music with the Court musician Ch'ang Huang, who is said

THE ANALECTS ： INTRODUCTION.

to have observed in him many marks of the sage, river
eyes, dragon forehead, long arms, tortoise back, ex-
ceptional stature, manner, memory and information.

On his return to Lu his following greatly increased,
with which conservative statement Chutzu contents him-
self, but other recorders possessed of a more vivid
imagination have fixed the number at three thousand.
That he may have had so many from first to last is
possible, especially as many would count themselves his
disciples who never had permanent residence with him, or
attended regularly in his school, but who came for special
information.

The year after our Philosopher's return to Lu, B. C.
5 1 7 and in his 35th year, Duke Chao of Lu in the 25th
year of his rule, asserted himself against the three powerful
chieftains Chi 季、 Shu 叔、 and Meng 孟、 who had
kept him in tutelage throughout his reign, bad usurped
his prerogatives, taxed bis revenues and maintained him as
a mere figurehead. Failure attended his effort to throw
off the intolerable yoke, and worsted in his resistance he
fled to the State of Ch'i 齊、 which adjoined Lu on the
north. Seven years later he died a fugitive in the State
of Chin 晉 Ch'i's western neiglibour.

Lu being in a condition of rebellion Confucius also
\ withdrew to Ch'i, then ruled over by Duke Ching 景
XVI . 12 ； XII. II ； XVII I. 3 Here he heard for the
first time the ancient music of the Emperor Slum, which
so affected him that he lost interest even in his food.
VII. 13 ； III. 25. The Duke offered him the control of
a township, but he elected to decline the offer. Later the

II. THE LIFE AND TIMES OF CONFUCIUS.

Duke, pleased with his reply to a question, that "tlie
ait of govern ment lay in an economic use of the
revenues," again proposed to offer him the district of
I Ni 以尼 but was dissuaded, according to the Family
Sayings 家 語、 by his chief minister Yen Yung
晏嬰、 who looked upon Confucius as a visionary and
impracticable.

Confucius apparently remained eight years in Ch*i, but
after the death of Duke Chao returned to his native State.
B. C. 509. In the meantime the heir to the dukedom had
been deprived of his birthright, and another representative
of the ducal house, named Ting 定 made Duke. It was
in the first year of this prince that Confucius then in his
43rd year returned to Lu. At that time Lu was indeed
in low water, for the nominal ruler was a mere puppet,
and the very chieftains who had expelled bis predecessors
were themselves in the hands of their own underlings.
Two of the more powerful of these subordinates were
Yang Huo 陽 貨 XVII. i, and Kung-shan Fu-jao 公 山
弗 擾 XVII. 5， the former of whom once actually im-
prisoned bis master Chi Huan 季椬、 then the most
influential of the cliieftains, who had to make terms with
his own servant Yang Huo for his release.

During this period, in all about fifteen years, Confucius
was out of office, though often tempted thereto by the
recalcitrant servants of their equally recalcitrant masters,
and without doubt he put his time to better use in research,
in recording, and in teaching. To this period also is
ascribed the only instance that has been handed down to
us of his conversing with his son, whom he apparently

THE ANALECTS ： INTRODUCTION.

treated exactly as he did his other disciples, XVI. 13. If
also it be really true that lie divorced his wife, of which
there is lack of satisfactory evidence, it is here that it
should be placed. In face of the manner in which Li, her
son, bewailed her death, such a divorce seems incredible.
Li Chi II, I. I. 27.

In B, C. 501, being the ninth year of Duke Ting, and
the 5 1st of the Sage's own life, after he had refused to
follow the fortunes of Xung shan Fu-jao, the Duke also
having expelled Yang Huo, and obtained control of his
State, Confucius once more accepted office, being appoint-
ed governor of Chung tu 中 都、 In a year he had
produced a transformation which in the pages of the 家
語 approaches the marvellous. His regulations assigned
" different food for the old and young, and different
burdens to the strong and the weak. Males and females
kept apart from each other in the streets. A thing dropt
on the road was not picked up " etc., etc. The Duke,
struck with such reformation, asked if his method could
be applied to the whole State, and was answered that
it could be applied to the whole Empire. Thereupon
Confucius was promoted to the Office of Works, in
which he distinguished himself by his survey of the
State and his advancement of agriculture. His next
office was that of Chief Justice, whereupon all crime
ceased to exist.

During his tenure of this high office, the head of the
Chi clan having carried his enmity against the late Duke
Chao to the Duke's grave by burying him apart from his
predecessors, Confucius dug a trench round the entire

n. THE LIFE AND TIMES OF CONFUCIUS. 43

cemetery, frankly telling the great Chi that he did so to
hide his, Chi's disloyalty. About the same time also lie
showed his courage and sagacity by saving his Duke
from capture at the hands of the Duke of Ch'i 齊、 A
meeting had been arranged between the two princes, at
a place known as Chia .Ku 夾 谷、 for the purpose of
entering into an alliance, but the adviser of the Duke
of Ch'i suggested the possibility of abducting Duke Ting,
and but for the alertness of Confucius this would have
been carried into effect. In the end not only was the
alliance entered into, but Confucius recovered territory
which Ch'i had unjustifiably annexed.

When Chief Justice he was in the habit of consulting
those present at a trial as to their opinion of the case, and
deciding according to the best opinion offered, a sugges-
tion, as Dr. Legge points out, of our jury system. Once
when a father brought his refractory son for a punishment
involving the death penalty, he put both in prison and
subsequently released both. On being remonstrated with
by his prince he replied, " When superiors fail in their
duty, and yet propose to have their inferiors put to death,
this is not right. This father has not taught his son to be
filial."

About the same time his disciples TzCi Lu 路 and
Tzu Yii 子 游 entered the service of the Chief of the
Chi 委 dan, and assisted Confucius in bringing about
the dismantling of the cities of Pi 費 and Hou 離、 the
former the stronghold of the Chi, the latter of the Shu
clan, but he failed to reduce Ch'eng 成 、 the stronghold
of the Meng clan. The dismantling of these strongholds

THE ANALECTS: INTRODUCTION.

was necessary to the firm establishment of the ducal
power. " He strengthened the ducal House and weakened
the private Families. He exalted the sovereign and
depressed the ministers. A transforming government
went abroad. Dishonesty and dissoluteness were ashamed
and hid their heads. Loyalty and good faith became the
characteristics of the men, and chastity and docility that
of the women. Strangers came in crowds from other
States,"* whereupon " Confucius became the idol of the
people, and flew in songs through their mouths."

In his fifty-sixth year, B. C. 496 he is said to have been
Prime Minister of" his State, and everything gave promise
of a brilliant and successful future, but disillusionment
was at hand. His wonderful achievements filled the rival
prince of Ch'i 齊 with envy, not unmixed with fear that
Lu would soon become a dangerous neighbour. Hence,
having failed to abduct Duke Ting, a strategein was
invented for debasing his mind and alluring him from
the further development of his State. As already stated
eighty attractive singing girls, and a hundred and twenty
thoroughbred horses, were sent as a present from the
Duke of Ch'i to Ting, and with their arrival the influence
of Confucius instantly waned. At first they were lodged
outside the city, while their acceptance or rejection was
considered, but the head of the Chi clan, having had a
private view, easily persuaded Duke Ting to accept them,
to his ruin. The great sacrifice soon afterwards failed to
impress the Duke, who curtailed its rites and neglected

* Legge's Tntro. p. 75, from 家 語、

II. THE LIFE AND TIMES OF CONFUCIUS. 45

to send the usual sacrificial flesh to his ministers. Feeling
that he was no longer able' to influence his prince (or
good, Confucius with resisting footsteps (Mcnc. V. 11. i. 4.)
tardily withdrew from a Court that had sold its integrity
for a mess of pottage.

With many a backward look, and many a longing for
recall, he slowly departed to thirteen years of weary
exile. A later writer makes him put his melancholy
into verse, of which the following is Dr. Legge's trans-
lation : ―

" Through the valley howls the blast,

Drizzling rain falls thick and fast.

Homeward goes the youthful bride,

O'er the wilds, crowds by lier side.

How is it, O azure Heaven,

From my home I thus am driven,

Through the land my way to trace,

With no certain dwelling-place ？

Dark, dark the minds of men ！

Worth in vain comes to their ken.

Hastens on my term of years ；

Old age desolate appears."*
It in ay have been on this occasion that the incident
lecorded in III. 24 occurred, when the Warden of the
Pass sought to cheer the disciples by assuring them that
Heaven was going to use their Master as a bell to arouse
the age. Legge in his Introduction says this was so, but

* Legge's Intro, p. 77, from 江 永、 A. D. 1761, in his 郷 黨 圆
考、 '

THE ANALECTS ： INTRODUCTION.

in his note to III. 24, he says " Conf. was retiring from
Wei, the prince of which could not employ him." The
commentators are uncertain about the site of I Feng 儀
封、 but generally ascribe it to modern Lanyang hsien
蘭 陽 縣、 in K'aifeng fu 開 封府、 Honan. If they
are correct in their surmise then the incident here referred
to cannot have taken place, on this journey.

Arriving at the capital of Wei, the brother-in-law of his
disciple Tzu Lu became his host.* Duke Ling 靈、 a
man whose moral character seems to have been even
more dissipated than that of Duke Ting whom Confucius
had just left, hearing of the arrival of his illustrious guest,
assigned him an annual income of sixty thousand measures
of grain.

After ten months stay he left for Ch'en 陳 a State
which was considerably to the Southward of Wei. His
road lay through a place called K'uang g 、 where his
resemblance to Yang Huo (the 隠 虎 or 陽 貨 already
named), at whose hands the people of K'uang had
formerly suffered, placed him in serious jeopardy. His
disciples were greatly alarmed, but their Master bore
himself with true philosophic calm. IX. 5 ； XL 22.
Escaping from his assailants he returned to safety in Wei.
In passing he called at a house where he had formerly
lodged, and there found that his host had lately died.
The grief of the family aroused his compassion, and he
ordered Tzu Kung to unyoke one of the horses from his

* 顔 i 蜀 鄒 according to ChutzQ, 顔 讎 由 according to Mencius
V. I. 8. I-

II. THE LIFE AND TIMES OF CONFUCIUS.

carriage, and present it to the bereaved family as his
contribution towards the funeral expenses. Replying to
Tzu Xung's remonstrance he said : " When I went in,
my presence brought a burst of grief from the chief
mourner, and I dislike the thought of my tears not being
followed by anything." A very manly sentiment ！ I i
Chi II. Pt I. 2. 1 6.

On arriving at his destination his host was a certain
Chii Po Yii, whom Confucius came to hold in high
esteem. XIV. 26 ； XV. 6. While in Wei, Nan-tzu, the
beautiful and wanton wife of the Duke, had an interview
with him, to the scandalisation of his disciple Tzu Lu.
VI. 26. The Sage was also on one occasion humiliated
by having to drive out in a carriage behind that of the
Duke and his notorious wife. " Lust in front, virtue
behind," derisively remarked the people. Confucius was
ashamed of his position, and the remark in IX. 17 is
attributed to this occasion.

He soon after left Wei for the State of Sung 宋 passing
through the minor State of Ts(ao 曹 on the way. Resting
en route under a large tree, where he took the opportunity
of giving his disciples a lesson in deportment, he was
violently attacked , at the instigation of an officer named
Huan T'ui |g 魃、 brother of the disciple Ssu-ma Niu, by
a band of men who had orders to pull down the tree and
kill him, VII. 22. It seems evident that something like a
panic resulted and that all his company fled, standing not
on the order of their going, for he was found later all
alone at the east gate or pass of the State of Cheng 鄭 by
Tzu Kung, who was directed to him by a native of the

THE ANALECTS ： INTRODUCTION.

place. The native's description, repeated by Tzu Kung
to his Master, amused the latter greatly, — " a forehead
like Yao, a neck like Kao Yao, shoulders like those of
Tzu Cli'an, but from the waist downward not equal to Yii
by three inches, and disconsolate as the dog of a broken
clown family." Confucius laughed and said : "The ap-
pearance is out, but to say I was like the dog of a broken
down family, ― how like ！ how like ！ " Ssu-ma Ch'ien

史 記孔子 世家、

From Cheng he proceeded to the State of Ch'en 陳、
where he abode during three years, his host being the
Warden of the Wall, a man named Chen 貞 、 Menc. V. 1.
8. 3. On the State of Wu 吳、 modern Kiangsu, com-
mencing hostilities against Ch'eii, Confucius once more
set out, B. C. 492, bending his steps again towards Wei-
Reaching the frontier he was seized at a place called P'u
蒲 by an officer in rebellion against the Duke of Wei,
and only liberated on his taking on oath that he would
not proceed there. This oath, as already mentioned, he
broke, excusing himself on the ground that it was forced.
Reaching Wei he was well received by Duke Ling, who
however failed to make use of his talents. XIII. 10.

About this time an officer of the State of Chin 晉 named
Pi Hsi 佛 I 华、 who was holding the town of Chung Mou
中 牟 against his Chief, sent an invitation to Confucius,
and he seems to have been inclined to accept it, but Tzu
Lu, the bold, who it must always be remembered was only
nine years junior to his master, protested against his
associating with a rebel, and, with apparent reluctance,
Confucius gave up the idea. XVil. 7. To this period

U. THE LIFE AND TIMES OF CONFUCIUS.

XIV. 42 is also referred. Sometime later, at an interview
with Duke Ling, the Duke questioned him concerning
tactics in war. Declining to answer such enquiries, the
very next day be shook the dust of Wei from his feet,
and returned to Ch'en, XV. i. where he spent the year.
B. C. 492.

About this time the way seemed to be opening for our
voluntary exile to return to end his days in his own native
State. The self-indulgence of Duke Ting of Lu had not
made for length of days, and he had now been dead three
years. Neither did tlie chieftain, Chi Huan 委椬、 who 义
had tempted the Duke to his destruction, come to his
deathbed with a mind conscious of its own rectitude.
Remorseful of his conduct he charged his successor, Chi
K'ang 委康、 to recall Confucius. Had Chi K'ang acted
as desired the Sage would now have returned home, but
yielding to his advisers, Chi K'ang sent instead for one of
the sage's disciples, by name Jan Ch'iu 冉 求.、 It is to this
period that the expression of longing to return in V. 21 is
attributed.

The year following, 49 r, along- with a number of his
disciples, he left Ch'en and went into Ts'ai 蔡、 a small
barony controlled by the dukedom of Ch'u 楚、 modern
Hupeh and Hunan. The " Family Sayings ' ，(家 語 V. 2o),
which book is the most ancient life of Confucius, says that
certain officers of Clren and Ts'ai, fearing that Confucius
would proceed to Ch'u, increase its already dominant
power, and endanger the safety of Ch'en and Ts'ai,
succeeded in bringing the Sage and liis companions in this
journey to a condition of starvation. The disciples were ,

THE ANALECTS ： INTRODUCTION.

ill and depressed,* educing a querulous remark from Tzu
Lu, XV. I, but the Master maintained a cheerful courage
throughout, even playing on his lute and singing. It is
probably this time of peril he recalls, in the lament of his
old age that none of his companions of that period were
now left to him. XI. 2.

After remaining in Ts'ai a year or so, he proceeded to
another barony overshadowed by Ch(u named She 葉、
whose ruler had unlawfully assumed the title of duke. In
an interview with Tzu Lu the " duke ，， asked what sort of
a man his Master was, to which question Tzu Lu either
found no reply, or disdained an answer. VII. i8. When
this same duke enquired of Confucius the art of govern-
ment he replied, that it was so to ameliorate the lot of
one's own people that others would be attracted from afar.
XIII. 1 6, see also i8.

The two episodes of the recluses recorded in XVIII, 6,
7, are said to have occurred while on his return to Ts'ai.
In one of these Confucius gives utterance to the wise
sentiment, that man is not meant to herd with birds and
beasts but with mankind, and that it is only in times of
decadence that a Reformer is needed and finds his work.

The ruler of the great State of Ch'u, whose name was
Chao 昭 、 and who styled himself King, 王 、 interested in
the presence of so distinguished a Philosopher within his
domain, sent an invitation to him to visit his Court, which
was at the modern I Ch'eng hsien 宜城縣 in Hsiang

* Chutzu observes that this must have occurred, between Wei and
Ch'en, and not in the domain of Ch'u.

ir. THE LIFE AND TIMES OF' CONFUCIUS.

Yang fii 襄 腸 府、 Hupeh. On the way an eccentric
individual met his carriage crying that the virtue of the
phoenix, meaning Confucius, had departed, and urging
him to give up liis futile idea of reforming the age. XVI II.
5. King Chao was apparently impressed with the wisdom
of our Sage and proposed to appoint him to the extensive
territory of Shu She 書社、 but his Prime Minister
reminded the King that formerly Wen and Wu from a
dominion of a hundred li had risen to the sovereignty of
the Empire, and suggested that with followers like Tzu
Kung, Yen Hui and Tzu Lu, a man of such ability
as Confucius might advance his own interests to the
detriment of Ch'u. The king died before the end of the
year, and Confucius returned to Wei.

Duke Ling, who four years previously had gone to ^9%
his grave, had disowned and expelled his son K'uai Wai
删 疆 fi'on】 the State in consequence of a plot in which
he was concerned to kill his notorious mother, or step-
mother, NantzLi. K'uai Wai's son Ch'u (出 alias 車 粟），
had been appointed successor by his grandfather and
was now holding out against his own father, who was
seeking to regain his inheritance, in which attempt he
was ultimately successful. On the arrival of Confucius
Tzu Lu, who apparently had preceded him, met bis
Master with the remark that Duke Ch'u was waiting to em-
ploy him. Confucius, however, felt that he could no more
support the son against his father, than he could approve
the action of the father against his mother Nantzu, and
in consequence declined the honor. Chutzu assigns X【n.
3, 7 to this period, and Vlll. 14 also appears to be con-

THE AN^^LECTS ： INTRODUCTION.

nected with it The death of the Sage's wife is placed
in the year 485, while he was still in Wei, but no reliable
information has been handed down.

At last, after his thirteen years of wandering, our exile
was to be recalled, too late alas ！ for him to serve his
State as he might have done earlier. He was now sixty-
eight years of age, an old man who had lived too long
in the shade to feel cheerful under the wintry sunshine
of a Court that loved him little. Duke Ting had been
succeeded by Duke Ai 哀, who was now in the eleventh
year of his rule. Chi K'ang, the chief noble had now
had the disciple Jan Ch'iu 冉 求 in his employ for eight
years, and Jan Ch'iu had recently achieved a notable
success in a military engagement between Lu and Ch'i
齊、 Chi K'ang, struck with his skill, asked whether
it were a natural gift, or whether he had studied under
any one. So eloquent became Jan Ch'iu in praise of his
Master that Chi K'ang decided to recall him. " If you
do so," said the disciple, " see that you do not let mean
men come between you and him."

Messengers were sent with appropriate presents to the
old philosopher, and arriving opportunely they found
him preparing to leave Wei, through disgust at being
consulted by one of its ministers, K'ung Wen Tzu, V. 14,
as to " how he should conduct a feud with another
officer." Gladly was the invitation accepted, and B. C.
484 delightedly did he turn his footsteps homewards, but
as Chutzu. puts it, " to the end Lu failed to make use of
him, nor did he any longer seek to enter ofike." That
Chi K'ang frequently consulted him is evident from II.

ri. THE LIFE AND TIMES OF CONFUCIUS.

20, VI. 6， XI. 6， XII. 17, 18, 19, and XIV. 20 ； and that
Duke Ai did likewise is witnessed by II. 19 and VI. 2.

The next four or five years of his life he devoted to
editing and writing an Introduction to the Book of History
書經； to arranging the Book of Rites and Ceremonies,
禮 記、 the Chinese Leviticus ； to classifying the Odes
詩 經 ； and to rectifying the Music both in Court and
Temple. It is probable, too, that he at the same time
supplied his disciple Tseng Tzii 曾 子 with the material
for the Classic of Filial Piety, 孝經、 He also applied
himself diligently to the study of the Yi Ching 易 經、
so diligently indeed that he is said to have three times
worn out the leather thongs of his copy. Such a hold
did this cabalistic book obtain over him that he declared,
if his life could only be prolonged, he would devote
himself entirely to the study thereof. VII. 16. That he
would have made it any clearer, or of greater utility to
his fellow men, is hardly worth discussing.

Soon after his return from Wei, Jan Ch'iu, who had
been the means of his recall, caused him much vexation
of spirit by assisting Chi K'ang to add a further impost
upon the already burdened people. It was then that
Confucius bade his disciples beat the drum and openly
accuse him, XL 16. A number of other sayings are
referable to this period : (Jll. 1， 6, 21, and possibly 2, 10，
II, 23 ; X. II ; XL 2; XIV. 26 ； XVI. I.

In the year after bis return to Lu, i.e. in 483, his son
Li died, leaving a son named Chi j 反、 Chi's son Tzu
Ssu 子 思 became a pupil of the philosopher Tseng Tzu,
and it was from a pupil of Tzu Ssu that Mencius obtained

THE ANALECTS ： INTRODUCTION.

his education. Three of these are responsible, Tseng
for the Great Learning 大學、 Tzu Ssu for the Doctrine
of the Mean 中 庸、 and Mencius for the contents of
the Classic bearing his name, which three treatises along
with the Analects form the " Four Books."

In the year following the death of Li, ― though there
is a conflict of evidence as to the date,* 一 the favourite
disciple of Confucius Yen Hui 顏 囘、 is said to have deid,
and his death, if we may judge from the records, was a
more grievous loss to the Sage than that of his own son,
for upon Yen Hui his mantle was to have fallen. Many
are the references he made to him, and poignant was the
sorrow he evinced at his death. VI. 5, 9, IX. 19, 20. XI.
7-10.

Two years later he was called upon to suffer the loss of
another disciple, Tzu Lu, who reminds us somewhat of
Peter the impetuous, as Yen Hui does of John the beloved.
But a few years younger than his Master he was permitted
to take liberties with him, as also to have the privilege
of receiving many a rebuff. Confucius had early predicted
that Tzu Lu would die a violent death, XI. 12， and
such was verified in 480 when this courageous man
chose death rather than forsake in peril his Chief, K'ung
K^uei 孔 '1 里、 the Minister of Duke Ch'u 出 of Wei.

In the previous year, 481, an unknown animal with only
one horn was caught by " hunters in the west," who in

* Legge ill his note to XI. 7. says : Hwuy according to the ' Family
Sayings ， and the ' Historical Records ' must have died several years before
Confucius ' Son Le. Either the dates in them are false, or this ch ： i<*
spurious.

II. THE LIFE AND TIMES OF CONFUCIUS.

catching it broke its left foreleg. The animal was brought
to Chi K'ang, who unable to classify it, and deeming it of
bad omen had it thrown outside tlie city, but sent word to
Confucius to see if he could recognise it. Confucius as
previously noted, immediately perceived that the strange
animal was a Lin 麟、 indeed as some would have us
believe the self-same Lin that had appeared to his mother,
and with the identical piece of embroidered ribbon still
adhering to its horn that she had attached there over
seventy years before ！ Turning over his sleeve to wipe
away the tears that fell copiously on to his coat, he cried
" For what have you come ？ For what have you come ？ "
When asked by Tzu Kung later why he wept he replied,
" The Lin should only appear at the advent of an illustrious
sovereign. I was distressed to see it at the wrong time
and so injured." 家語 i6.

It is with a reference to this event that he brings to a
conclusion his work on the Spring and Autumn Annals,
his last words there being, " In the four and tenth year (of
Duke Ai)， in Spring, hunters in the west caught a unicorn."
Those Annals are ascribed to this year, and at least it is
evident that he closed them then. Menciiis records that
Confucius based his claim to fame or condemnation on
these records, and speaks in the highest terms of their
moral and political influence. Menc. III. Pt II, ix, 8, 1 1.

Later in the year Duke Chien 簡 of Ch'i was murdered
by one of his ministers, Ch'en Heng | 凍 '[^* by name, a
crime which shocked the monarchical ideas of the Sage.
After ceremonially bathing himself he formally visited
Duke Ai, to urge him to sound the tocsin and avenge the

THE ANALECTS ： INTRODUCTION.

deceased ruler. Referred by the Duke to his ministers,
who it is suggested were in sympathy with Ch'en Heng,
lie met with no encouragement, and retired feeling that,
though he had failed, he had done what duty demanded
of him. XIV. 2 2.

Two years later, in B. C. 479, in the fourth month and
on its eleventh day, when he was seventy-three years of
age the call came for him to join his fathers. " Karly one
morning, we are told, he got up, and with his hands behind
his back, dragging his staff, he moved about the door,
crooning over, ——

( The great mountain must crumble ；
The strong beam must break ；
And the wise man wither away like a plant ，
After a little, he entered the house and sat down opposite
the door. Tszekung had heard his words, and said to
himself, ( If the great mountain crumble, to what shall I
look up ？ If the strong beam break, and the wise man
wither away, on whom shall I lean ？ The Master, I fear,
is going to be ill.' With this he hastened into the house.
Confucius said to him, ' Ts'ze, 、v!iat makes you so late ？
According to the statutes of Hea, the corpse was dressed
and coffined at the top of the eastern steps, treating the
dead as if he were still the host. Under the Yin, the
ceremony was performed between the two pillars, as if the
dead were both host and guest. The rule of Chow is to
perform it at the top of the western steps, treating the dead
as if he were a guest. I am a man of Yin, and last night I
dreamt that I was sitting with offerings before me between
the two pillars. No intelligent monarch arises ； there is not

II. THE LIFE AND TIMES OF CONFUCIUS.

one in the empire that will make me his master. My time
has come to die.' So it was. He went to his couch, and
after seven days expired."*

Thus passed away China's greatest moral philosopher.
Living a life of honour in his own age, lie transmitted to
future generations a practical philosophy they could ap-
preciate and in a measure follow. Conservative in mind,
character and conduct he saw no visions and dreamt no
dreams. The life that now is was his principal text, im-
mortality he left undiscussed. The great questions of God
and the soul, that have stirred the noblest thinkers, Greek,
Jew and Christian evoked no enthusiasm in him ； the
higher morals which found vague expression in Laotzti,
and majestic pourtrayal in Jesus Christ were foreign to his
rigid mind, which lacking the entrancing ravishment of
the Infinite demanded rules fixed and inelastic.

In avoiding the marvellous, with which Nature and
Eternity abounds, he escaped the perils of gross supersti-
tion, and left behind him a mould for this nation to run
itself into, which involved as a necessary consequence an
arrested development. Man requires the bounds of the
Infinite and Eternal for his complete evolution, and had
Confucius bent his mind to this soul filling principle he
might have prevented millions of his countrymen of suc-
ceeding generations, whom bis narrow mould refused to
contain, from overflowing into the excessive and debasing
superstitions of later Taoism and Buddhism.

To the- light he found he was faithful, for the light he

* Leg (； e，s Antro. p. 87-8.

THE ANALECTS ： INTRODUCTION.

failed to see he is to be pitied not blamed, but to say that
his " Virtue matches that of Heaven and Earth ，， is adula-
tion to which only the purblind could give utterance. For
his literary gifts to his nation, prosaic though they are, we
may be grateful. For a life well lived we may hold him
in high honour. For the impress of man's duty to man
on the mind of his race we gladly praise him, and that he
has not taken from them man's inherent belief in things
eternal may give us " a lively hope ，， for the future of the
black haired race.

Confucius was buried at his birth place in modern
Shantung, in Yen-chou fu, 夹 *}\] 府、 Ch'ii-fou hsien 曲
阜縣、 where his tomb remains to this day. His disciples
bemoaned his loss, wearing mourning and many of them
living- in huts by his grave side for three years, Tzu Kung
even guarding it for the long period of six years. Duke Ai,
grieved by his death, exclaimed, " Heaven has not left to nie
the aged man. There is none now to assist me on the throne.
Woe is me ！ Alas ！ O venerable Ni ！ " ― sentiments
hardly consistent, as Tzu Kung complained, with the Duke's
neglect of him during life. Ai however builta temple to his
memory and ordered sacrifices four times a year.

From that day to this, save for the period of the great
opponent of the Confucian School, Ch'in Sliih Huang,
Confucius has been honoured and worshipped. The
Founder of the Han dynasty, B. C. 195, offered an ox at
his tomb, and in modern times the great Emperor K'ang
Hsi of the present dynasty knelt thrice and bowed his
forehead nine times in the dust at his shrine. At first the
worship was confined to Lu, but in A. D. 57 it was extended

II. THE LIFE AND TIMES OF CONFUCIUS.

to the principal colleges of the Empire, where he was wor-
shipped along with his ideal the great Duke Wen of Chou.
" In A. D. 609 separate temples were assigned to them, and
in 628 our Sage displaced the older worthy altogether."

The temples to Confucius usually consist of two long
cloisters containing the tablets of his disciples, leading to a
lofty hall at the end devoted to the Sage and his more
famous followers. Behind this is another hall containing
the tablets of his ancestors. Offerings of fruit and vege-
tables are supposed to be made at the new, and incense at
the full moon. Two great sacrifices are presented every
year, in Spring and Autumn, at which all the literati are
theoretically expected to be present. In some places the
ancient musical instruments are brought out and performed
upon, the wand bearers making postures representing each
character of the famous hymn to the Sage, of which a
version is appended below. As almost every phrase of
this hymn is an abbreviated quotation from some ancient
writer, often containing allusions of an elusive nature, it has
been no easy task it to translate it line by line into English
metre, so for the sake of those who wish to read it in the
original it is also given in character.

In the Imperial Confucian Temple the Emperor liimsclf
kotows six times before the Sage's shrine, whereupon, the
spirit being now present, the following- invocation is read
by the appointed officer : ― " On this ... month of this ...
year, I, A. B., the Emperor, offer a sacrifice to the philoso-
plier K'ung, the ancient Teacher, the perfect Sage, and
say, ― O Teacher, in virtue equal to Heaven and Earth,
whose doctrines embrace the past time and the present,

THE ANALECTS ： INTRODUCTION.

thou didst digest and transmit the six Classics, and didst
hand down lessons for all generations. Now in this second
month of spring (or autumn), in reverent observance of the
old statutes, with victims, silks, spirits and fruits, I care-
fully offer sacrifice to thee. With thee are associated the
philosopher Yen, continuator of thee ； the philosopher
Tsang, exhibitor of thy fundamental principles ； the phi-
losopher Tszesze, transmitter of thee ； and the philosopher
Mang, second to thee. May'st thou enjoy the offerings."

This as Dr. Legge says, is worship and not mere
homage. " He was unreasonably neglected when alive.
He is now unreasonably venerated when dead." Even as
this is being typed off for the printer the following decree
which would have outraged the feelings of the Sage him-
self, has been issued by the Empress Dowager, in response
to the petition of a reactionary officer : ― " In view of the
supreme excellence of the great Sage Confucius, whose
virtues equal Heaven and Earth, and make him worthy ot
the adoration of a myriad ages, it is the desire of Her
Imperial Majesty, the Empress Dowager Tzu Hsi etc.,
that the great Sage shall in future be accorded the same
sacrificial ceremonies of worship as are accorded to Heaven
and Earth when sacrifice is paid by the Emperor. Let
the Yamen concerned take note." It is refreshing to find
that this last attack of benighted national vanity has not
been allowed to pass unchallenged, for a vigorous protest
has been offered by a well-known Censor, who declares that
" to raise Confucius to be the equal of Heaven and Earth
is rank blasphemy, and is handing over the great Sage to
contumely, since Confucius in his writings always denied

II. THE LIFE AND TIMES OF CONFUCIUS.

himself- to be anything great, and constantly refused the ado-
ration his disciples were only too desirous of giving him."*
In conclusion, Confucius, despite his best endeavours,
failed to fill the office of a great Religious Leader, for he
failed to guide his people out of a polytheism doomed to
end in limitless superstition, up to the One True Infinite
God, the Creator, the A dome r, the Father. The day is
al rt ady dawning when the soul of this race will demand its
rightful share in the Nobler Truth which the mind of
Confucius but dimly apprehended, and which will relegate
him to the honourable position no Christian will gainsay,
of chief Classical Master and great Moral Philosopher of
this potentially noble nation.

♦ Hymn to Confucius.

1. Welcoming the Spirit.

Great is K'ungtza, philosopher,
The primal Seer, the primal Sage ！
With Heaven and Earth he equal ranks,
Immortal Guide for every age.
Once hailed by wreathed unicorn, 卞
Respond we now with harps and bells ；
Celestial light lie has revealed,
Above, below, order prevails.

2, The first Offering.

We cherish still his virtue biight
With quivering chime and sonant bell,

* N. C. Daily News Jan. 21,07.

t The fabulous creature to whose horn Confucius' mother bo ind the

THE ANALEC rS ： IN TRODUCTION.

Since birth of man none equals him.
Who caused perfection to excel.
The patens of a thousand years
We spread for his great sacrifice,
With purest wine the cups are filled,
Its fragrance now to him doth rise.
I he second Offering.

Our rites their flawless forms shall take.
We spread our second offerin;^ ；
United sound our drums and bells
While flagons now sincere we bring.
In reverence and harmony
We, raised by his accomplishments,
Perfect by rites, by music pure,
With mutual gaze learn excellence. •
The last offering.

Of old and in the former times.
Among the ancients there arose
One who fur- capped did sacrifice, 一
Thinking of him our bosom glows.
Heaven only can enlighten men,
Our Saint Its equal let us tell ；
The natural order he proclaimed,
Till now he is the " rousing bell."
The offerings are removed.

Our pristine Master has declared

That blessing from such offerings stream.

In the temples of our four great seas

Of aught but reverence who would dream ？

Our rites are o'er, our victims go:

* The '鬼 繹 iiiii in Shantung. The K ivers 诛 and 湘 which
arise from if: The hill typifies Confucius, and the rivers his doctrine.

II. THE UhE AND TIMES OF CONFUCIUS. 63

Careful and circumspect they're borne.
Delight we in the beauteous growth,
Lo ！ the bare plain a plant cloth adorn.
6. Escorting away the Spirit.

Majestic towers his native Hill,

Wide roll their floods bis native streams,*

Far fades their vista from the sight,

Boundless with good their bosom teems.

Again our sacrifice is o'er,

Its splendour passes from our gaze ；

'Tis he who has transformed our race,

And nurtures still our Colleges.

迎 祌

大 哉孔子 先 覺先知 與 天地參 萬 世之師

祥 徵麟紱 韻 答金絲 H 月旣揭 乾 坤淸夷

子 懷明德 玉 振金聲 生 民未有 展仇 、大成

g 豆千古 春 秋上丁 淸 酒旣載 其 香始升

式 禮奥愆 升 堂再獻 響協 4 鼓鏽 誠字 働颜

肅 肅難薩 譽 髦斯彥 禮 陶樂淑 相 觀而善

終 獻

自 古在昔 先 民有作 皮 辨祭菜 於 論思樂

惟 天隨氏 惟； IS 時若 擊 倫修叙 至 今木鐸

徹 饌

先 師有言 祭 則受福 四海 « 宮， 晴 敢不肅

成吿徹 毋 疏毋瀆 樂 所自生 中 原有菽

送 神

鳧 釋峩峩 洙 洒洋洋 景 行行止 流 澤無疆

* 昭祀事 祀 事孔明 化 我蒸民 宵 我膠庠

III. — The Analects.

Their History and Authenticity.

The Confucian Classics are generally spoken of as the
Four Books and Five Canons. 四 書 五經、 The Four
Books, as already stated, are the Lun Vu 論 語、 or
Discourses, commonly called the Analects ； the Ta Hsiieh,
大 學 or Great Learning ； the Chung Yung, 中 庸、 or
Doctrine of the Mean ； and the Book of Mencius, 孟 子、
The Five Canons are the Yi Ching 易經、 or Book of
Changes ； the Shu Ching 書經、 or Book of History ；
the Ssu Ching 詩 經、 or Book of Poetry, otherwise the
Odes ； the Li Chi 禮 言己、 or Record of Rites ； and the
Ch'un Ch'iu 春 秋、 or Spring and Autumn Annals, a
history of the State of Lu.

Of the Four Books the Analects, in their present form,
are probably the work of disciples of the Sage's disciples.
The Gieat Learning, so far as its text is concerned, is
acc I edited to the stylus of Confucius, and its commentary
to that of his ablest surviving disciple Tseng Tzu 曾 子、
It forms chapter 42 of the Record of Rites, but is also
treated as a separate work. The Doctrine of the Mean,
which we might for short call the Golden Mean, is attri-
buted to TsLi Ssu 子 思、 i. e. 孔 做、 a grandson of the
Sage. Like the Great Learning it forms pa it of the
Record of Rites, cap. 43, but is also treated as a separate
work. The Book of Mencius is accredited to Mencius
himself, or at least to one of his most intimate disciples.
These then form the Four Book". In the seventh century

III. THE ANALECTS.

A. D. the Four Books and Five Canons were classified as
Thirteen, viz., Yi 易、 Ssu 詩、 Shu 書、 Three Ch'un
Ch'ius 春 秋 三 傳、 Three Lis, 鱧 記、 周 禮、 儀 禮、
Analects 語、 A lexicon called the Erh Ya 爾 雅、 the
Hsiao Ching, or Canon of Filial Piety 孝 經 、 and Mencius
孟子； the Analects, Great Learning, Mean, Filial Piety
and Mencius being described as the " Smaller Canon."

It must always be borne in mind that when the Classics
were indited, writing was a much more laborious process
than it is to-day. The period of knotted cords (quipos) had
long passed away, but still neither pen, ink, nor paper bad
been invented, and all records had to be engraved on
bamboo tablets with a sharp style, — a most' tedious
process, ― or laboriously painted with a kind of varnish.*
The difficulty involved in such a method may easily
account for the terseness of China's literary style. More-
over these bamboo tablets were cumbersome, and therefore
difficult to transport, to preserve, or to conceal. Hence
when Ch'in Shih Huang arose, and, yielding to the
advice of a rascally minister, in B. C. 2 1 3 ordered
tliat all books be destroyed, save those on medicine,
divination and husbandry, (thus excepting the Yi Ching,)
subsequently also burying alive 460 scholars for violating
his commands, few of the nionuinents of antiquity were
preserved intact. Nevertheless, as only three years
elapsed from the promulgation of that decree to the death
of its promulgator, and o ily eleven to the foundation of

* Since the above went to press the following sfatement by Prof. E,
】I. Parker has come to hand, " Chinese records were at first written with a
bamboo style on slips of bamboo prepared with varnish."

THE ANALECTS ： INTRODUCTION.

the Han dynasty, though the injury done to literature, and
especially to historical literature was great, a considerable
amount was still recoverable.

Whatever monuments we possess of ancient China we
owe to Confucius and his followers, and though the records
from which he compiled his books were all destroyed, and
though what he left behind suffered loss, enough was
recovered to gratify if not to satisfy the student of antiquity.
What books we now have were recovered, after a lapse of
years, in some cases from memory, but more generally
from places where the bamboo tablets had been bidden,
these having in the meantime suffered more or less injury
from the circumstances of their concealment.

Immediately before the dawn of the Christian era, in
the famous catalogue of Liu Hsin 劉 散、 who in obedi-
ence to Imperial orders completed the work of his father
Liu Hsiang 劉 向 and others, in cataloguing all known
literary monuments, we find that an immense mass of
literary matter had been collected. " There were 294
collections of the Yih-king, from 13 different individuals or
editors ； 412 collections of the Shoo-king, from 9 individu-
als ； 4i6 volumes of the She-king, from 6 different indi-
viduals ； cf the books of Rites, 555 collections, from 1 3
different individuals ； of the Books on Music, 165 collec-
tions, from 6 different editors ； 948 collections of History,
under the heading of the Ch'un Ts'evv, from 23 different
individuals ； 229 collections of the Lun Yu, including the
Analects and kindred fragments, from 12 different indi-
viduals ； of the Heaou-king, embracing also the Urh Ya,
and some other portions of the ancient literature, 59 collec-

III. THE ANALECTS.

Hons, from 11 different individuals ； and finally of the
Lesser Leirning, being works on the form of the charac-
ters, 45 collections, from 1 1 different individuals. The
Works of Mencius were included in the second division,
among the writings of what were deemed orthodox
scholars, of which there were 836 collections, from 53
different individuals." Legge's Analects, Intro, p. 4.

Considering that through his disciple Tseng Tzu and
his grandson Tzu Ssii we have almost direct connection
between Confucius and Mencius, we are brought to within
about half a century of the destruction of the books, and
seeing their recovery was set about without delay, and that
the Han dynasty placed such value on them as is made
evident by this important catalogue, there seems little
doubt that the remains we possess to-day are reasonably
authentic and reliable.

As to the Analects in particular, when the Han dynasty
first began to recover the ancient books, two copies of the
Analects competed for acceptance, one from Lii 魯、 the
n itive State of Confucius, and another from the neighbour-
ing State of Ch'i 齊、 The Lu copy contained twenty
books, while that of Ch'i contained twenty two, and had
moreover, as noted in Chu(s Introduction, more chapters
and phrases than its rival.

A third copy, however, was discovered about the year
1 50 B. C. which is known as the ancient copy 古 論、
and ^ which confirmed the Lu text already recovered.
This " ancient copy " was discovered in the wall of the
house inhabited by the Confucian family, the one in which
Confucius himself had resided. This house abutted upon

THE ANALECTS ： INTRODUCTION.

the old ducal palace, and the newly appointed King of Lu,
desiring to enlarge his premises, ordered its demolition.
In its wall were discovered copies of the Shu, the Ch(un
Ch'iu, the Hsiao Ching, and the Lun Yii. All these
books were indited in the ancient from of writing; known
as the tadpole 禾斗 ji:l[、 script, a form of writing already
displaced by that of Han, the square letters which with
modifications have continued to the present day. Hence
this older script, even to the ordinary reader of those
times, was already undecipherable.

The ECiag, who was interested in the discovery, immedi-
ately ordered the head of the K'ung family, K'ung An
Kuo 孔 安 國、 to decipher them. This he did, and more-
over wrote a treatise thereon,. part of which is still extant,
The version of the Lun Yii then found set finally at rest all
controversy between the two copies, and became the textus
receptus. The principal difference between trie Lu text
and that recovered from the Confucian wall was, that the
closing chapter of the Lu formed two in the wall copy which
thus had 21 chapters in all. In the first century B. C. the
rival copies were again carefully compared by Prince
Chang of Anch'ang 安 昌 侯 張禹、 and again in the
second century A. D. by Cheng Hsiian 鄭 玄 the famous
commentator named in Section IV. The difference between
the latter's version and the accepted version of Chutzu. are
few and unimportant, and will be found at the end of this
chapter.

The question now arises how did the Lun Yii originate, ——
who wrote it ？ Certainly its author was not Confucius
himself, as a mere surface glance makes plain ； nor is there

nr. THE ANALECTS.

any indication that it was written in his lifetime, indeed the
internal evidence easily confutes any such theory. The
" History of Literature of the Western Han dynasty " says
that " the Analects were compiled by the disciples of Con-
fucius, coming together after his death, and digesting the
memorials of his discourses and conversations which they
had severally preserved." That during the years of
mourning for their Master they may have been led to note
down and compare their respective recollections of his
sayings is reasonable, but even this theory does not account
for the book in its present form, for surely at such a period
some last words would have been preserved, or some
reference made to his death and burial, which events are
utterly ignored in the Analects. The internal evidence
indeed seems to inhibit the idea that the book was compiled,
as we now have it, immediately after the Master's death ；
for instance, Chapter XIX refers chiefly to the conduct of
his disciples, in some cases when they themselves were
professors with schools of their own. Not that such
evidence need be final, for the earlier scholars of the Sage
were themselves in the meridian of life when he reached
old age. -

The chief argument in favour of a delayed authorship is
that, with one exception XII. 9, where respect for the
personage addressed prohibits the use, the two disciples
Tseng Tzu 曾 子 and Yu Tzu 有 子 are tljroughout
recorded with the suffix Tzu, philosopher, a term the dis-
ciples would hardly apply to each other, unless equally
applied to more than these two. It is chiefly in consequence
of this that the Analects are generally ascribed not to the

THE ANALECTS ： INTRODUCTION.

disciples of the Sage, but to the disciples of Tseng and Yu.
To the disciples of these men Ch'cng Tzu 程子、 Chutzu's
Master, whom Chutzu approvingly quotes, ascribes the
book, or at least its final compilation. " The Book of the
Conversations," says he, " was completed by the disciples
of Yu TzLi and Tseng Tzu, hence these are the only two
styled 'philosophers' in its pages."* In this statement
however there is an apparent error, for Jan-tzu is twice so
styled ； VI. 3 and XIIL 14 ； but not as uttering any maxim.

Even Ch'eng-tzu's wise inference is not entirely satis-
factory, for, without some recorded foundation for their
work, these disciples of disciples could never have pro-
duced the book with which we are dealing. The theory
the present writer would propound, a theory he considers
sufficiently attested by the internal as well as the historical
evidence, is that the disciples of Tseng Tzu and Yu Tzil
merely edited records already existing in the hands of
their masters, the sayings attributed to those masters being
their own addition. In other words that there was a
compilation already in existence, possibly unarranged and
formless, which they edited and brought into its present
order. The variety of matter contained in the book, and
the explicitness of its detail, indicate that the editors of our
present version had material, and probably written material,
for their self-imposed task.

As to the date of such editorship it seems likely that it
took place after the death of Tseng Tzu, if as the text

* 論語之 書成於 有子曾 子之門 人0 故 其
書 獨二子 以子稱 3

III. THE ANALECTS.

suG^gests, the sickness recorded in VIII. 3 and 4, was fatal,
but we have no evidence as to the date of his demise. Dr.
Legge thinks " we shall not be far wrong if we determine
its date about the end of the fourth, or begining of the
fifth century before Christ," a date that seems unnecessarily
late. For if, as 】）r. Legge thinks, the book " was compiled
by the disciples of the disciples of the Sage," and, if such
disciples were indeed the followers of Tseng Tzu and Yu
Tzu, a conclusion which Dr. Legge somewhat summarily
declares " does not stand investigation," then such disciples,
whoever they were, must have been far advanced in years.
It seems more reasonable to place the compilation of the
Analects nearer the middle than the beginning of the fifth
century, B. C.

Whoever the editors were their attempts at arrangement
shew little knowledge either of historical or philosophic
order, for while the first eight or ten chapters seem, in a
haphazard sort of way, to be classified subjectively, the
rest are thrown together without any consideration either
of subject or period. This and the repetition of clauses
has led some writers to ascribe various books to various
disciples or their followers, but it seems more accordant
with reason to believe that the material generally is from
different hands, and that the actual editors, possessing
neither historic sense nor philosophic insighl:, collected
their material into its present shape to the best of their
meagre ability. They at any rate regarded all the
material in their possession as too precious to allow
of any excision, as witnes.s the numerous repetitions
that occur.

THE ANALECTS ： INTRODUCTION.

That many of the sayings were well known in the days
of Mencius is evidenced by his book, but he never
refers to the Lun Yii as an existing work. Also that
many sayings of Confucius were known, but not included
ill the Lun Yii, miy also be seen from the Doctrine of the
Mean and from Mencius, from which one may at least
surmise that the latter books were not in the hands of our
editors when the Luii Yu was compiled. Cf Mencius II
Pt I. ii. 1 8 with Analects XI. i ； and 19 with Analects VII.
2 and 33 ； IvI. II. I. vii. 2 with A. IV. i ； M. 11. II. XIII.
I with A. XIV. 37 ； M. III. I. ii. 2 with A. II. 5 ； and iv. 11
with A. VIII. 18, 19 ； M. Ill, II. vii, 3 with A. xvii. i ；
M. IV. I, xiv. I with A. XI. 16 ； and XV. 2, with A. II.
10; M. IV. II. xxix. 2 with A. VI. 9 ； M. V. II. vii. 9
with A. X. 13 ； M. VII. II. xxxvii. i. 2. 8 with A. V. 21,
Xril. 21 and XVII. 13. Cf also the Great Learning,
Commentary, cap. IV with A. XII. 13, and X. 1 5 with
A. IV. 3. Also the Mean, cap. iii with A. VI. 27 ； and
cap. xxviii. 5 with A. III. 24.

In conclusion, then, we may say that the Lun Yii con-
tains many valuable sayings of Confucius, as also of his
disciples, that they were probably left on record by some
of his immediate disciples, and edited in their present form
by disciples of Tseng Tzu and Yu Tzu near the middle of
the fifth century B. C.， that it contains the most authentic
account of the Sage's character that is in existence,
and that it throws invaluable light on his own life and
teaching, on the cliaracter of his disciples, and on the
generation in which he lived, which he also faithfully
sought to renovate.

III. THE ANALECTS.

Various Readings Noted by Ch'eng Hsu an, 鄭玄、

II. I. 拱 for 共 ； 8, II for 饌 ； ig 措 for 錯 ； 23, Omit
也 in 十世可 知也、 in. /, a full stop after 也； 2i
主 for 社、 IV. lo, 敵 for 適、 and J£ for 莫、 V. 2i,
full stop after /J、 子、 VI. ；, omit ^fj 吾、 VII. 小 —晏 for
燕 ； 34, omit 病、 IX. g, 脊 for 冕、 XL 25, 價 for 撰、
and 饋 for 歸、 XIII. 3， 于 往 for 迂； 18， 弓 for 躬、
XIV. 3" 謗 for 方； 34， omit 爲 after 何、 XV. I, * 艮
for 糧、 XVI, I, 封 for the last 邦、 XVII. I, 饋 for
歸； 24， m for 徼、 XVIII. 4> m for 歸； 8, 诛 for

IV.— Works on the Analects.

There have been three great schools of commentators
on the Classics. The first was that of the Han 漢 dynasty,
the second that of the Sung 宋、 and the third that of the
present Ch'ing 淸 dynasty. The earliest commentator of
all was K'ung An Kuo ^'L 安 國、 B. C. 140-150, the
head of the Confucian family when certain of the Classics
were recovered from the wall of the K'ung house.
Though his work on the Analects was lost, traces of it arc
found in the works of the commentators who followed
him. The more noted of An Kuo's successors was Pao
Hsien. 包 咸 A. D. 25, Ma Yung 馬 融、 A. D. 130,
and his contemporary Cheng Hsiian 鄭 玄 (字 康 成)、
But the principal work of this, the Han dynasty, in the
time of the " Three Kingdoms," was that of the five
scholars and ministers of the Kingdom of Wei 魏 、 the
chief of whom was Ho Yen 何 一晏、 by whose name the
publication is generally known. This work, the Lun Yii
Chi Chieh, 論 語 集 解、 embodied the labours of all
predecessors, and is in existence and regular use to the
present day. This then is the higlily valuable bequest
made by the Han school to posterity.

In the dynasties that followed other commentators arose,
the result of whose efforts was embodied in the works of
Huang K'an 皇 f)jt、 published in the sixth century, under
the title of Lun Yii Su 論 語 疏、 All preceding works
however were overshadowed by the scholarship of the

IV. WORKS ON THE ANALECTS.

Sung dynasty. This appeared first in the Imperial edition,
published soon after A. D. 1000， edited by Hsing
P'ing 幵 p 禹-、 that part of it relating to the Analects being
known as the I.iin Yu Cheng I 語 正義、 But very
soon afterwards the prince of Chinese commentators arose
ill the person of Chu Ilsi 朱熹、 whose voluminous
writings and commentaries, composed during the twelfth
century, are the crown of China's scholarship. His inter-
pretation of the Analects, despite the many attacks that
have since been made thereon, has been accepted as
orthodoxy from his day to our own. I lis three works on
the Analects are the Liin Yii Chi I， 論 語 集義、 the
Lun Yii C!ii Chu, 論語集 註、 and the Lun Yii Huo
Wen 論 語 或 問、

As an instance, however, of the zeal with which the
various interpretations of Chutzu have been debated the
following amusing incident is recorded. Li Cho VVu 李
卓 吾、 an erratic scholar of the sixteenth century, who
afterwards turned Buddhist, is said to have been so annoyed
with Chu-tzu's views, that he had a wooden image made
of the great commentator, with hand outstretched palm
upwards. This he placed in his study and many times a
clay (iid he relieve his ire, when angered by Chu's inter-
pretations, by beating with a ruler the Innd of the un-
conscious ima'i^e, clemandiiiGC liow he, Chu, bad dared to
l)ut such mistaken ideas before the world ！

The third school of interpreters belongs to the present
dynasty, and reached its climax in the works of Mao Cli'i
rjng 毛 奇 齢 、 whose nomnie cle plume was Hsi Ho 西
河、 His works, the Hsi Ho Ch'iian Chi 西 河 全 集、

THE ANALECTS ： INTRODUCTION.

were published in the seventeenth century in 80 volumes,
half of which treat on t1ie Classics, and half on other
subjects. His views on the Classics often traverse those
of Chutzu, to whom he is vigorously antagonistic.

Thus then we have four great exponents for the three
principal periods, Ho Yea for the Han, Cheng Hsiian and
Chu Hsi for the Sung, and Mao Hsi Ho for the present
dynasty.

The following' are the titles of the principal Chinese
commentaries now in use : ―

1. 十三經 註疏； containing the expositions of Ho
Yen and Cheng Hsiian. This is " the great repertory of
ancient lore upon the Classics."

2. 論語集 ii> The expositions of Chutzu, published
in the twelfth century. It is the standard of orthodox
interpretation.

3. 毛西 河先生 全集、 TJie Complete Works of
Mao Hsi Ho, referred to in the preceding sections.

4. 四 書遵註 合講、 commonly known as the 合
講、 This, which was published in 1730 by 翁 復、 gives
Chutzu's Commentary, contains much useful information,
is in general vogue, and considered superior to the next
which resembles it. It is the volume most used in the
present translation.

5. 新 增 四窨補 註附考 備旨、 known in brief
as the 備 g\ It was published in 1770 by ff) 林、 and
is in regular use.

6. 四 書朱子 本義薩 參、 known for short as the
薩 參、 and in general use amongst students. As the
title shews it gives the commentary of Chutzu and compares

IV. WORKS ON THE ANALECTS.

it with the work of other commentators. It was published
in 1745 by 王 步 靑、

7- 四書昧 根錄、 usually known as the 味 极、 It
was published in 1852 by 金 激 a Cantonese, surveys the
whole field of previous interpretation, especially that of the
present dynasty, and like the two last is much thought of
and widely read.

8. 皇 淸 經 解、 1829. A work in 1400 sections,
containing inter alia most of iMao Hsi Ho's publications on
the Classics.

9. 四書 經註集 證、 1798, by 注廷機 "The
research in all matters of Geography, History, Biography,
Natural History is immense."

10. 日講 書 義 解、 1677, prepared by members
of the Hanlin College for daily teaching.

II 四 書據餘 說、 1795， by 曹 之 升、 contains
an introduction to each of the Four Books, and a discussion
of difficult passages.

12. 四 書諸儒 輯耍、 1718， by 李沛 霖、

13. 四 書翼註 論文、 reign of Chien Lung, 乾 隆、
by 張 甄 陶、

14. 繪圖四 書速成 新 體 讀 本、 I905. An
illustrated version of the 卜' our Books in Mandarin, for use
ill Primary Schools. An interesting work, follows the
accepted interpretation. If revised would be useful to the
European Student.

15. \% 黨 圖 考、 1761. An illustrated examination
of the tenth book of the Analects by 江 永、 containing
also his life of Confucius.

16. 四書釋 地 ； 四害釋 地續； 四書 etc. 又

THE ANALECTS ： INTRODUCTION.

續 ； 四 書 etc. 三 續、 169S and later, by 閻 若 據、
are treatises on the topography of the Four Books.

17. 孔 子 家語、 The " Family Sayings " of Con-
fucius, or more correctly, the sayings of the School of
Confucius. 1 he oiigiiial copy is said to have been found
ill the wall of Confucius' house, along with other works,
13. C. 1 50 or thereabouts, a statement manifestly untrue.

18. 聖 Jfj 已典圖 考、 1828, gives particulars of all
the individuals sacrificed to in the Confucian Temple, etc.

19. 文廟 T 祭譜、 iS68. The Hymn, music and
postu rings etc. used at the Spring and Autumn sacrifices.

20. 史 言己、 by 司 馬 變、 Gives an account of Con
fucius and his disciples in chapters 47, 67, and 121.

Translations of the Analects.

Confucius Sinarum Philosophus ； by Intorcetta and others
1687.

The Works of Confucius ； Vol I ； by J. Marshman. 1809.
The Four Books, by David Colli 二 L.M.S. 1828,
The CHINESE CLASSICS, by Dr. Lcggc, LIS. 1861.
CURSUS LITIERATURAE SINICAE. by Perc

Angelo Zottoli. S. J. 1879.
Les Quatres Livres, in French and Latin, by Pere S.

Coiivreur. S. J. 1895. •
The Discourses and Sayings of Confucius, by Ku Hung

Ming. M.A. 1898.

V. 一 Disciples MQution^d in th(2 Analects

Alphabetically arranged.

1. CH'EN K'ANG, style Tzu K'ang, or Tzil Ch(m.
陳 It 、字 子冗、 or 子 禽、 A native of Ch'6n 陳、
It is recorded that when his brother died, liis brother's wife
and steward proposed to immolate some living persons to
serve liiin in the shades. On Tzd K'aiig suggesting that
none were better fitted for that office than the wife and
steward themselves nothing more was heard of the matter.
He is referred to in 1. lO ; XVI. 13 ； XIX. 2$.

2. CH'I-TIAO K'AI, style Tzu K<ai, Tzu Jo, or Tzu
Hsiu. 泰雕開 、字 子開、 子若、 or 子 修、 A native
of Ts'ai 蔡、 or Lu @、 V. 5.

3. CH'IN CHANG, or Lao. 琴 張 or 老、 style Tzu
Chang 子 張 or Tzu K'ai 子開、 A native of Wei 衛、
All else that is known of hini is found in IX. 6.

4. CHUNG YU, style TZU LU. 仲由、 字子路 or
季路、 A native of Pien 卞 in Lu @、 and nine years
younger than Confucius. He was a man of bold and
intrepid character, sometimes rebuking, sometimes rebuked
by his Master, with whom his age permitted greater
intimacy than the other disciples. Sometime in successful
command of P*ii 蒲 in Wei 衛、 At their first interview
Confucius asked him of what he was most fond " My
long sword," he promptly replied. " If,，， said Confucius,
you were to add culture to your present ability, would
you not be a much superior man ？ ，' " Of what advantage

奢

80 THE ANALECTS ： INTRODUCTION.

would learning be to me ？ ，， sceptically asked Tzii Lu.
" On the southern hill is a bamboo, straight by nature and
that needs no bending. If you cut it down and use it, it
will pierce the hide of a rhinoceros, 一 what need is there of
learning ？ " " Yes," said the Master, "but if you notch
and feather it, barb and sharpen it, will it not penetrate
much deeper ？ " Tzu Lu bowed twice paying reverence
and submitting himself to the Master's teaching. Confucius
was wont to say, " From the time that I obtained Yu, ill
words no longer reached my ears." As foretold by the
Sage he did not die a natural death. When K'uai Wai 蔵
《簣、 father of Duke Ch'u 出、 asserted himself against his
son to obtain his ducal rights, Tzd Lu was in the service of
Chu's minister K'ung K'uei 孔 悝、 K'uai Wai succeeded
in entering the city during Tzu Lu's absence. Ch'u
escaped, but K'ung Kuei was still within the city, where
K'uai Wai, under pretext of gaining him over, was seeking
his death. Tzu 1m hastening back to the city met Tzu
Kao 子煞、 who informed him of Chu's escape, and
urged liim to follow suit along with himself. Learning
that his Master was still in danger he remarried, 食其食
者不避 其難、 "He who eats a man's food may not
go back on him in his hour of peril," and forthwith
advanced to his Master's defence. Successful in obtaining
an entrance to the city he sought to save 】iim, but was
attacked and mortally wounded. His cap string having
been severed by the blow, be calmly re-tied it saying, " A
man of honour does not doff his helmet to die." 君子死
而冠 不免、 n. 17 ; V. 6, 7, 13, 25 ； VI. 6, 26 ； VII. lo.
i8, 34 ； IX. 1 1, 26 ； X. 1/ ； XI. 2, II, 12, 14, 1 7, 21, 23,

V. DISCIPLES MENTIONED IN THE ANALECTS. 8 1

24, ； XII. 12 ； XIII. I, 3, 28 ； XIV. 13, i;, 23, 38, 41,

45 ； XV. I, 3 ； XVI. I ； XVII. 5, 7, 8, 23 ； XVIII. 6,

5. CHU YUAN, style Po Yu. 遽 J.f 、字 伯玉、 An
officer in Wei with whom Confucius had lodged, and in
whom he found a friend and a disciple. XIV. 26. XV. 6.

6. FAN HSU, i. e. Fan Ch(ih, style Tzu Ch'ih. 樊 須
oi- 樊 遲、 字 子遲、 A native of ClVi 齊 or Lu, 36 or

46 years junior to Confucius. " When young he dis-
tinguished himself in a military command under the Chi
季 family." II. 5. VI. 20 ； XII. 2i, 22 ； XIII. 4, 19.

7. FU PU CH'I, style Tzu Chien. 伏 （1念、 1$ or 密）
不齊、 字子 賤、 A native of Lu, and 30, 40, or 49
years junior to Confucius. Had command of Tan Fu 單
父、 where he succeeded without effort though his prede-
cessor 巫子期 had only succeeded with great labour.
Asked by the latter his secret he replied, " I employ the
men ； you employ their strength." V. 2.

8. JAN CH'IU, style Tzu Yu, 冉求、 字 子有、 A
native of Lu, related to the two next, and of same age as
Chung Kung (No. 10), i. e. 29 years junior to Confucius.
Noted for his versatility and varied acquirements, but not
always approved by his Master. He was the means of his
Master's recall from exile. III. 6 ; V. 7 ; VI. 3, 6, 10 ; VII.
14 ； XI. 2， 12, 1 6, 21, 23. 25 ； XIII. g, 13, 14; XVI. I.

9. JAN KENG, style Po Niu, or Pai Niu. 冉 耕、 字
伯牛 or 白 牛、 Also of Lu. Seven years junior to
Confucius, and appointed by his influence to Chung tu 中
都、 formerly held by Conf. himself. VI. 6 ； XI. 2.

10. JAN YUNG, style Chung Kung. 冉雍、 字仲
弓、 Also of Lu. Twenty nine years junior to Confucius.

THE ANALECTS ： INTKODUCTION.

His father was a man of mean character. Related to the
two last. V. 4 ； VL i, 4 ； XL 2 ； XII. 2.

11. JU PEI, 孺悲、 A native of Lu, said to have
studied deportment under the Sage ； also to have given
such offence to him that he refused to receive him, or, ―
was it a lesson in 禮 ？ XVII. 20.

12. KAO CH'AI, style Tzu Kao. 高柴、 字子 煞、
or 季 煞 (皐 .or 畢）、 a native of Ch'i 齊 or Wei 衛、
and thirty (or forty) years junior to Confucius, " dwarfish
and ugly, but of great worth and ability." When criminal
judge ill Wei duty compelled him to cut off a man's feet,
who nevertheless afterwards saved his life when fleein;^"
from the State. Confucius praised him as being able to
administer justice without inspiring resentment. XL 24.

13. KUNG-HSI CEi'IH, style Tzu Hua, 公 西 赤、
字 子華、 A native of Lu, forty two years junior to Con-
fucius, and noted specially for his knowledge of rites and
ceremonies. V. 7 ； VI. 3 ； VII. 3 3 ； XI. 2 1, 25.

14. KUXG YEH CH'ANG, or Chih, style Tzu
Ch'ang or Chili. 公冶長 01' 芝、 字 子長、 or 子芝、
A native of Lu or Ch'i 齊、 and son-in-law to Confucius.
V. I.

15. KUNG PO LI AO, style Tzu Chou, 公 伯 寮、 宇
子 周、 Known only for bis slandering Tzu Lu. XIV.
38.

16. K'UNG LI, style Po Yu, 孔 鲤、 字 伯 魚、 Son
of Confucius. Little is known of him except th it he re-
ceived his name in consequence of the present of a Carp,
Li, ^ to his father by Duke Chao on his birth, and the
incidents recorded in XL 7 ； XV J. 【3 ； and XVII. 10.

V. DISC{PLES MENTIONED IN 'THE ANAlJiCTS. 83

17. \AN FANG, style Tzu Ch'iu. 林 放、 字 子 邱、
A native of Lu. All th it is known of him is found in III
4,6.

18. MIN SUNT, style Tzu Ch'ie'd, 10 損、 字 子籍、
A native of Lu. By one account he is made fifteen, by
another fifty years ^ younger than the Sage. Noted for
purity and filial affection. VI. 下'、 XI. 2, 4， 1 2, 【3.

19. NAN-KUNG KUA, or NAN YUNG, style Tzii
Vunj 南 宮 栝 （适 or |g)， 字 子容、 Nan-kung Kua
and N la Yung are supposed to be the same person, and if
so it was lie to whom Confucius gave his elder brother's
daughter in m irriige. Once when the palace of Duke Ai
哀 was on fire, while others thought only of saving the
pelf, he bent his energies to saving the library, thus pre-
serving the Chou Li, and other ancient monuments. V.
I ; XL 5 ; XIV. 6.

20. PU SHANG, style TZU HSI A. 卜 商、 宇 子夏、
The " Family Sayings '， says he was a n itive of Wei 衛、
Forty four years junior to Confucius. When his son died
he wept liimself blind, but lived to a great age, presenting
copies of the classics to Prince Wen of Wei in B. C. 406.
An exact scholar and widely read, but not of wide calibre.
I. 7； 11. 8 ； III. 8. VI. 1 1 ; XI. 2, 1 5 ; XII. 5, 22 ； XIII.
i6; XIX. 1-13.

21. SHEN CH'KNG, style Chou. 申 极 （黨、 儻、 or
堂)、 字 周 (or 續）、 Left no certain trace behind him, it
even being doubtful whether the names here given are all
his or not. What can be really known must be gathered
from V. 10.

22. SSU-MA KENG, style Tzu Niu, 司 IfJ 耕、 字

THE ANALECTS ： INTRODUCTION.

子牛、 A native of Sung 宋、 and brother of Huan T'ui,
VII. 22, the officer who sent his men to pull down the
tree by the roadside, where Confucius was giving his dis-
ciples a lesson. XII. 3, 4, 5.

23. TAN-T'AI MIEH-MING, or Tzu Yu, 澹臺滅
明、 字 子 羽、 Like Tseng Tzil he was a native of VVu
Ch 'eng 武 城、 He was so ugly that Confucius was not
attracted to him, and is recorded as havin; said afterwards,
—"In judging by appearances I erred in regard to Tzu
Yii." Followed by about three hundred disciples he
travelled in what is modern Kiangsu, where his memory
still remains. This seems to have happened during the
Sage's lifetime. He was 39 or 49 years younger than the
Sage. VI. 12.

24. TSAI Ytr, style TZU WO, 宰予、 字子 我、 A
native of Lu ； for a time in command of Lin Tzu 臨蕴 in
the State of Ch'i. There he took part in a rising which
caused Confucius to be ashimed of him. Confucius re-
marked of him '' In judging by mere speech I erred in
regard to Tsai Yu." See last entry. V. 9 ； XVII. 2i.

25. TSENG SHEN, i. e. TSENG TZU, style Tzu Yu.
曾參 i. e. 曾子、 字 子輿 or 子 與、 A native of Wu
Ch'eng 武 城 ill Lu. Sent by his father in his i6th year
into the State of Ch(u 楚 to Confucius, to whom he was
46 years the junior. He is one of the most famous of the
Master's disciples. According to Tzu Kung he was of
wide learning, of prepossessing appearance, of dignified
bearing before even the noblest, of solid virtue and im-
pressive speech. His love for his parents was noted from
childhood. Once when he was on the hills gathering fuel

V. DISCIPLES MENTIONED IN THE ANALECTS. 85

his mother greatly needed him, and in default of any other
vvay of summoning him had recourse to biting her finger.
So sensitive was he to parental influence that feeling pain,
he hurried home to see what was the matter. Such was
his filial love that every time he read the mourning rites he
was moved to tears. He composed the Classic of Filial
Piety 孝 經、 probably under the direction of his Master.
He also edited and commented on the Great Learning, and
is said to have coaipjsecl ten books of the Li Chi. I. 4,
9; IV. 15 ； VIII. 3, 4， 5, 6, 7： XL 17； XII. 24 ； XIV. 28.

26. TSENG TIEN, style Hsi. 曾 歲 (or 點）、 字
暂、 father of the last named. XI. 25.

2；. TSO CH'IU MING, 左 丘明、 has his tablest
with those of the disciples in the Confucian temple, but he
is generally considered to bs a predecessor rather than a
follower of the Sage. V. 24.

28. TUAN-MU T'zTj, style TZU KUNG 端 木 賜、
字 子 貢 or 子 養、 A native of Wei 衛、 3 1 years
younger than Confacius. Said to have risen from poverty
to affluence through success in business. An able man,
possessed of such diplomatic ability that he is credited
with saving Lu from the more powerful State of Ch'i. He
was devoted to his Master, by whose grave side he re-
mained for three years with the other disciples, and another
three years after they had returned to their affairs. He
was in commmd of Hsi a Yang for a time, and in later life
in office in Lii, Wei nnd Ch'i. I. 10, i 5 ； II, i3 ； III. 17 ；
V. 3, 8, II, 12, 13； VI. 6， 28 ； VII. 14； IX 6, 12； XI. 2,
12, 15, i8 ； XII. 7, 8 ； XIII. 20, 24 ； XIV. i8, 31, 37;

XV. 2, 9, 23 ； xvri. 19, 24； XIX. 20 25.

THE ANALECTS ： INTRODUCTION.

29. TUAN-SUN SHIH, style TZU CHANG, 願 孫
師、 字 子 張、 A native of Ch'en 陳、 48 junior to Con-
fucius. Well spoken of by Tzu Kutig for his liumility and
diligence. 11. 18, 23 ； V. i8 ； XL 15, 17, 19 ； XII. 6, 10，
14， 20; XLV. 43; XV. 5, 41 ； XVII. 6; XIX. I, 2, 3， 15.
16; XX. 2. •

30. TZU-FU CHING-PO. 子 服 景 伯、 an officer of
\m, and counted a disciple of the S.igc. Nothing is known
of him save what is recorded in XIV. 38 and X'lX, 23.

3f. WU-MASHIH, style Tzu Ch'i. 巫馬施 、字子
旗、 A native of Cli'en 陳 or Lu, and 30 years junior to
Confucius. See No. 7 Fu P'u Ch'i. VII. 30.

32. YEN HUI, or YEN YUAN, style Tzu Yiian, 顏
囘 or 淵、 字 f 淵、 He was the favorite disciple of
Confucius, and son of the next, who himself had been one
of the Sage's pupils. He was a native of Lu, 30 years
junior to his Master, and apparently an unostentatious
student, whose virtue lay not so much in speech as in putting
into practise bis Master's teaching. At 29 he is said to
have been white haired through liard study ； at 32 he died,
and Confucius mourned him as much, or more than his
own son. II. 9 ; V. 8 ; 25 ; VI. 2, 5,9; VII. 10 ； IX. i〇，
19, 20 ； XI. 2, 3， 6, 7, 8, 9， lo, 18, 22 ； XII. I ； XV, lo.

33. YEN WU YAO, style Lu, 顔 無 縣、 宇 路、
father of the above. XL 7.

34. YEN YEN, style TZU YU, 言偃、 字 子游、 A
mtive of Wu 吳、 45 years 3-0 linger than Confucius, and
distinguished lor his literary acquirements. When in
command of \Vu Ch'eng 武 城 he reformed the people
by the use of |卺 樂、 the arts of civilisation, receiving the

V. DISCIPLES MENTIONED IN THE ANU.EmS

commendations of his Master. When asked by tlie noble,
Chi K'ang 季康、 why the death of Confucius Iiad not
caused a sensation . in Lu like that of Tzii Ch'an in
Cheng 鄭 V. 15, when everybody laid aside his orna-
ments, and weeping was heard for three months, he said,
" The influences of Tzu Ch'an and niy Master might be
compared to those of an overflow of water and the fatten-
ing rain. Wherever the water in its overflow readies,
men take note of it, while the fattening rain fa 11?^ un-
observed." II. 7 ； IV. 26； VL 12; XL 2 ； XVII. 4 ； XIX.
12, 14, 15.

35. YU JO, style TZU YU， or Tza Jo, alias YU TZU,
有 若、 字 子 若、 A native of Lu, and 43 years junior
to the Sage. Noted for his good memory and love of
antiquity. In voice and appearance lie so resembled Con-
fucius that after the death of the latter the disciples
proposed to put liiin in the Master's place. Known also
as Yii Tzu, 有 子、 the Philosopher Yu al ready referred
to in the Introduction, whose disciples along with those
of Tseng Tzu are credited with the compilation of tlie
Analects. I. 2, 1 2, 1.3. XII. 9.

35. YUAN HSIEN, style Yuan Ssu, or Tzu Ssu, 原
憲 or 原 思、 字 子 思、 A native of Sung, 宋 or Lu,
nr,d junior to Confucius by 36 years. Noted for piuity
and modesty, and for happiness in the observance ot* his
Master's principles despite deep poverty. VI. 3 ； XiY, i.

LIST OF ABOVE AS NAMED IN ANALECTS.

Ch'ai No. (see above) 1 2. Chang

29.

O O *T*TT"C*

OO THt

•lis 丄 KUUUi-^ilL^JN,

Ch'en Kang ...

Shang

… 20.

Ch'en Tzu Ch'in

... I .

Shen

… 25.

Cli'eng

... 2 1.

Shen Ch'eng ...

... 21.

Chi Lu

… 4-

Shih

… 29.

Ch'i-tiao K'ai ...

... -2.

. Ssu-Ma Niu ...

... 22.

Ch'ih

... 13.

Tien

... 26.

Ch'iu

... 8

Tsai Wo

… 24.

Chung Kung …

… lO.

Tsai Yu

... 24.

Chung Yu

… 4-

Tseng Tzu …

… 25-

Fan Ch'ih

... 6.

Tseng Hsi . , .

... 26.

Fan Hsu

… 6.

Tzu Chang ...

-.. 29

Hsien.

… 36.

Tzu Chien

Hui

… 32.

Tzu Ch'in

... I

Jan Ch'iu

... 8.

Tzu Hsia

… 20.

Jan Po Nil! ...

… 9.

Tzu Hua

... 13-

Jan Tzu

... 8.

Tzu Kao

... 12.

Jan. Yu

... 8.

Tzu Kung 。

… 28.

Ja Pci

... II.

Tzu Lu

。-. 4-

Kung-hsi Hua ...

… 13.

Tzu Yu

… 34-

Kung Yell Ch'oiig

- ... 14.

Tz'u

… 28.

Lao

… 3-

Wu-Ma Ch'i ...

… 31

... i6.

Yen

… 34-

Lin Fang

… 1；.

Yen Hui

… 32.

Mill Tzu

... i8.

Yen Lu

… 33-

Mill Tzu. Ch'ien

… i8.

Yen Yu ... ...

… 34'

Nan-Kung Kua

… 19-

Yen Yuan

… 32.

Nan Yung ...

... ig.

… 4-

Po Niu

… g.

Yu Jo

… 35

Po Yu ... ...

… i6.

Yu Tzu

… 35

Yung..
Yii ..

V. DISCIPLES MENTIONEI) IN THE ANALECTS.

19. Yuan Ssu
24.

89
36.

PLACES OF PRINCIPAL DISCIPLES IN TEMPLE.

子思子

顔子 p

0 位

曾 子

s 子

£8 IO 28

+ 屮

20 35

6 寸 S S 寸 f 6z

^ ^ * ^ 謹 ^

VI. ― Chronological Tables,*

B. C.

2852. Fu Hsi 伏 義氏、 or Pao Hsi 鹿 羲氏、

Dynastic title, T'ai Hao, 太 吴
2737. Shen Nung 祌 農 氏、 or Lieh Shan 烈 山 氏、

Dynastic title, Yen Ti,

炎

帝、

2697.

Hsien Yuan 軒 賴氏、 or Yu Hsiung 有

熊

氏、

Dynastic title, Huang Ti,

黃

帝、

2597-

Chin T'ien 金 天氏、

Dynastic title, Shao Hao,

少

吴

2513-

Kao Yang 高 陽氏、

Dynastic title, Chuan Hsu,

顋

項、

2435-

Kao Hsin 高 辛氏、

Dynastic title, Ti K'u,

帝

^^、

2365.

Dynastic title, Ti Chih,

帝

i、

2356.

YAO. 堯、 TaoT'ang 陶 唐氏、

Dynastic title, T'ang Ti Yao, 唐 帝

堯、

2255.

SHUN 舜、 Yu Yii 有 虞氏、

Dynastic title, Yu Ti Shun, 虞 帝

舜、

THE HSI A DYNASTY. 夏 紀、

2205. The Great YU, 大 禹、 or Hsia Hou 夏 后、
2197. Ch'i 啓、 2i88. T'ai K'ang 太 康、

2159. Chung K'ang. 2146, Hsiang 相、

仲 康、

* I am indebted to Mayer's Chinese Reader's Manual and to Legge'?
Shu Ching and Ch'un Ch'iu for much in these Tables.

IV. CHRONOLOGICAL TABLES.

21 18, Interregnum of 40

years.
2057. Chu. 卞予、
20I4. Mang. 芒、
1980. Pu Chiang. 不 降、
IQOO. Chin. 魔、
1848. Kao. 皐、
i8i8. Chieh Kuei, 榮 努

T'ang, Founder of :

2079. Shao K'ang 少 康 、

2040. Huai. 槐、

1996. Hsieh. 泄、

192 1. Chiung. 屬、

1879. K'ung Chia. 孔 f]l ,

1837. Fa. 發、

the Tyrant overthrown by
hang Dyn.

THE SHANG, 商、 or YIN 殷、 DYNASTY.

766.

753-
691.

649-
562.

534-
506.

465.

408.

401.

373-

324-

258.

219

194.

154.

CFPENG T'ANG. 成 湯、

T'ai Chia. 太 甲、 1720. Wu Ting. 沃 丁

T'ai Keng. 太 庚、.
Yung Chi. 雍己、
Chung Ting. 仲 丁、
Ho Tan Chia. 河 壹
Tsu Hsin. 祖 辛、
Tsu Ting. 祖 丁、

1 666. Hsiao Chia. 小 甲、
1637. T'ai Mou. 太 戊、
1549. Wai Jen. 外 壬、
甲、 1525. Tsu I. 祖 乙、
1490. Wu Chia. 甲 ，
1433, Nan Keng. 南 庚、

Yang Chia. 陽 甲 、

P'an Keng, 盤 庚、 (changed dynastic title from
Shang 商、 to Yin 殷、）

Hsiao Hsin. 小 辛，
Wu Ting. 武 丁、
Tsu Chia. a 甲 、
Keng Ting. 庚 了 、
T'ai Ting. 太 丁 ，

1 352, Hsiao I. 小乙、
1265. Tsu Keng. 祖 庚、
1 225. Lin Hsin. 廩辛、
1198. Wu I. 武 乙、
II9I- Ti I. 帝 乙、
Chou Hsin, 紂 辛、 the Ty rant overthrown by
Wu, Founder of Chou 周、 Dyn.

THE ANALECTS ： INTRODUCTION.

THK CHOU DYNASTY.

m 紀、

I 【22.
I I 15

IO/8.

1052.

1 00 1.

946.

934-
909.

894.
878.
827.
781.

770.

719.

696.

68[.

676.

651

618.

612.

606.

585-
571'
544-

WU. 武、 Personal

name Fa 發、
Ch'eng. 成 王、
K'ang. 康 王、
Cliao. 昭 王、
Mu. 穆 王、
Kung. 共 王、

I. 懿 王、

Hsiao. 孝王、

J- 夷王、 '

Li. 厲 王、
Hsiian. 宣 王、
Vu. 幽 王、 775，
Solar eclipse, aut-
henticated.
P'ing. 王、
Huan. 桓王、
Chuang. ^ 王
Hs?. 僖 王 、
Hui. 惠 王、
Hsiang. 襄 王、
Ch'iiig. 頃 王、
K'uang. 匿 王、
Ting. 定王、
Chien. 簡 王、
Ling. 靈 王、
Ching. 景 王、

- 、

BARONS of LU.
. 魯、

*i 122. Duke Chou, or Wen.

周公、 文公、
1 1 15. Po Ch'in. 伯 禽、
io62. K'ao. 考 ,
I058. Yang. 揚、
I052. Yu. 幽、
Wei. 魏、

Li. 厲、

Hsien 獻、
Chen. 眞 、
Wu. 武、

Po Yu. 伯 御、

Hsiao. 孝、
Hui. 恵、
722. Yin. 隱
711. Huan. 桓、
693. Chuang. 莊、
66 i. Min. 関、
659. Hsi. 僖、
626. Wen. 文、
6o8. Hsiian. 宣、
590. Ch'eng. 成、
572. Hsiang. 襄、
541. Chao. 昭、

IV. CHRONOLOGICAL TABLES.

519.

475-
468.
440.
425.

401.

375-

368.

320.
314.

255.

Ching. 敬 王、 509.
Yiian., 元 王、 494-
Chen Ting. 貪 定 王、 46/-

K'ao. 考 王、

Wei Lieb. 威 烈王、

An. 安 王.、

Lieh. 烈 王、
Hsien. 顯 王、
Shell Ching.

愼 覿 王、
Nan, 赦王、 surrend-
ered dominions to
Ch'in. 秦、
Tung Chou Chiin, 東
周 君、 nominally
reigned till 249.

430.
409.

376.
343-

Ting. 定、
Ai. 哀、
Tao. 悼、
Yiian. 元、

Mil. 穆、 Lu lost in-
dependence.
Kung. 共、
K'ang. 康、
Ching. 景、
P'ing. 年、

Wen. 文、

Giving, 頃、 deprived
of title by King of
Ch(u, 楚、 249.

THE CH'IN DYNASTY. 秦 紀、

255- Chao Hsiang Wang. 昭 襄 王、
250. Hsiao Wen Wang. 孝 文王、
249- Chuang Hsiang Wang. 莊 襄王、
246. Wang Cheng. 王政、

221. SHIH HUANG TI. 始 皇帝、 Title assumed by
Prince Cheng 王 政、 on declaring himself " Ilie
first Emperor " in 26th year of his reign.

^9. Erh sliih Huang.Ti. 二世 皇帝、

2o6, The HAN DYNASTY. 漢 紀、 Kao Ti, 高 帝、
or Kao 丁 su. 高 祖、

THE ANALECTS ： INTRODUCTION.

CHRONOLOGY OF EVENTS IN LIFE OF
CONFUCIUS, AND LATER.

B. C.

800-729. Cheng K'ao Fu 正 考甫、 ancestor of Conf.
710. Murder of son of last, K'ung Fu Chia, 孔 父 嘉、
with whom name of K'ung 孔 、 began.

Mu Chin Fu, 木 金父、 Son of K'ung Fu Chia

Yi I, 舉 夷、 Grandson of K'ung Fu Chia.

Fang Shu, 防 叔、 son oflast^ He removed from
Sung, 宋、 to Lu '魯、 '

Po Hsia, 伯夏、 son of Fang Shu.
625-549. cite. Shu Liang Ho 叔 梁 絵、 son of last

and Father of Conf.
551. 】 収 TH OF CONFUCIUS.
549. Death of his Father.
532. Married. Obtained office.
530 Commenced teaching.
529. Death of Mother.
523. Studied Music.

5 1 8. Heir oi Meng family became his pupil. Probably
same year went to Imperial Capital, and inter
viewed Lao tzu, if that interview really occurred.
517. Followed his Duke 昭、 to exile in Ch'i. 齊、
5 1 6. Returned to Lu. Fifteen years out of office.
■5C9. Duke 昭、 died in exile. Duke 定、 succeeded
him.

501. Magistrate of Chung Tu 中都、
500. Minister of Crime. 大 司宼、

498. If ever Prime Minister, which is doubtful, it would
be about this year.

IV, CHRONOLOGICAL TABLES.

496. Piesent of Geishas from Wei 衞、 to IjU。

Retired from Lu to 1 3 years exile. 、

495. In Wei. Attacked in 医、 on way to、 宋、 In 鄭、
494- In 陳、 during three years.

492. Incident at P'u 蒲、 In Wei. To Yellow River,
and Chin 晉、

491. To Ts'ai 蔡、 In distress and starvation on the way.

490. In Ts'ai, '

489. In She 葉、 and Ch'u 楚、

488. Back to Wei, 衛、

483. Recalled to Lu in his 69th year.

482. Death of son, Li |f 、

48 【. Death of Yen Hui 顔 囘、

480. Capture of ch'i ling 麒 麟、 Death of Tzu Lu

子 路、 力
479. DEATH OF CONFUCIUS, on nth day of 4th

month. ,

420. circ. Death at ？ 82 years of age of 孔 极、 K'ung
Chi, i. e. 子 思 +、 Tzu^ Ssii Tzu,' son of
Li '輕、 and grandson of Confucius. The
中 庸、 is attributed to him. By some the
大學、 is also ascribed to lum, by others
to 曾 子、 who was born 506. The date
420 is uncertain. Mencius mentions '^l <S、
as in favour with Duke Mu of Lu in 408,
in which case he must have been over 90
years of age. -

372-289. MENCIUS. In A D. 1083 he was made
. Duke of Tsou 鄒 國 公、 and in i 330 Sub-

THE ANALEC TS ： INTRODUCTION.

sidiary Sage 亞龜 公、 Tomb at 鄒縣、
Shantung.

212. Burning of the Books by 始 皇 帝、. of the 秦、

dynasty.

206. 奏、 dynasty destroyed, and 漢、 dyn. set up.
195. Kao Ti 高 帝、 Founder of Han dyn. visited tomb

of Coiif , and sacrificed an ox
1 54. Recovery of Lun Yii and other books from wail of

Confs house. 孔 安 國、 K'ung An Kuo decip

hered and wrote a treatise on it.
104. Ssu-nia Ch'ien 司 馬遷、 published his 史言 己、

Historical Records. ,
5. Death of 安昌侯 張 禹、 the Prince of An-

ch'ang, Chang Yii, who compared the various

copies of the Lun Yii, and settled the text.

A. D.

I. Conf. designated by Em p. 平 帝、" Duke Ni, the

all complete and illustrious.''
25-57. Commentator Pao Hsien 包 咸、
57. Sacrifices to Confucius, (in association with the

Duke of Chou 周 公）， ordered to be offered in

all Colleges.

126- 144. Commentator Ma Yung 馬融、

127- 200. Commentator Cheng Hsiian. 鄭玄 》
175. Classics cut in stone slabs. .
240-248. Classics cut in stone slabs.

250. cii'c. Commentator Ho Yen 何 —晏、 and his Co-
workers.

492. Conf. styled " The venerable Ni, the accomplished
Sage." .

IV. CHRONOLOGICAL TABLES.

Commentator Huang K'an 皇 tR、

609, Confucian Temple separated from Duke of Chou's,
after which one to Conf. was erected at every
centre of learning.

645. Conf. styled " K'ung, the ancient Teacher, accom-
plished and illustrious, all-complete, the perfect
Sage." -

657. The last title was shortened to " K'ung, the ancient
Teacher, the pei feet Sage," at which it remains.

836. Classics again cut in stone, the others having
perished.

932 loio. Commentator PI sing Ping 那禺、
1 033-1107. „ Ch'eng TzLi 程 子 |5^、 and

his elder brother 孑 景頁、

1130-

1200.

Commentator

Chu Tzu 朱嘉、

i623-

Mao Chi Ling 毛 奇齡、

1730-

The

四 書

遵 註

合講、 published.

1745.

The

四 書

經 註

集 證、 ，，

1761.

The

鄕 黨

圖 考，

, published.

1779-

The

四 書

If 註

附考 備旨、 published.

1829.

The

皇 淸

經 解，

, published.

1852.

The

四 書

味 根

錄 、 ] ublished.

1861.

Leg-ge ，；

S translation of The Chinese Classics.

Vol

. I.

1905. The Illustrated Four Books published in Mandaiin.
給圈 四書速 成新體 讀本、 Asignofthe
times ！

igoy. The Highest sacrifices ordered by the Kir, press
Dowager, ranking Conf. no longer with the Sun.
- but with Heaven and Earth, ar.cl therefore with

THE ANALECTS ： INTRODUCTION.

Shang Ti. Another sign of the times ！
him that readeth understand."

VII. 一 Geography of China in the
times of Confucius.

China during the Confucian period may be said to have
been confined within the borders of a parallelogram,
whose northern line ran somewhere near the Great Wall,
(built circ. B. C. 214) ； whose eastern line was the sea
coast ； whose southern was the Yangtze, and whose
western was the borders of Kansub and Ssuch'uan. The
coast seems to have been little known, and with the
exception of the wilds of the Shantung Promontory, was
probably a great stretch of unreclaimed marshy land.

Surrounding this territory dwelt many indigenous
tribes, to the east and north-east the 1 夷； to the north
the Ti 狄 ； to the south the Man 蠻 ； and to the west
the Jung 戌、 With numerous branches of these tribes
the Chinese were in constant communication, either by
way of peaceful barter and exchange of commodities, or
with weapons of warfare.

The Empire was divided into many States, which had
varied in number in different periods from, it is said, 1800
in the early days of the Chou Dynasty, to 1 24 shortly
before our Sage's advent, and to a nominal " seventy tw o "
during his lifetime. Most of them were exceedingly
small, often little more than a town and its suburbs. The
following list gives the names of the more powerful of
these States, approximately in the order of their strength.*

* See Giles' Dictionary p. 1374, and ihe 皇淸經 解、

1 WW

THE ANALECTS ： INTRODUCTION.

STATE.

PROVINCE.

CAPITAL.

MODERN.

齊 Ch'i

山隶

營 ftR .

靑 州府、 昌樂 or

臨溜縣

晉 Chfn

山西

唐

卒腸府 翼城縣

秦 Ch'in

陝西.

、廿肅

秦

秦州 淸水縣

楚 Ch'u

ii 北

丹陽 w

宜昌府 歸州縣

,, s

荆州府 江陵 or

枝江縣

iat Yen

/"、

[g 隸

Mi '

順天府 大興 or

州縣

衛 Wei

河南

朝歌

衛輝府 fft 縣

魯 Lu

山東

曲阜

究州府 曲阜驟

宋 Sung

河南

商邱

歸 fi 府 商邱縣

陳 Ch'en

河南

？ 宛邱

陳州府 and 縣

蔡 Ts'ai

河南

上蔡、 新蔡

汝 篮府、 上蔡

and 新蔡縣

鄭 ChSng

陝西

鄭

同州府 萌州

曹 Tsao

山東

陶邱

曹州府 定陶縣

ffi Ch'i

河南

雍邱

開封府 祀縣

M Chu

山東

鄒

究州府 鄒縣

薛 Hsieh

山東

薛

究州府 • 膝縣

山東

—If-

州 ft M'm

吳 Wu

江蘇

梅里

常州) § 無錫縣

蘇州府 and 縣

越 Yueh

浙 fl

？

The Royal

demesne was in modern

Honan, and its

Capital was

Loll

洛、 or Loh I 洛

邑 、 in modern

Honanfu.

In theory, the barons who ruled these States were all
subject to the Emperor. In fact, as already shewn, they

VII. ANCIENT GEOGRAPHY.

lOI

were independent and constantly intrigued aiid ib ught to
obtain each other's territory. P、o， this 'aniOiigst 'otlei
reasons no map can be anything but approximate, for the
boundaries of the States were constantly changing.

The population was small and widely scattered, for
instance, the three chief towns of Wei, after an incursion of
the wild tribes in the 7th century B. C.， only numbered a
total of 5000 souh, (Legge, Ch'un Ch'iu Intro, p. 1 27),
and it is estimated that the whole Empire in the days
of Confucius numbered but some thirteen millions of
people.

Barter was the medium of commerce, pieces c f cloth
being the principal standard of exchange. The language
was more ok* less homogeneous, and was evidently
stronger in the possession of final gutturals, labials, and
dentals than is the case with modern northern Chinese,
which has probably suffered from the dominating influence
of its Northern invaders, possibly from the tribes that were
absorbed, and most of all from the eroding influences of
time. Both in dress, language and manners the early
Chinese differed totally from their ' indigenous ' neigh-
bours. Furs, silk, linen, and perhaps woollen or felt
formed the principal articles of clothing. In their do-
mestic arrangements, houses built of brick, or of clay
rammed hard, and with tiled roofs were in existence, but
chairs had not yet been invented, and the people sat low
down on mats as do the Japanese to this day. e、 Books
were cumbrous, being made from slips of bamboo, and
the art of mapping had not yet been discovered, at least
no map has come down to our days.

I02

THE ANALECTS ： INTRODUCTION.

The principal river was the Yellow River, which ac-
cording to Di*. -Chalmers' map in Dr. I-egge's Ch'un
Ch'iu, emptied itself into the Gulf of Pecbili in the neigh-
bourhood of its present embouchure, north of the Shantung
Promontory. According to the map given in the 四 書
合 講、 it debouched into the Yellow Sea south of the
Promontory, but this map was composed during the long
period when the river pursued its southerly course, and
what real evidence there is confirms Dr. Chalmers' view.
It is reasonable to believe that it was the north-western
arm of this great river which the Chinese pioneers struck
on their entry into China, and it is certain that along its
banks they had their early expansion. Hence to the
ancient Chinese it was par excellence The River, and to
them no other distinctive name was necessary. The
Yangtze was then but little known, as it ran through a
country for the most part unoccupied. Indeed the
smaller streams of northern and eastern China were of
greater importance than the mighty River whose magni-
tude today dwarfs all others to comparative insignificance.
Of the smaller rivers the Wei and its tributary the Ching
in Shensi, the Loh and Wei, and the tributaries of the
Han and Huai in Honan, the Fen and the Ch'in in Shansi,
the Chang in Chihli and the Chi in Shantung were
among the most important. -

The unoccupied country was either a swamp, or covered
with forests in which tigers, leopards, bears and wolves,
probably also the rhinoceros, the elephant, various kinds
of saurians, and many other species of wild creatures,
some of them now extinct, found their habitation.

VII. ANCIENT GEOGRAPHY.

103

For the map which accompanies this volume the Author
is indebted to the kindness of the Rev. G. D. Wilder,
whose 鑑史輯 要圖說 should be in every student's
library.

Vlir — Terminology,

There are certain terms of frequent occurrence for
which it is impossible to find an exact connotation in
English suitable for use throughout. To save burdening
the notes with unnecessary repetition the following explan-
ations are given, and to these the student is requested to
refer as occasion may demand.

JEN' (cf fi). Composed of 人 ' man ， and 二

man to his fellows ； in other words, a man of 仁
considers others as well as himself In general it may
be translated by Virtue, the root of each being 人 vir,
and both words representing man at his best. Its
synonyms are humanity, humaneness, generosity, altruism,
charity, kindness, etc. Confucius defines it in XII. 22
by 愛人 love to men. Chutzu defines it in I. 3 :
仁者 愛之理 心 之 徳 也、 is the law of iove
(charity), the virtue of the heart. The 四 書合講 in
the same place says 仁 者德之 全體、 It is the
perfect embodiment of virtue, ― for it includes all jhe
other viitues, equity, reverence, and wisdom, 仁包義
禮 智、 In another place IV. 3 Chutzu says 仁 者 J[£
私 '心、 The jen are free from selfishness. He also
says 仁者 人也、 It means * man,' i. e. the whole
duty of man. Again 以 己及物 仁也、 To put
yourself in another's place is jen. Again 愛 人仁之
施、 Love is the extension (exhibition) of jen. The

two,' indicating the right relationship of one

VIII. TERMINOLOGY.

following are other definitions : 仁 名： 安 於 篛 ；^"|| [if[ji
厚重 不遷； 仁以理 言通乎 上下； 仁 则 私
欲 盡去而 心 徳 之 全也； 仁 则 心 徳 之 全
而 人道之 備也； 仁忍也 好生惡 殺善合
忍也； 仁者 人也人 之行也 仁者親 lit 仁

者兼愛 故於文 A 二 爲仁； 惻 隱 之心仁
之 端 也； 仁 者天地 生物之 心 得 之最先
所 謂元 者善之 長也； 仁之 實事親 tlL ； 仁
推 己及人 如老吾 老以及 人之老 幼吾幼
以 及人之 幼 之 類、

1/ Composed of ' sheep ' (possibly a contraction

of 善) and * I.' May mean ' I must be a good
man ' ； see Williams' Dicty. Right, equity, justice, fair.
In 1. 13 Chutzii defines it by 事之宜 41 丄、 the rights of
things. Elsewhere he says it is 心 之制事 之宜、 the
regulating of the heart, the rights of things. Again 義 宜
也裁 制萬物 使之合 宜、 The shaping of all things
till they are as they should be. The 合 講 under II. 24
says : 義最 人之所 當爲、 It is that which is verily
the duty of man to do. An extension of the meaning is
羞惡之 心義之 端 A sense of shame is the
beginning of righteousness. The following may also be
added : 義者尙 斷 謂 之 善 則 斷 ！F】 從 之羊者
美物 也羊祥 也我者 己也人 言之己 斷之；

翁声 人 心 之 裁 制、

^幽 1 丄 3 From * to worship,' or 'to indicate,' and

〃_S ' sacrificial vessel.' This word connotes the idea

of the offerings and respect due to gods and men. The

說 文 says : 示 者 明 示 之 ilL 豐者 ； @ 器 也 禮

之秘難 覩故陳 籩豆設 簠簋以 示 之、 Li

io6

THE ANALECTS ： INTRODUCTION.

consists of * indicate ' and ' sacrificial vessel,' for Li being
bidden (within) is not readily visible, therefore the sacr ificial
vessels are spread for its manifestation. It may be trans-
lated by religion, ceremony, depoitment, decorum, pro-
priety, formality, politeness, courtesy, etiquette, good form
or behaviour or manners. It also means an offering as an
indication of respect. Chutzu in I. 12 defines it thus : 禮
者 天理之 節文人 事之儀 則也、 Li means
the regulations and refinements of Divine (or Natural)
law, and the usages and rules thereof in liurmn affairs.
In another *lace he says : 禮體 {iL、 Li is t'i, i. e. the
embodiment (of respect). Again it is 度 品節、 i'u:e
and order. And again jj® ft 是一 個序、 It is
merely the observance of order (or rank) . Yiitzu in
I. 12 says that its exhibition is to be natural 和 (not
forced 迫)、 In a comment on III. 4 Li is taken as the
outward adornment 文 of an inward respect 敬、 which
latter is considered as the essence of Li, and the com men-
tator remarks 與其敬 不足而 禮 有餘 liL 不若
禮 不足而 敬 存 餘也、 It is better to have an
excess of esteem and a deficiency in ceremony than
an excess of ceremony and a deficiency in its essential.
H. E. Ku defines 禮 by ' Art,' but to attempt to connote
Li throughout by Art produces results foreign to the text.
For |j§, 樂 see next. The following are further defini-
tions of Li ：一 111 以 恭敬辭 遞爲本 而 有節文
度數 之詳； 敬而 將之以 玉帛則 爲禮； 事
得 其 序之 謂禮； 禮 履也道 明 示 人 則 屐
行之； 禮 者示也 故兩君 相見陳 鱧樂以

相 示 m 則 為見 111、

VIII* TERMINOLOGy. 10；

Composed of drums on a frame. Read Yo/* it is
Music ； read Yao,'* it is To enjoy ； read Lo''* it is
Joy ； and this seems to be the correct etymological order.
The Shuo Wen 說 文 says ：—小 言 之曰喜 大言之
曰 樂獨言 之曰喜 * 言之 曰樂樂 彌廣則
備鼓鼙 0 ^ 象鼓形 g§ 左 右之應 '陳也 應 ffl
也 槐 昔 孕 引 也 小 鼓 桂 在 大鼓之 旁爲引
而 13 也、 hi its milder form it is 喜 pleasure, in its
stronger form it is 樂 joy. When spoken of individually
it means pleasure 喜、 when spoken of in numbers it
means 樂 joy. Extended it finds instrumental expres-
sion. The original character is composed of a big drum
with two small drums on each side, etc. The whole is
hung on a frame 木、 C. says : ― Tlie foundation of all
music is 和 Harmony, in the absence of which all the
instruments 玉帛 鐘鼓、 chimes, strings, bells and
drums produce mere noise. Hence 禮 and 樂 have a
close connection, they are brothers so to speak, both
dependent on the same source 和 Harmony ； see 禮、
The two in close combination 禮樂、 may be understood
in the sense of Civilisation, or the Arts of Civilisation.
See also Mencius IV. I. where Music is described as
the climax of the virtues when 足 之 之 手之舞
之、 the feet spontaneously express it in dancing and the
hands in waving.

- A^*- WEN " is used for adornment, polish, culture, re-
finenient. VI, 12 shews the value to be placed
upon it as compared witli moral character ； 質 substance,
character, and 文 deco ration > culture, are there compared.
文 is spoken of as 詩 書六藤 之文、 The culture of

io8

THE ANALECTS ： INTRODUCTION.

Poetry, History, and the Six Arts, (fS 樂射 御書婁 5：、
Deportment, music, archery, driving, writing and numbers.)
斯 文 means culture, civilisation. Note also : 文 者 順

理 而 成章之 謂 謚 法 有 所 謂 '錫 民 爵位曰
文者； 文者 會集衆 采以成 錦繡會 集衆字
以 成辭篛 如文繡 然也； 古 者聖人 仰唏於
天 俯察於 地 中 於人 故於文 人夂爲 文、
HSUEH ^* from 孝 To teach, 门 A waste and
臼 for the phonetic (Williams). To learn, by
which the Sage meant the study of morals. It means the
acquisition of wisdom yn) and its expression in conduct
行、 A comment under I. 7 says : 三 之 學皆所
以 明 八 倫、 The education of the Three Dynasties
(夏 商 周) consisted entirely in the understanding of
human duty. Chutzu defines it by 效、 To copy an
example ； for the learner observes and follows the
example of his leader. 程 子 says : 學之 道必以
忠 信 爲主、 Learning demands conscientiousness and
sincerity as its first principles. The 大 學 says : The
object of learning is the apprehension of illuminating virtue,
the renovation of the people, and the (aiming at and)
resting in perfect goodness.

TA04. From 吏 To go, and 首 A head, 一 go
？ «Hr ahead, follow the straight ahead road. The right
Road ； the Truth ； the way. In I. 14 Chutzu describes it
as 事 物當然 之理、 (Affairs and things ought so's
law). The natural law pertaining to any phenomenon. In
the 中 庸 the word 道 is amplified thus : 道 由路也
人物各 循 it 性 之自 然則其 日用 事物之 間 莫
不各 有當行 之路是 則所謂 道也、 Tao is Road,

VIII. ■TERMINOLOGY.

109

SO to speak. Did men and things all follow the inherent
law of their nature, tlien, in the affairs of daily life, none
would be found to be without its right road, and this is what
is called Tao. In the 中 庸 it is defined as 率 性 to
follow the nature, i. e. the divinely implanted upright
nature. It also means 言、 to say, speak ； also 治 to
govern ； also 導 to lead. See also ： ―' 己 治人之
術； 道導 ill 所以 通導萬 物也； 道 蹈也人
所 蹈也- '達 謂之道 二達曰 岐 旁 三代之
所以 直道而 行也； 一達曰 道路道 蹈 也

路露也 人所踐 蹈而露 見也； 道者天 m
之 自然； 左道者 赛僻之 徑也權 道違經
而 合 於 道 也 道經 也權者 不久之 名也不
得 S 而行 也故於 文免首 爲道定 乍行乍
止也首 始也； 凡 言道者 皆謂事 物當然
之 狸人之 所共由 者也、

MING 4. Composed of 口 mouth and to com-
mand. A decree, order, hence 天 命 is thedecree
or ordination of heaven, therefore also fate, lot, destiny.
Chutzu under ir. 4 says: 天命卽 天道之 流行而
賦於 物者、 By the ordination of Heaven is meant the
promulgation and bestowal of the laws of Heaven in
nature ； viz., that whereby all creation obtains its order.
Another definition is 天所赋 之 IE 理、 The correct
principles (or right laws) laid down by Heaven. See
also: —命 者使 也天與 之本曰 性 性 千 i 善 惡
命 有吉凶 授之以 性配之 以命故 於文口
告爲命 口者出 ^也、

j^i^^ T£2. From 《 To step ； 直 straight ； and jfj the
扁 heart, i.e. walking according to the heart's sense 0/

THE ANALECTS ： INTRODUCTION.

rectitude ； cf. mens sibi conscia recti. To walk uprightly '
moral, morality, virtue, virtuous, etc. Chutzu in his com-
ment on II. I. says : 德 之爲 言得也 行 道而有
得 於 心、 It may be interpreted by 'something acquired',
that is, by the practice of Truth to have obtained posses-
sion of it in the heart. Hence it is something more than
mere outward morality of conduct, it is also an inward
grace of the soul. See also:— 德 得 也得事 宜也；
《小 步也 德 升 也 言漸升 也言德 與年長
也； 德 行 之 得 也 凡言 德者善 美正大 光 明

純 懿之稱 也、

CHUNG 1. Heart and middle. The central heart ；

from (or in) the very heart ； sincere, conscientious,
loyal. ，- C, says : 發己自 儘爲忠 or 盡 己之謂
忠 、 To put oneself forth to the utmost, i.e. do one's best
is Chung. See also IV. 15， and:— 忠 者 天道： 家
之 利 知 無 不爲曰 忠 忠 者 中 S 救其君
使至中 道也； 忠中 下 从心謂 言出於 心

皆 有 忠 實 也、

HS1N 4. Man and word. A man and his word.

Veracity, credibility, faith, faithfulness. The
comment on 1. 4. says : 以實之 爲信、 To be triie,
reliable, is to be bsin. See also : ― 循 物無違 爲信；
言之有 實也； 信 實也； 信 申也言 以相申
於束使 不 相 違 也； 鸚 狂 能言不 離 禽 獸
言 而 不信非 爲人也 故於文 人言爲 信、

HSIAO \ 老 Age over 子 A son, or, The young
"^supporting the old. The comment on I. 2 is
善 事父母 爲 孝、 To serve well one'sparents is hsiao.
See dso: - 孝 《？ 也愛^ 父母 如 所 悅 if 也 孝

VII r. TERMINOLOGY.

經說 曰孝蓄 也菩養 • 也； 善事父 母者从
老 '#『 从 子承老 也、

； j^jt CHING^ from 苟 careful, 遍 urgent), and
支、 to tap (二 執 事 Attend to). Attention,
respect, reverence. The comment on I. 5 ' is 敬者主 ~ -
無適之 謂、 Ching means bending the undeviating
attention to one thing. Again, 恭 主 容敬主 事、
In kung the stress is on the form, in ching on the
fact. Also 恭見於 外敬主 乎中、 Kung is the
external manifestation, Ching is the internal Fense. See
also: -敬 謹 恪 也； 敬 警 恒 自 « 警也； 敬

者肅苟 者亟也 自急敕 也支者 執 事 也、

SHIH ^ from 十 and 一 , and the explanation
given is 推 一 合十 which seems to imply
ability to count up to ten ！ In effect it means, an educated
man ； hence also, a student, a scholar, and therefore one
who has obtained government recognition and employment.
It is also defined : 士者事 也任事 之稱； Shih is
the same as affairs, and is a term implying, one who
undertakes (government) business See also : 士事也

數始于 一終於 十故於 文推一 合十爲
士； 士 者 事 也 任事之 稱 也故 » 曰通古
今辨然 否謂 之 士、

JIp, CHUN^ 君 is from 尹 To hold in the
'^^^ ) ^ band, i.e. to direct, command, and 口
mouth ； it means a prince. 君 子 therefore, is Son of a
prince, and might be translated, princely man. It has
much the same meaning as gentleman in the best sense
of that term. The comment on I. I. is 君子 成德之
名、 A term connoting a man of perfected virtue ； i n.

THE ANALECTS ： INTRODUCTION.

one who has raised himself to that standard. Anotlief
interpretation is 才 德出衆 之名、 A man of out-
standing talents and virtue. It is the opposite of
小人、 a petty or narrow minded man, a common
fellow. See also: —爲 善者爲 君子； 君 子在位
么人 也；

HSIEN Minister and Right hand over Pre-
cious ； or 賀、 A faithful minister over goods.
K 者執事 也貝者 貨也、 One who controls the
exchequer. A simpler definition is 有 德者、 A man of
virtue. Such a man is talented as well as virtuous. He
takes rank higher than a 君子 and lower than a 疆人
q.v. ^

「U SHENG^ From 耳 ear and 呈 to inform. He
w ho hears and explains all things, a seer, a sage.
The description of a g 人 is 生而 知之、 安而行
之、 His knowledge is innate, and he pursues the right
course without effort. I. 4. knocks any such definition to
pieces so far as Confucius is concerned, but this difficulty is
overcome by interpreting that passage as only the Sage's
fagon de parler, his object being to shew that the pro-
gramme laid down in that chapter should be the student's
desideratum. Other definitions are 明通 也,、 Ap-
prehending clearly ； 無所不 通、 There is nothing he
fails to apprehend. See also :— 聖 以 地 言 貝 造 其
極之 名也； 聖 人 祌 明 不 測 之號； 聖無所
不 通也故 於文耳 呈爲疆 S 則 萬 物皆呈
其情 也從耳 者 非 任耳也 言心通 萬物之
情若 耳之通 聲也； 聖者通 ^ 道 也聲也

道無所 不通明 無所不 照 閬 m 知 情 別 名

Vin. TERMINOLOGY.

113

記曰莴 人曰傑 离傑曰 &?; 大而 化之之
謂聖 龜而不 可 知 之之謂 祌、

FU 1 TZU 2. Williams says 夫 is from
7、 J 'one' and 'great,' or, a man with a pin
in his hair to shew he is of age. 夫 alone means a man ；
P5 夫 a fellow, common person, XIV. i8. 夫婦 a
husband and wife. 夫 人 Title of a prince's wife, XVI.
14. 大夫 a Minister, or Court Officer. 夫 子 Master,
rabbi, philosopher.

~"^、 A child, a son. It is interesting to find that this
diminutive term 子 should have become one
of the greatest in the language, just as Son of Man and
Son of God have become the noblest titles of Our Lord.
Possibly 子 is nn abbreviation of 夫子、 It is used
alone in the Classics principally in the three following
senses, i. THE Master, Confucius, a term of the highest
esteem and warmest regard ； in this sense it may be used
preceding a name, e.g. in the Intro, to the Great Learning
子 程子、 "My Master Cheng-tzu." 2. As a term of
respect in the sense of Sir, gentlemen ； or of kindly
regard, my pupils, my friends, 二三子 III. 24 ； VII.
23. 3. As a title of nobility, Viscount, XVIII. i. or
leadership, Chieftain, XIV. 22. See also 夫 子 and

君 子、 ,

THE

ANALECTS

CONFUCIUa

Abbreviations.

厂〜、 f

Confucius.

f，

I ^"\m t"pn f"!3 1' " rv I ( Milfoil

V^CillLllCllLcll y O 丄 V_yllUlZ<U*

Conini.

Some other conimeiitator.

Legge's Translation.

Zottoli's „

Ku's "

Couv.

Couvreur's "

Kuan.

The Mandarin version.

Wins.

William's Dictionary.

Intro.

Introduction.

aux.

auxiliary.

govt.

government.

\vh.

which.

The Analects of Confucius.

VOLUME I.
BOOK L

不

人三

方

而

亦

不

乎

時

君

知

不

有二

習

CHAPTER L— I, The Master said ； "Is
it not indeed a pleasure to acquire know-
ledge and constantly to exercise oneself
therein ？ 2. And is it not delightful to have
men of kindred spirit come to one from
afar ？ 3. But is not he a true philosopher
who, though he be unrecognised of men,
cherishes no resentment ？ ，，

論 語 卷 之

學 而 敏

^ 曰、 學

之、 不 亦

朋 自 遠

亦 滎 乎。

而 不憾、

子 乎。

I. I,

The Analects of Confucius.

VOLUME I.

BOOK L

Concerning Fundamenal Principles.

TITLE OF THE WORK. 論 Lwi is from 言 words
and 命 (A 二會 collect, and 盼 archives. Wms.) ar-
range, collect, i.e. discourses, discussions. 語 Yu is from
words and I, i.e. to tell, inform. The 四 書備旨
(Intro, p. 76) says: 論 是 議 論語是 答述、 Lun
is to deliberate upon and discuss. 】72 is to narrate by
way of reply. It goes on to say : This Book records the
dialogues (相 問 答之言 語) which took place be-
tween Conf. and his disciples concerning Education (學)
一 and Government (治 ). " The Dialogues of Confucius "
suggests itself as a xiicrv:^^ .suitable title than Analects, but
through Dr. Legge's influence the laLJv^-r term has become
technical, and is therefore adopted as the titiC- of the pre-
sent version. The whole work is usually divided irkxfo two
parts, the 上 論 and the 下論、 Part I consisting of
Chapters I-X, and Part II of Chapters XI-XX.

TITLE OF BOOK I. The two opening characters,
(子 曰 excepted,) give the title to each Book, a custom,
as Dr. Legge points out, similar to that of the Jews, who
name many books of the Bible from the first word in them.

118

THE ANALECTS.

Some attempt, more or less successful, was made by the
compilers to arrange the books subjectively, that of the
first being 務 本、 Attention to fundamentals. C. 此 爲

書之 首篇、 故 所記多 務本之 意、 乃人道
之門、 積德 之基、 學 者之先 務也、 "This
being the opening section of the book, it chiefly records
the importance of enquiry into what is fundamental, in
other words the entrance gate of Truth, the groundwork
of virtue, the primary study of the student." Hence the
opening word Learn " rightly occupies the forefront "
(L) in this valuable record of the great Master's dis-
courses.

CHAPTER L— LEARNING IS PLEASANT, re-
cognition pleasanter, but the true Philosopher loves learn-
ing for its own sake. i . 子曰、 For 子 see Intro. Sec.
VIIL Construction : 一 學 Learning, may be taken as a
verbal noun ； 而 and, a conjunction, simple or adversative,
{Kuan. 而 且) ； 時 the hourly, an adjective ； 習 practice,
exercise, a verbal noun, {Kuan. 操 練)； 之 thereof, a
pronoun, with 學 as antecedent, 不 (is it) not, adverb of
negation, 亦 also, indeed, an adverb ； 說 yue/i' used for
悅、 pleasing, an adjective, {Kuan, 歡 喜)； 乎 interroga-
tive particle, {Kuan 嗎). For 學 see Intro. Sec. VIII.
C. 習、 鳥數 飛也、 學之不 1i、 i.e. Learning
without cessation, like the oft repeated motion of a bird's
wings in flight. L. Is it not pleasant to learn with a con-
stant perseverance and application. Z. Studere sapientise
et jugiter exercere hoc, nonne quidem jucundum? K. It
is indeed a pleasure to acquire knowledge and, as you go
on acquiring, to put into practice what you have acquired.

119

1. I， II.

THE ANALECTS ： INTRODUCTION.

Couv. Celui qui cultive la sagesse, et ne cesse de la cultiver.
satisfaction ？

2. 有 To have, verb ； 朋 friends, noun ； 自 from,
prep ； 遠 distant; adj. qualifying 方 n. regions ； 來 come,
verb. To have men- of- like-mind from distant regions
come (because of one's wisdom), ― is it not delightful ？ C.
朋、 同 類也、 Of the same class (i. e. tastes) as oneself.
以善 及人、 而 信 從 者衆、 If a man extend his
goodness to others, those who trust and follow him will be
many. 説 is internal pleasure, 樂 its outward manifesta-
tion. Kuan 樂心 裏歡喜 露出夕 f 面來、 L.
Is it not pleasant to have friends coming from distant
quarters ？ Z. Et si erunt sodales etc. K. A greater
pleasure still it is when friends of congenial minds come
from afar to seek you because of your attainments.
Couv. Si des amis de la sagesse viennent de loin recevoir
ses le (； ons, joie ？

3. (Whom) men ignore yet unperturbed etc. 君 子
See Intro. VIII. C. /jg、 合 怒意、 Conveys the idea
of feeling angry. Kuan. 懊 惱 、 L. Is he not a man of
complete virtue, who feels no discomposure though men
may take no note of him ？ Z. Si nou, ab aliis nesciri
et non indignari, nonne etiani sapientis est ？ K. But he is
truly a wise and good man who feels no discomposure,
even when he is not noticed of men. Couv. et n'en ressent
aucune peine, un vrai sage ？

CHAPTER II.— CHARITY BEGINS AT HOME.
I. 苄 j 子 Yu the philosopher, see Intro, v., 」 其 爲 人也、
He doing the man. (也 here is an untranslatable particle),
孝 弟 filial and respectful to his elders, 而 and yet,

I20

THE ANALECTS ： INTRODUCTION.

II.

其

道

子

爲

幾

務

未

仁

孝

之

弟

本

有

本

也

立、

齒

煮

而

君二

犯

上

有-

者、

孝

子

而

鮮

好

矣、

而

其

作

不

好

爲

亂

好

犯

人

CHAPTER II. 一 I. The philosopher Yu
said ： " He who lives a filial and respectful
life, yet who is disposed to give offence to
those above him is rare ； and there has
never been any one indisposed to offend
those above him who yet has been fond of
creating disorder. 2. The true philosopher
devotes himself to the fundamental, for
when that has been established right courses
naturally evolve ； and are not filial devotion
and respect for elders the very foundation of
an unselfish life ？ ，，

121

I. II.

THE ANALECTS.

、Kuan 還)， 者 one who, 俘 likes, 犯 to offend, {Kuan
得 罪)， 上 superiors, {Kuan 在我之 上的人 )， 鮮
(is) rare, {K^ian 少有) ，矣 indeed, a particle of finality.
未 之 有, not yet him have had, never been such a one ；
or 之 may be taken in a general sense. C. 善 事父母
爲孝； 善 事兄長 爲弟、 To serve well one's father
and mother is 孝； to serve well one's elder brothers and
seniors is 弟、 作 亂、 則爲 悖逆爭 鬪之事 矣、
Raising disorder, is acting rcbelliously and quarrelsomely.
The 孝 弟 are 和 順, pacific and obedient. L. There
are few who, being filial and fraternal, are fond of offend-
ing against their superiors. There have been none etc.,
stirring up confusion. Z. at qui non ament repugnare
superioribus, et tamen ament facere seditionem, nondum ii
extiterunt. K. A man who is a good son and a good
citizen will seldom be found . . disposed to quarrel with
those in authority over him ； and . . never . . disturb
the peace and order of the State. Couv. Parmi les hom-
mes naturellement enclins a respecter leurs parents, a
honorer ceux qui sont au-dessus d'eux (par le rang ou par
I'age), etc.

2. The true philosopher 務 (C. 專力； Kuan. 專 P5
用 力) bends his strength to 本 the radical ； the radix
being 立 set up, 道 the Way, (right line of thought or
action), 生 is produced ； 孝 弟也者 filialness and
fraternity ！ 其 they 爲 are (cf French, faire, but C.
says it resembles f j, i.e. 仁 in action,) 仁之本 the
root of human kindness, 與 are they not? Kuan 嗎、
Williams treats 也者 as a disjunctive particle ； L. says
" they resume the discourse." For 仁 see Intro. VIII. L,

122

THE ANALECTS. I. U, ni, IV.

The superior man bends his attention to what is radical.
That being established, all practical courses naturally grow
up. Filial piety and fraternal submission i 一 are not they
the root of all benevolent actions ？ Z. Sapiens intendit
rei fundamento ； fundamento constitute, rei ratio nascitur :
ilia observantia . . annon ipsa est exercendar pietatis
fundamentum ？ K. A wise man devotes his attention
to what is essential in the foundation of life. When . .
laid, wisdom will come. Now, to be a good son and a
good citizen, ― do not these form the foundation of a
moral life ？ Couv. La racine une fois affermie, donne
naissance au tronc et aux branches. L'affection etc.

CHAPTER III. FINE FEATHERS DO NOT
MAKE FINE BIRDS. 巧 clever, artful. com'
mand, ― an " ordered " countenance. 色 * The effluence
from the countenance." Williams. C. 好 其言、 善
其色、 致飾於 外 務 以 悅 人、 They who malTe
their speech pleasant and their appearance attractive, thus
adorning the external with a view to attract men, 一 arouse
the passions and destroy virtue. L. Fine words and an
insinuating appearance are seldom associated with true
virtue. Z. Comptis verbis et ementita facie homines,
raro sunt pietate praediti. K. With plausible speech and
fine manners will seldom be found moral character.
Couv. Celui qui par des discours etudies et un exterieur
compose, . . ruine (鮮 二亡) ses vertus naturelles.

CHAPTER IV. INTROSPECTION AND SIN-
CERITY. For Tseng Tzu see Intro. V. Kuan 省 、 省
察； 謀、 打算； 交、 交接、 吾身 My body,
personality, self. For others planning, and yet not con-

123

I. IV, V.

THE ANALECTS.

scientious ？ with friends intercoursing, yet not faithful ？
taught, yet not having practised ？ to transmit,

** preached and not practised " seems the natural interpreta-
tion, but C. renders it 受之於 師， received from the
Master. Kuan. 先生傳 授我的 事情、 For 忠
and 信 see Intro. VIII. C. 習、 謂熟之 於己、
Brought it to ripeness in oneself. L. whether in transact-
ing business for others, I may have been not faithful ；.. ...

intercourse with friends not sincere ； not mastered

and practised the instructions of my teacher. Z. an pro

aliis tractaverim, et non fuerim fidelis ; sincerus ； an

traditam disciplinam baud factitaverim. K. in carrying
out the duties entrusted to me by others, I have failed in

conscientiousness ； sincerity and trustworthiness ；

failed to practise what I profess in my teaching. Couv.
si, traitant une affaire pour un autre, je ne I'ai pas traitee
avec moins de soin que si elle eut ete ma prop re affaire.

CHAPTER v.— RADICAL RULES FOR RULERS.
道 for 導 To lead, interpreted by C. as 治 to control,
rule. Kuan. 治 狸、 C. 千乘、 諸侯 之國、 其 地
可出兵 車千乘 者也、 A dukedom, or barony oi
the highest order, capable ot putting into the field a thou-
sand war chariots. 敬者、 主一無 適之謂 、 Set
on one thing and not purposeless. 信 於民、 Having
the confidence of the people is C's idea. Kuan. 信 實
待百勉 ；節、 減省； 使、 差使、 C. 時、 謂
農隙 之時、 The people should be employed on State
affairs only in the " cracks," inactive intervals of farming.
Kuan, 種 田 收 割 好 了、 C. These five points are
the 務 本之意 fundamental principles of government.

124

THE ANALECTS ： INTRODUCTION. 1. Ill, IV, V.

五

四

子

傳

友

省

曾

子

不

交、

不

吾

子

矣

道

習

而

中

仁

〇

巧

千

乎

不

五
口

乗

信

人

曰

令

之

乎

〇

朋

一 A

國

• CHAPTER III.— The Master said ； " Art-
ful speech and an ingratiating demeanour
rarely accompany Virtue."

CHAPTER IV. — The philosopher Tseng-
said : " I daily examine myself on three
points, ― In planning for others have I failed
in conscientiousness ？ In intercourse with
friends have I been insincere ？ And have I
failed to practise what I have been taught ？ ，，

CHAPTER v.— The Master said ； " To
conduct the government of a State of a
thousand chariots there must be religious

125

I. V, VI.

THE ANALECTS.

L. reverent attention to business and sincerity ； economy

etc., and love for men, etc. Z. accural negotia amat

alios. K. serious in attention to business and faithful and

punctual in his engagements love the welfare of the

people proper times of the year. Couv. doit etre

attentif aux affaires et tenir sa parole, moderer les depenses,
et aimer les hommes, n'employer les peuples aux travaux
publics etc.

CHAPTER VI.— CHARACTER BEFORE CUL-
TURE. 弟子 A youth or youths. The second 弟 is
for '隙、 入出 Coming in or going out ； i.e. at home
and abroad. 貝 、 Thereupon ； Kuan 就、 謹 Circum-
spect, Kuan 謹愼、 but C. interprets by 行之 有 常、
constancy in action, persevering. C. 信者、 言之有
實 . 也、 Truthful in speech. 汎、 Kuan 廣闘、 C. 廣、
Wide, of broad sympathies. 親 Kuan 親近、 仁 See
Intro. VIII. 餘力、 Surplus ability. Kuan 餘 多 的 力
氣； C. 3 [^言 Eg 曰、 Leisure time, so to speak. 以、
用 也、 Use. 文 See Intro. VIII. 德行、 本也； 文
藝、 末也、 Moral character is the root, literature and
the arts are the foliage. L. A youth when at home

should be filial ete earnest and truthful overflow

in love to all, and cultivate the friendship of the good.
When he has time and opportunity, after the performance
of these things, he should employ them in polite studies.

Z sit sedulus et verax, universali amore prosequatur

omnes, at arc tins jungatur probis, et si actione functus
habeat superstites vires, tunc utetur ad studia liberalia.

K He should be in sympathy with all men, but

intimate with men of moral ck.iacter.., ...time and op-

126

THE ANALECTS.

V, VI.

attention to business and good faith, econo-
my in expenditure and love of the people,
and their employment on public works at
the proper seasons."

CHAPTER VI. ― The Master said :
" When a youth is at home let him be filial,
when abroad respectful to his elders ； let
him be circumspect and truthful, and while
exhibiting a comprehensive love for all men,
let him ally himself with the good. Having
so acted, if he have energy to spare, let
him employ it in polite studies."

127

國、 敬事 而信、 節

用 而 愛 尺、 使民

以 時。

六子曰 、弟子 、入則

孝、 出則 弟、 謹 而

信、 汎 愛 衆、 而 親

仁、 行有 餘力、 則

以 學 文。

I. VI, VII, VIII. THE ANALECTS.

portunity to spare literary pursuits. Couv. Ccs devoirs

remplis, s'il lui reste (du temps et) des forces, des

lettres et des arts liberaux.

CHAPTER VIL— CHARACTER IS CULTURE.
For Tzu Hsia see Intro. V. 賢 賢、 The first is a verb ；
he who worths worth and turns from beauty. C. 易 其
好色之 心、 Transfers his beauty-loving heart. 致、
猶 委、 To lay down, as it were, The philosopher Wu
吳 while admitting the excellence of Tzu Hsia's thought,
finds the expression of it extreme and dangerous to learn-
ing, and points to the superiority of the saying of Conf. in
last chapter. L. If a man withdraws his mind from the
love of beauty, and applies it as sincerely to the love of the
virtuous ； if etc. he can exert his utmost strength ； if etc. he
can devote his life ； if etc. his words are sincere : ― although
men say that he has not learned, I will certainly say that
he has. Z. prosequendo sapientes mutans voluptatum

amorem, licet dicatur nondum studuisse sapiential, ego

certe dicam ilium studuisse. K. A man who can love
worthiness in man as he loves beauty in 、、- oman etc.
Couv. Ce-lui qui, au lieu d'aimer les plaisirs, aime et
recherche les hommes sages, etc.

CHAPTER VIII.— FUNDAMENTAL PRINCIPLES
FOR THE SCHOLAR. Kiian. This 君 子 means 學
德行 的人； 重、 厚重、 Grave, serious. C. 威、
威嚴、 Awe inspiring ； 固、 堅固、 Finn, stable.
輕乎 外者必 不能堅 乎內、 A man with a light
exterior cannot be stable within, ― a half truth largely res-
ponsible for 20CO years of round-shouldered, stolid, stodgy
scholars. L. If the scholar be not grave, he will not

128

THE

ANALECTS.

七

子 學

未

其

曰 矣

* 0

學

而

力、

事

夏

君

吾

有

事

父

门

子

必

朋

不

謂

雖

友

能

貝

之

曰

致

竭

易

CHAPTER

VIT.-

― Tzu Hsia said ：

"He

who transfers his mind from feminine allure-

ment to excelling in moral excellence ； who
in serving his parents is ready to do so to
the utmost of his ability ； who in the service
of his Prince is prepared to lay down his
life ； and who in intercourse with his friends
is sincere in what he says, ― though others
may speak of him as uneducated, I should
certainly call him educated."

CHAPTER VIII.— i. The Master said ；
"A Scholar who is not grave will not inspire

129

I. VIII.

THE ANALECTS.

call forth any veneration, and his learning will not be solid.
Z. Probus vir, non gravis, jam carebit auctoritate, etc.
K. A wise man who is not serious will not inspire respect ；
what he learns will not remain permanent. Couv, ...... il

ne sera pas respecte, et n'acquerra qu'une connaissance
superficielle de la vertu.

2. 主 His ruling- principles ； Kuan 主意、 Re 忠
信 see Intro. VIIL C. 人不 忠 信、 則 事皆無
實、 爲惡 則易、 爲善 則難、 If a man be without
忠 信 、 his affairs will all be unreliable, to do evil will be
easy, to do good difficult. L. Hold faithfulness and sin-
cerity as first principles. Z. caput sit fidelitas et veracitas.
K. Make conscientiousness and sincerity your first prin-
ciples. Couv. au premier rang la fidelite et la sincerite.

3. No friends not as self, i.e. not as good as oneself.
Kuan 如、 相 像、 C. 無、 毋通、 禁止 辭也、 無
interchanges with 毋、 and is prohibitive, 友 所以輔
仁、 Friends are for the aidance of virtue. L. Have no
friends not equal to yourself. Z. baud similem tibi ipsi.
K. not as yourself. Couv. qui ne lui ressemblent pas
(qui ne cultivent pas comme lui la sagesse).

4. Having transgressed, then don't fear to change. 過
implies moral rather than intellectual error. Kuan 過、
過 錯； 憚、 怕 煩難、 C. tP、 畏 難、 Dread the
difficulty. 學問 之道無 他也、 知其不 善 則
速改以 從善而 *^、.、 The course of learning has no
other object whatever (而 ^.) than to recognise one's
faults and straightway reform, in order to follow 、- vhat is
good. A very admirable sentiment ！ L. When you
have faults, do not fear to abandon them. Z. si erras,

130

THE

ANALECTS.

I. VIII,

IX,

十

九

子

曾

勿

不

固。

則

夫

禽

民

子

憚

如

主二

不

子

問

改

己

中
心

至

於

歸

愼

者。

學

於

子

厚

終

過四

三

則

是

矣

追

則

友

不

respect, and his learning will therefore lack
stability. 2. His chief principles should
be conscientiousness and sincerity. 3. Let
him have no friends unequal to himself.
4. And when in the wrong let him not
hesitate to amend."

CHAPTER IX.— The philosopher Tseng
said ； " Solicitude on the decease of parents,
and the pursuit of them for long after,
would cause an abundant restoration of the
people's morals."

CHAPTER X,— TzLi ClVin enquired of
Tzu Kung saying : " When the Master

131

I. IX, X.

THE ANALECTS.

tunc ne formides emendari. K. bad habits, do not he-
sitate to change them. Couv. qu'il ait le courage de s'en
corriger. -
. CHAPTER IX.— FILIAL PIETY TO THE DEAD
the Root of Moral Renaissance. Tseng Tzu see Intro. V.
The solicitude here referred to is usually interpreted as
required of the ruler ； 一 If a ruler be solicitous etc. Kuan

愼、 謹 愼； 終、 臨終； 遠、 遠代 的 丽 宗、 The

last interpretation, while in excess of the letter of the text,
is not in excess of the accepted view. 歸 Return, i.e. to
natural goodness, man being regarded as by nature good,
人 之初、 性本 善、 C. 愼 終 者、 喪盡 其 禮、
Solicitude means fulfilling all the mourning rites. 追 遠
者、 祭盡 其誠、 Pursuing after them afar means sa-
crificing to them in all sincerity. While the text does not
refer to the dead in set terms no other meaning suits it.
L. Let there be a careful attention to perform the funeral
rites to parents, and let them be followed when long gone
with the ceremonies of sacrifice ； 一 then the virtue of the
people will resume its proper excellence. Z. si observes
officia extrema et commemores remote defunctos, etc.
K. By cultivating respect for the dead, and carrying the
memory back to the distant past, the moral feeling of the
people will waken and grow in depth. Couv. Si le pnnce
rend les derniers devoirs a ses parents avec un vrai zele,
et honore par des offrandes ses ancetres meme eloignes, la
piete filiale fleurira parmi le peuple.

CHAPTER X. ― CHARACTER ELICITS CON-

t -二

FIDENCE. I. For Tzu Ch'in and Tzu Kung see Intro.
V. The Master arriving at any (是 this, any particular)

132

THE ANALECTS.

I. X, XI.

arrives at any State he always hears about
its administration. Does he ask for his
information, or, is it tendered to him ？
2. " The Master," said Tzu Kung, " is
benign, frank, courteous, temperate, de-
ferential and thus obtains it. 丁 he Master's
way of asking, ― how different it is from that
of others ！"

CHAPTER XL ― The Master said :
"While a man's father lives mark his

邦也、 必聞 其 政、

求 之 輿、 抑 與 之

輿。 貢 曰、 夫 子

温、 良、 恭、 儉、 讓、 以

得 之、 夫 子之求

之 也、 其 諸 異 乎

人 之 求 之 sr

十一 子曰、 父 在、 觀 其，

J33

I. X, xr.

THE ANALECTS.

country (也 euphonic aux.), certainly hears its policy, ―
begs (he) it? or (do they) give it? 政、 Policy, govern-
ment ； here probably the mode and condition thereof.

L to any country, he does not faii etc. Z. in

aliquod regnum, profecto cognitionem capit ejus gubernii.
K. he was always informed of the actual state and policy
of its government. Couv. ii reqoit to uj ours des renseigne-
ments sur I'administration de I'Etat.

2. 以 得 之、 etc., and thereby he obtains it ； the
Master's begging it, does not it indeed differ from others'
begging it? The 諸 strengthens the 易、 C. 溫、 和
厚、 Agreeable and artless. 良、 易直、 Suavely direct,
not brusquely so. 恭、 莊敬、 Staidly respectful. 儉、
節 制、 Within bounds, temperate. 讓、 謙遞、 Retir-
ing, modest. 其諸、 語 辭、 Aux. words. 人、 他人、
Others. Seeing him possessed of 成德 光輝、 "a per-
fect virtue so glorious as this, the princes of his day laid
their policy before the Sage, and asked his advice."
L. benign, upright, courteous, temperate and complaisant.
Z. comitate, probitate, reverentia, moderatione, obse-
quentia. K. gracious, simple, earnest, modest and court-
eous. Couv. par sa douceur, son calme, son respect, sa
tenue modeste et sa deference.

CHAPTER XL— THE TEST OF FILIAL
CHARACTER. 三年 is the period of mourning,
during which a son should give himself up to the memory
and service of his dead. C. While his father lives a son
cannot follow his own devices, but his tendencies are
already manifest, from which his character may be
guaged. 志 Will, intention. L. While a man's father

tendencies ； when his father is dead mark
his conduct. If for three years he does not
change from his father's ways he may be
called filial."

CHAPTER XII.— I. The philosopher
Yu said : " In the usages of Decorum it
is naturalness that is of value. In the regu-
lati^is of the ancient kings this was the
admirable feature, both small and great
arising therefrom. 2, But there is a natural-
ness that is not permissible ； for to know to
be natural, and yet to be so beyond the

THE ANALECTS I. XI, XJI.

十

志、 父 沒、 觀 其 «:、

三年無 改於父

之 道、 可謂 孝矣。

貧子曰 、禮 之用、

和 爲賁、 先王之

道、 斯爲美 、小大

由 之。 5^ 所 不行、

知和 而和、 不以

135

I. XI, X【I.

THE ANALECTS.

is alive, look at the bent of his will ； dead, look at his

conduct alter from the way of his father etc. Z.

patre superstite, inspice illius animum ； actiones ； si

nihil immutaverit a patris documentis, etc. K

living, the son should have regard to what his father

would have him do ； dead, to what his father has

done not change his father's principles, good

son. Couv. Un fils doit consulter la volonte de son pere,
tant que son pere est en vie, et ses exemples, quand il est
mort.

CHAPTER XII.— NATURALNESS THE FOUN-
DATION OF GOOD MANNERS, i. For Yu Tzu see
Intro. V. (In) Li's use naturalness is the valuable thing ；
(in) former kings' ways this was the excellent feature ； the
small and great came from it. For 禮 see Intro. VIII.
C. 和、 從 容不迫 之意、 Ho has the meaning of. a
natural not forced manner. 蓋膨： 之爲體 雖嚴、 然
皆出於 自然之 理-、 For though Li as formulated
is stringent, yet it entirely arises from natural principles.
Re 小大 由之、 L. says 禮 or 道 is the antecedent
to 之、 but translates by an indefinite " them." 和 seems
the more suitable antecedent. Kuan takes |]3 as 依 從
accord 、vith， and reads /J 、事大 事都耍 由 着 纏:
做、 L. In practising the rules of propriety, a natural
ease is to be prized. In the ways prescribed by the
ancient kings, this is the excellent quality, and in things
small and great we follow them. Z. rituum praxis facilit-

atem habet potissimam ； et parve et magna emanarunt

inde. K. In the practice of art, what is valuable is natural
spontaneity. According to the rules of art, held by the

136

THE ANALECTS. I. XII, XIII, XIV.

restraints of Decorum, is also not permis-
sible."

CHAPTER XIII.— The philosopher Yu
said : " When you make a promise con-
sistent with what is right, you can keep your
word. When you shew respect consistent
with good taste, you keep shame and
disgrace at a distance. When he in whom
you confide is not one who fails his friends,
you may trust him fully."

CHAPTER XIV.— The Master said:
" The Scholar who in his food does not

鱧 節 之， 亦不可

行 也。

十三 有 子曰、 信近， 於

義、 言 可 復也、 恭

近 於 禮、 遠. 恥 辱

也" 因不失 其 親、

亦可 宗也。

十四 子曰、 君 子食無

137

I. xir, XIII.

THE ANALECTS.

ancient kings it was this quality in a work of art which
constituted its excellence ； in great as well as in small
things they were guided by this principle. Couv. Dans
r observation des devoirs mutuels, la Concorde est d'un
grand prix.

2. There are occasions (when) not to be done ； to
know to be natural and to be natural without by Li
restraining- it, also may not be done. L. Yet it is not to
be observed in all cases. If one, knowing how such ease
should be prized, manifests it, without regulating it by the
rules of propriety, this likewise is not to be done. Z. At
est aliquid non agendum, etc. K. But in being natural
there is something not permitted. Couv. connaitre le
prix de la concorde, et faire tout pour la Concorde, sans
tenir compte du devoir etc.

CHAPTER XIII.— LOOK BEFORE YOU LEAP.
(When) a promise approximates to the right, its terms can
(or may) be responded to ； (vvith) respect in close touch
with decorum, distanced are shame and disgrace ； the
relied- upon not losing his intimates, he also may be taken
as guide and counsellor. C. 信、 約信、 A covenant.
義、 事 之宜、 The rights of matters. 復、 踐言、
Tread on, fulfil one's words. 禮 See Intro. VIII. 因 、
猶' 依 也、 Resembles "rely on." 宗、 猶 主也、 Re-
sembles chief, authority. Kuan. 依從他 ffi 主、 Both
C. and Kuan interpret 不失 其親、 as "if he does not
lose his proper friends." 不遺失 他應— 該親近 的
人、 L. When agreements are made according to what is
right, what is spoken can be made good. When respect is
shewn according to what is proper, one keeps far from

138

THE ANALECTS. I. XIII, XIV.

shame and disgrace. When the parties upon whom a
man leans are proper persons to be intimate with, he can
make them his guides and masters. Z. prcmissam accedat
ad aequitatem etc., obsequium congruat cum ritibus etc.,
in adhaeiendo, ne omittas qui expetendi sunt, et sic potens
diu inniti. K. If you make promises etc., you will be
able to keep your word. If you confine earnestness
within the bounds of judgment and good taste etc. If
you make friends of those with whom you ought to, you
will be able to depend upon them. Couv. Quand on
peut acconiplir sa promesse sans manquer a la justice, il
faut tenir sa parole. Un respect et des egards conformes
etc. ne sont ni honteux ni deshono rants. Si vous choisis-

sez pour protecteur un liomme digne de votre amitie

vous pourrez lui rester attache a jamais.

CHAPTER XIV.— THE IDEAL STUDENT. Kuan
安、 安 躭； 敏、 快 速； 就、 親 近、 C. 凡 言 道
者、 皆 謂 事物當 然 之 理、 人 所 共 由 者、
Every reference to Tao always means the law of the right
and proper, the ought-so-to be in regard to man and
things, that which is for all men to follow. L. He who
aims to be a man of complete wisdom, in his food does
not seek to gratify etc., nor in his dwelling-place does he
seek the appliances of ease ； he is earnest etc. and careful
in his speech ； he frequents the company of men of prin-
ciple that he may be rectified ； 一 such a person etc.

Z adit pi\Tedilos virtute ut dirigatur, etc. K. A wise

and good man, in matters of food, should never indulge

his appetite , He should seek the company of men of

virtue and learning, in order to profit by their lessons and

139

I. XV.

THE ANALECTS.

example. In this way he may become a man of real

culture. CoLiv qui est expeditif dans les affaires et

circonspect dans ses paroles, etc.

CHAPTER XV.— THE MODEL POOR, THE
PATTERN RICH, and the pursuit of Perfection, i. 何
如 What like ？ 可 Can do. 未 若 Not yet like ― " the
poor man who forgets his poverty, or the rich man who
forgets he is rich." (C). C. 諮、 卑 屈、 'Lowly and
bending, cringing. 驗、 矜 肆、 Display, ostentation.
Kuan t 諂、 奉承 討好； 驕、 驕 傲、 C. 常 人 溺
於貧富 之中、 而不知 所以自 守、 The com-
mon man is overwhelmed by his poverty or his wealth,
and knows not how to maintain his self-control. 子 貢

貨 殖、 蓋先貧 後富、 而嘗用 力於自 守 者、

故以此 爲問、 Tzu Kung was rich in possessions,
for though formerly poor, he had become rich, yet had
applied himself to self-control, hence this question. Conf.
admits his excellence, but encourages him to still loftier
attainments. L. What do you pronounce concerning the
poor man who yet does not flatter, and the rich man who

is not proud ？ not equal to him who though poor is

yet cheerful, though rich, loves the rules of propriety.

Z. esse pauper et non adulator, dives et non superbus,

quomodo ？ pauper et laetus, dives et a mans urbani-

tatem. K. poor, servile ； rich, proud ； poor, cheerful ；
rich and yet knows how to be courteous. Couv. dans la
pauvrete vit content, ou qui au milieu des richesse garde
la moderation.

2. Or, Like carving, like polishing ； like cutting, like
grinding ； that ( % the ode) is the meaning of this (斯

140

seek the gratification of his appetite, nor in
his dwelling is solicitous of comfort, who is
diligent in his work, and guarded in his
speech, who associates with the high-prin-
cipled and thereby rectifies himself, ― such a
one may really be said to love learning."

CHAPTER XV.— I. "What do you
think," asked Tzu Kung, " of the man who
is poor yet not servile, or who is rich yet
not proud ？ ，， " He will do," replied the
Master, " but he is not equal to the man

THE ANALECTS.

L XIV. XV.

十
五

如 諧 子— B
子 富 貢
EI 而 曰、

可無貧

可 就

有

好 道

於
而

求

鉋

求 安、

M 於

而 正

學 也

也、 未

141

I. XV, XVI.

THE ANALECTS.

your remark) eh ？ The quotation is from the Odes,

I. V. I. 2. C. 言治骨 化 者、 旣 切之而 復疆

之、 旣球 之而復 磨之、 The Ode "praises the
prince of Wd， who had dealt with himself as - an ivoiy-
woiker who first cuts the bone, and then files it smooth,
or a lapidary whose hammer and chisel are followed by
all the appliances for smoothing and polishing ，， (L).

3. 賜 Tz'u Kung's name. Tz'u ！ At length I can
with (him) discuss the Odes indeed. I have told him the
preceding and he knows the succeeding, i.e. can draw an
inference. L With one like Tsze I can begin to talk
about the Odes. I told him one point and he knew its
proper sequence. Z. moiiui de praecedentibus, et jam
assequitur subsequentia. K. now I can begin to speak of
poetry to you. I see you understand how' to apply the
moral. Couv. siir ma reponse a sa question, il a aussitot
compris la sens des vers qu'il a cites.

CHAPTER XVI. — THE PROPER STUDY OF
MANKIND IS MAN. Note 不 is not imperative,
hence a nominative is required, which is usually under-
stood as the Sage himself. C. 君 子求在 我者、
The philosopher seeks (satisfaction) within himself. L. I
will not be afflicted at men's not knowing me, etc.
Z. non angor alios non meipsum cognoscere etc. K. One
should not be concerned not to be understood of men,
etc. Couv. Le sage ne s'affiige pas etc.

142

THE ANALECTS.

I. XV, XV!,

十

不

子

而

詩

賜

斯

好

若

己

知

也

如

，寺

鱧

貧

Z|、

丄、

111]

串

者

告

可

、

如

不

人

諸

與

子

切

子二

知

之

往

□

其

如

貢

而

who is poor and yet happy, or rich and yet
loves Courtesy." 2. Tzu Kung remarked :
" The Ode says : ―

' Like cutting, then filing ；
Like chiselling, then grinding;
That is the meaning of your remark, is it
not ？ " 3. " Tz'u ！ " said the Master. " Now
indeed I can begin to talk with him about
the Odes, for when I tell him the premise
he knows the conclusion."

CHAPTER XV L— The Master said;
" I will not grieve that men do not know
me ； I will grieve that I do not know
men."

143

II. I.

THE ANALECTS.

VOLUME I.

BOOK n.

CONCERNING GOVERNMENT.

THE TITLE of the Book, taken from the first two
words, is " To Rule," and this is one of its principal
subjects, but the book also treats of filial conduct, scholar-
ship, and other matters.

CHAPTER L— THE MAGNETIC POWER OF
ROYAL VIRTUE. 爲 （He 、vho) conducts 政
government 以 by 德 (his) virtue 譬 may be compared
to 北 辰 the northern constellation, 居 (which) remains
in 其 its 所 place, 而 and 衆 all 星 the stars 共 bend
towards 之 it. Cf. XV. 4. C. 共 is to be pronounced
and interpreted as 拱 二向、 政之爲 言正也 、所
以正 人之不 正也、 The meaning of "rule" is to
rectify, viz., that whereby the incorrect is corrected. For
德 see Intro. VIII. 北辰 北極、 天之 樞也、 The
north constellation is the Pole Star, the axis of the
heavens, 一 like the axis of a millstone. 爲政以 德

則 不 動 而化、 不言而 信、 無爲 而成、 VVhen
a Prince rules by his moral character transformation
results without activity on his part, people believe him
before the speaks, and without effort all succeeds well. L.

He who exercises government by means of his virtue,

north polar star, wh. keeps its place and all the stars turn
towards it. Z. Gerens gubernium per virtutem, est sicut
polare sidus, etc. K. He who rules the people, depend-

14.4.

■The analects.

II. I,

VOLUME I.

BOOK !I.

CHAPTER I.— The Master said : " He

who governs by his moral excellence may
be compared to the Pole-star, which abides
in its place, while all the stars bow towards

it."

145

爲 政第二

子曰、 爲政 以 德、

譬 如北辰 、居 其

所、 而 衆 星 洪 之。

II. ir.

THE ANALECTS,

ing on the moral sentiment, revolve around it. Couv.

etoiles se nieuvent autour d'elle.

CHAPTER IL— VIRTUE THE SUM AND SUB-
STANCE OF THE ODES. The Odes in reality number
311. Originally they were much more numerous, and
Conf. is supposed to have reduced them to this number,
against which idea this chapter militates, for he here
speaks of them as a compilation already recognised in his
day. Probably he re-arranged and re-edited them. The
phrase 思 無 邪 is found in the 詩 IV. iff i.， where
in four stanzas the singlehearted devotion of Duke
Hsi 信 of Lu, B. C. 659 627, to his horse-breeding
receives laudation. The 7th- phrase of the first stanza
is 思 無 疆、 of the 2nd 思 無 期、 of the 3rd 思 無
畢女 、 and of the 4th ,g、 無 《{; ； i.e. his thoughts for
his horses were unlimited either by space, or by
time, they were unwearying, and never turned aside.
From this unpromising lyric to a horsy Duke, Conf.
selects the only strong phrase, and makes the undeviating
attention of the Duke to his duty a lesson in morals and
the text of all the Odes ！ C. 蔽、 猶 蓋也、 To cover,
embrace. Kuan. 遮篕、 包括、 程子 says 思 無 邪
者 誠也、 sincerity in thought. Kuan 思 想 沒 有 不
正、 C. says the good odes stimulate the good in a man,
and the ill ones restrain his wandering will. L. In the
Book of Poetry ... ...embraced in one sentence, Have no

depraved thoughts. Z. mens careat obliquitate. K. The

Book of Ballads, Songs and Psalms The mcrdl

summed up Have no evil thoughts. Conv. Avoir des

intentions droites.

146

THE ANALECTS. II. II, HI

邋—

民

— j> 一

為

子

免

齊

思

以

而

之

無

以

詩

無

以

之

邵

蔽

齊

恥

刑

以

之

百

CHAPTER II. — The Master said ：
"Though the Odes number three hundred,
one phrase can cover them all, namely,
' With undiverted thoughts ' ，，

CHAPTER IIL— I. The Master said :
" If you govern the people by laws, and
keep them in order by penalties, they will
avoid the penalties, yet lose their sense of
shame. 2. But if you govern them by your
moral excellence, and keep them in order

147

[I. III.

THE ANAI:ECTS.

CHAPTER III. EXAMPLE BETTER THAN
PRECEPT OR PENALTY, i C. 道、 猶弓 1 導； 謂
先 之也、 To lead, go before. Govern, in its original
sense, suggests itself as the nearest equivalent. 政、 謂 法
制禁 j 也、 Laws and prohibitions. 免、 苟免 刑
罰、 Contrive to avoid the punishment. But tho' they
dare not transgress, their spirit remains the same. Kuan
齊、 整 齊、 Arrange, order. L. If the people be led by
laws, and uniformity sought to be given to them by punish-
ment, they will try to avoid etc. Z. si ducas ilium . .
componas ilium etc. K. If in govt you depend upon
laws and maintain order by enforcing those laws by
punishments, etc. Couv. Si le prince conduit le people au
moyen des lois et le retient dans unite au moyen des
chatiments, etc.

2. Or, Guide them by moral principles, regulate them
by Li, and they will have shame, arriving also at (good-
ness.) C. 格、 至 也； i.e. 至於 善也、 Reach to, ar-
rive at goodness. ― 說格 正也、 Another explana-
tion of 格 is 正 to rectify. 躬行 以率之 則民固
有所觀 感而與 起 矣、 If the Prince himself so
acts as to lead them, the people have then a visible example
to stimulate and arouse them. L. If they be led by virtue,

and uniformity etc., by the rules of propriety, will

become good. Z per virtutem, per ritus,

atque adeo fiet rectus. K. If you depend upon the

moral sentiment, and maintain order by encouraging

education and good manners, emulate what is good.

Couv. Si le prince dirige le peuple par ses bons exemples,
etc.

148

THE ANALECTS.

11. Ill, IV.

十

■ 表 二

. — *>

子

日-

之

而

十

而

格

以

知

不

而

志

五
口

天

或

立。

於

十

有

五。

四

學

有

恥

by your decorous conduct, they will retain
their sense of shame, and also live up to
standard." '

CHAPTER IV.— I. The Master said:

" At fifteen I set my mind upon wisdom.

2. At thirty I stood firm. 3. At forty I

was free from doubts. 4. At fifty I under-

149

II. IV.

THE ANALECTS.

CHAPTER IV.— THE SAGE'S PROGRESS. This
interesting statement was made in the Sage's old age, after
his return to Lu, and within a short time of his demise.
The 四 書合講 says : As I look back in my old age
on my progress in virtue, its various steps present them-
selves. I. Kuan 有 is 又. C. 心 之所 之謂之
志 (The) heart's whither (we) call it chih. By 學 he
meant the 大 學 adult or higher education ； n.b. the 3
meanings of 之、 The 合 ff says 必 欲 ； [|； 眞、
行 必 欲 其 至、 In his knowledge he wanted truth, in
his actions he wanted perfection, L. had my mind bent
on learning. Z. animum applicavi ad magnam scientiam.
K. made up my mind to give myself up to serious
studies. Couv. je m'appliquai a 1' etude de la sagesse.

2. or, I found my feet. C. 有以 自立貝 Ij 守 之
® 而 無所事 志矣、 Having acquired that where-
by he stood firm he had obtained thorough self-control,
and no longer needed to serve his wiil (independent of a
wavering- will.) L. stood firm. Z. firmus constite. K.
I had formed my opinions and judgment. Couv. je
niarchais d'un pas ferme dans le chemin de la vertu.

3. or, I was free from hesitancy, or delusion. C. 於

事物之 所 當 然 皆 無 所 疑 則 知 之明而
所事 守矣、 Having no doubts about the rights of
things his knowledge was clear and he was independent of
laborious performance. L. I had no doubts. Z. jam
non haesitabam. K. no more doubts. Couv. j'avais Tintel-
ligence parfaitement eclairee.

4. 命 ordinances, decrees, laws ； Intro. VIII. C. 天
命 卽天道 之流行 而賦於 物者、 By t'ien ming

1 50

THE ANALECTS.

11. IV, V.

stood the laws of Heaven. 5. At sixty my
ear was docile. 6. At seventy I could
follow the desires of my heart without
transgressing the right."

CHAPTER v.— I. When Meng I Tzu

asked what filial duty meant, the Master

answered : "It is not being disobedient."

151

八

十
而
耳

順。 七十而

從 -.^ 0 欲

不 踰矩。

五 懿子問

孝。 子 曰。 無

違。 1 大 遲 御_

.IIlV, V.

THE ANALECTS.

is meant the operations and influence of the divine (or
natural) law in creation. L. knew the decrees of Heaven.
Z. novi cceli providentiam. K. I understood the truth in
religion. Couv. Je connaissais les lois de la Providence.

5. or, responsive. C. 不 而 f《J、 Intuitively
understood all he heard without the effort of thought.
L. my ear was an obedient organ for the reception of
truth. Z. auris faciles erat ad intelligendum. K. I could
understand whatever I heard without exertion. Couv.
Je comprenais, sans avoir besoin d'y reflechir, tout ce que
mon oreille entendait.

6. or, without overstepping the square. C. 矩、 法
度之器 所以爲 方者、 An instrument of measure-
ment for making a square ； i.e. a carpenter's square. C.
finds it hard to reconcile this gradual development of
Conf. with the accepted characteristics of a Sage, (Intro.
VIII) that he is born with knowledge and puts it into
practice with perfect ease ；生而 之、 ® 而 "之、
Hence having to choose betwixt honesty and humility the
latter is chosen, and this discourse is attributed to the
humility of the Master, his aim being merely to indicate to
others the ideal steps in life. Evidently, as Dr. Legge
says, " the Sages immediate disciples did not think of him
so extravagantly as later men have done." L I could
follow what my heart desired etc. Z. quin transgrederer
regulam. K. without transgressing the law. Couv. en
suivant les desirs de mon coeur, je ne transgressais aucune
regie.

CHAPTER v.— FILIAL DUTY SUMMARISED.
T. This incident belongs to the early period of the Sage's

152

THE ANALECTS. II. V, VI.

孟

鱧 之

事

何

問

子

武

以

之

謂

孝

告

伯

以

-til

、、五

於

之

問

祭

子

木罕， 二
大

我

2. Afterwards when Fan Ch'ih was driving
him the Master told him, saying : " Meng
Sun asked me what filial piety meant, and
I replied ' Not being disobedient.' " 3. Fan
Ch'ih thereupon asked, "What did you
mean ？ ，， The Master answered : " While
parents live serve them with decorum ；
when they are dead bury them with decorum,
and sacrifice to them with decorum,

CHAPTER VL— When Meng Wu Po
asked what filial duty meant the ' Master

- 153

孟 孫

對

遲 曰、

曰、 生.

死、 葬

之 以

孝。 子，

11. V.

THE ANALECTS.

life, while Meng I Tzu, i.e. Meng Sun, named 何 忌、 was
his disciple, see Intro. P. 37. Conf. is supposed always to
liave framed his answer to the need of the person
addressed. Hence in this and in each of the three follow-
ing chapters his answer is different, though the subject is
the same. 違 from Refractory and to go ； means in-
tractable, disobedient. C. says 無違 謂不背 於 理
means, Not turn the back on, i.e. oppose right principles.
Kuan. 違背 or 不 順 從、 L, It is not being dis-
obedient. Z. nihil transgredi. K. Do not fail in what is
required of you. Couv. suivre les prescriptions.

2. For Fan Ch'ih see Intro. V. C. 夫子以

子未達 而不能 問、 恐其失 指而以 從親之

合 爲孝、 The Sage recognising that 1 Tzu had not
fully apprehended his meaning, yet did not like to ask
further, and fearing he would lose the lesson and consider
mere obedience as filial duty, 一 opened the meaning to
Fan Ch'ih for him to repeat. Kuan. 對是 下吿上 白勺
意 tui indicates a reply to a superior. L. Soon after etc.
K. My Lord M ― asked me about what constituted the
duty of a good son.

3. C. 生事葬 祭事親 之始終 具矣、 To
serve them while living, to sacrifice to them when buried,
this is the beginning and end of filial service. 禮 Intro.
VIII. 胡 氏 says : Not to do what one ought to do,
and to do what one ought not to do are alike
unfilial, hence Li means to do just as one ought to
do. C. says that at this time the three noble families
of Lu, who it must be remembered were of ducal
descent, had usurped rites they were not entitled to, and

IS4

THE ANALECTS.

II. V, VI, VII.

here Conf. wishes in an indirect manner to draw the atten-
tion of the youthful head of the great house, his father
being already dead, to the usurpation. L. That parents,

when alive, should be served when dead buried

and sacrificed to according to propriety. Z. juxta

ritus. K do his duties to them, bury them... ...

honour their memory according to the rites prescribed by
propriety. Couv. seloii les prescriptions.

CHAPTER VL— THE FILIAL SON AVOIDS
CAUSING ANXIETY. 孟 武 was eldest son of 孟 懿
hence the title 伯、 His name was 録、 C. says the love
of parents for their offspring knows no limits, and (translat-
ing 唯 by '淮 恐) only fearing they will be ill are in
constant anxiety. The moral is that the son must make
his parents' heart of anxiety his own, 以父 母之心 爲
心、 and take care of himself 其身、 C. also com
mends the ancient interpretation 人 子能使 父母不

以 其陷於 不義爲 憂而獨 以其疾 爲憂、
乃可 謂孝、 If a son can cause his parents no anxiety
on the ground of wrong doing, but only on the ground of
illness, he may be called filial. In this sense it may be
interpreted : Let your parents have no other anxiety than
that of your being sick. L. Parents are anxious lest
their children should be sick. Z. pa rentes unice de illius
infirmitate solliciti- sunt, or sint. K. Think how anxious
your parents are when you are sick, and you will know
your duty towards them. Couv. Les parents craignent
par-dessus tout que leur fils ne soit malade.

CHAPTER VIL— FILIAL DUTY DEMANDS RE-
VERENCE. For Tzu Yu see Intro. V. More literally

155

II. vir, VIII.

THE ANALECTS.

it reads : To day's filial ness consists in and means ability
to nourish, but even (or down to) dogs and horses all can
have nourishment ； without reverence how can they be dis-
criminated ？ The ancient comm. interpreted by "but dogs
and horses can offer sustenance." C. 若能 養其親
而 敬不至 則與養 犬馬者 何異、 If while he
can nourish his parents he yet falls short in reverencing
them, where is the difference between him and the man
who feeds his dogs and horses ？ L. The filial piety of
now-a-days means the support of one's parents. But dogs
and horses likewise are able to do something in the way
of support ； — without reverence what is there to distinguish
the one support given from the other ？ Z. nunc temporis
pietas filialis scilicet etc. ； at quoad canes et equos, aeque
possunt habere alituram etc. K. The duty of a good son
nowadays means only to be able to support his parents.
But you also keep your dogs etc. alive, etc. Couv. les

animaux re^oivent aussi des hommes ce qui leur est

necessaire.

CHAPTER Vm. — FILIAL DUTY : HOW DONE
GREATER THAN WHAT DONE. Tzu Hsia. Intro.
V. 是、 This. 以 爲 take to be. fj| viands, dainties.
C. 色難、 Filial sons having 深 愛 deep love are 禾 [J
氣 good tempered, being good tempered they carry
a 偷 色 cheerful countenance, having a cheerful
countenance they maintain 婉 容 an obliging bearing.
An old interpretation was 承順 父母 之色爲
難、 To fit (or submit) oneself to one's parents'
demeanour is the difficulty. 先生、 父 兄也、 Earlier
bom 二 seniors. 鎮 、飮 食之 也、 To give them to

156

THE ANALECTS.

II. VI, VII.

七

以

有

於

是

子

疾

別

養'

犬

^田

今

游

之

父

不

宙

能

之

問

憂

敬

皆

孝

唯

何

能

至

者'

子

其

answered ： " Parents should only have
anxiety when their children are ill."

CHAPTER VIL— When Tzu Yu asked
the meaning of filial piety the Master said :
" The filial piety of the present day merely
means to feed one's parents ； but even one's
dogs and horses all get their food ； 一 without
reverence wherein lies the difference ？ ，，

IS7

11. VIII, IX.

THE ANALECTS.

drink and eat. 曾猶嘗 也、 Already. Kuan. 色 難、

臉色耍 有和氣 快 樂 的 樣 子 0 服、 替 代。 ^、
難 道 〇 L The difficulty is with the countenance.
If when their elders have any troublesome affairs, the
young take the toil of them, etc. Z. oris alacritas, dif-

ficilie ； an vero hoc reputabitur pietas filialis ？ K.

The difficulty is with the expression of your look. That
merely when anything is to be done, the young people do
it, and when there is food and wine, the old folk are
allowed to enjoy it, 一 do you think that is the whole duty
etc. Couv. II est difficile de tromper par un faux sem-
blant de piete filiale.

CHAPTER IX.— HUrS ACTIONS SPOKE LOU-
DER THAN HIS WORDS. Hui, Intro. V. This was
probably said after Hui's death. 終 曰、 To the end of
the day, a whole day. C. 不違 者意不 相背有
聽受 而無問 難也、 He was never contrary, but
took all in and raised no difficulties. 禾乂 謂 燕居網
處、 When alone, i.e. when not receiving instruction.
發 謂發明 所言之 11 、 Demonstrated and ex-
hibited the principles I had discussed. L. I have talked
with Hwuy etc. not made any objection. He has retired,
and I have examined his conduct when away from me,
and found him able to illustrate my teachings. Hwuy ！
he is not stupid. Z. non contradicit quasi esset stolidus.

par est splendidam executionem ； Hoei porro non est

stolidus. K. one whole day I find he has been able

to profit by what I have said to him. No, ― he is not a
man dull of understanding. Couv. Houei ecoute mes
explications toute une journee sans etc.

ISS

THE ANALECTS.

II. VIII, IX.

CHAPTER VIII. ― When Tzu Hsia
asked the meaning of filial piety the Master
said : " The demeanour is the difficulty.
When there is anything to be done, that the
young should undertake the burden of it ；
when there is wine and food that they
should serve them to their seniors ；— is this
to be considered filial piety ？ ，，

CHAPTER IX.— The Master said : " I
could talk to Hui for a whole day and he
never raised an objection, as if he were
stupid ； but when he withdrew and I ex-
amined into his conduct when not with me,
I nevertheless found him fully competent to
demonstrate what I had taught him. Hui I

A 子夏 問孝。 子曰、 色

難、 有事、 弟子服 其

勞、 有 酒 食、 先 生 饌，

曾 是 以 爲 孝乎。

九 子曰、 吾與回 言 終

日、 不 違， 如 愚。 退、 而

省其私 、亦足 以發，

iS9

II. X， XL

THE ANALECTS.

CHAPTER X.— CHARACTER WILL OUT. Note
the double climax 視、 觀、 察； 以、 由、 安、 I. 以

composed of 2. ' already ' twice joined 吕、 " to indicate
the thought and action already done." "VVms. It is used
in the sense of 行 or 用、 C. 以、 爲也、 To do. 爲
善者爲 君子、 爲 惡者爲 小 人、 He who does
good is a man of virtue, he who does ill is a petty man.

2. C. 觀比視 爲詳矣 、觀 is more precise than
IS^ 由、 從 也、 Whence, motive. Tho' a man do good,
if his motive be otherwise he is still no 君子、

3. C. 察 M»j 又； 6ll 詳矣、 察 involves increased
precision. 安、 所 樂也、 That in which he delights.
Tho' both the course of action and the motive be right, if
the man take no delight therein he is feigning, and how
can he for long maintain it ？

4- C. 焉、 何 也、 How? 瘦、 匿 也、 Hide, con-
ceal. How can the man be hidden ？ L. See what a man
does. Mark his motives. Examine in what things he rests.
How can a man conceal his character ！ etc. Z. respice

quid talis ag"at, observa motivum, examina de-

lectetur ； homo qui unquam latebit ？ etc. K. You look

.at how a man acts ； find out his tastes; ...how can

he hide himself from you ？ Couv. Si I'on considere les

actions d'un homme, observe motifs, examine

ce qui fait son bonheur, pourra-t-il cacher ce qu'il est ？

CHAPTER XL —" THINGS NEW AND OLD"
Mt XII. 52. Or, Warm up your old and learn the new,
and you may become a teacher oi others. Kuan. 'M^
温 習、 C. 故 者 舊、 Old. 若 夫 記 問 之 學 1)
無得於 心 而 所知有 陷 、 The learning that con-

- i6o

THE ANALECTS. II. X, XI.

+ 十

he was not stupid."

CHAPTER X.—!. The Master said :
" Observe what he does ； 2. look into his
motives ； 3. find out in what he rests. 4.
Can a man hide himself! Can a man hide
himself!"

CHAPTER XI. ― The Master said :
'* He who keeps on reviewing his old and
acquiring new knowledge may become a
teacher of others."

囘也 不愚、

子曰、 視其 所以。

二 111

觀 其 所 由。 察 其

所 安。 k 焉 廋哉。

人焉 廋哉。 .

子曰、 温 故而知

新、 可 以、 爲 師 矣。

i6i

II. XI, Xri, XIII. THE ANALECTS.

sists merely of memorising and questioning gives nc
mental power, and the result is a shallow knowledge. L.
If a man keeps cherishing his old knowledge, so as to
be continually acquiring new, he may be a teacher of
others. Z. recole antiqua et hinc deduc nova, et poteris
fieri prseceptor. K. If a man will constantly go over
what he has acquired, and keep constantly adding to it,
etc. Couv. Celui qui repasse dans son esprit ce qu'il sait
deja, et par ce moyen acquiert de nouvelles connaissances,
pourra etc.

CHAPTER XII.-— THE VERSATILITY OF THE
WISE MAN. 器 originally a receptacle, later any
utensil receptive or instrumental ； 器 1、 器 具、 機 暑 g 、
C. 器者各 適其用 而不能 相通、 ivery uten-
sil is suited to its own particular use and not for universal
employment. But the virtuous scholar 非特爲 一 才
― 藝 is not limited to one talent or one art. L. The
accomplished scholar is not an utensil. Z. Sapiens non
est unius usus vas. K. A wise man will not make him-
self into a mere machine fit only to do one kind of work.
Couv. (il est apte a tout.)

CHAPTER XIII.— PRACTICE BEFORE PREACH-
ING. A stronger phrase even than " He preaches what
he practises." Tzu Kung Intro. V. He first acts his
speech and afterwards 從 follows up 之 his already
materialised words with speech. C. 行之於 未言之
先、 言之 於旣行 之後、 He does it before he says
it, and says it after he has done it. 子貫之 患 非
言 之難而 行 之難、 Tzu Kung's weakness lay not
in difficulty of saying, but in difficulty of doing. L. Tsze

I 5 ,2

THE ANALECTS. II. XII, XIII, XIV,

十
四

不

子

後

子

從

先

■ITT 二

貝

小

君

之

行

問

君

人

子

其

君

子

比

周

子

不

而

子

器

CHAPTER XII. — The Master said:
The higher type of man is not a machine."

CHAPTER XIIL— On Tzu Kung ask-
ing about the nobler type of man the Master
said : " He first practises what he preaches
and afterwards preaches according to his
practice."

CHAPTER XIV. ― The Master said:
" The nobler type of man is broad-minded
and not partisan. The inferior man is
partisan and not broad-minded."

163

II. XIV, XV.

THE ANALECTS.

Ku ng asked what constituted the superior man He

acts before he speaks and afterwards speaks according- to
his actions. K. similar. Z. prius agit qua^ dicit, et
postea verba rem seqiiuntur. Couv. Le sage commence
par faire ce qu'il veut enseigner ； ensuite il enseigne.

CHAPTER XI\\ -riTTLOSOPHY AND PRE-
JUDICE. Or, The Philosopher is catholic, tolerant, and
not bigoted. For 君 子 and /J、 人 see Intro. VIII.
C. 、普 ® 也、 To extend everywhere. 比、 ff
黨也、 Biassed and part\--spirited. Also 周、 公； Im-
partial, and 比、 禾丄 prejudiced. Kuan. 間、 周 到 or 公
平； 比、 簡 私、 L. The sup. mrm is catholic and no
partizan. The mean man etc. Z. Sapiens est universalis
et non factiosus ； vulgaris homo est privati aftectus, non
universalis benevolenti^e homo. K. A wise man is
impartial not neutral. A fool etc. Couv. Le sage ainie
tons les honmies, et n'a de partialite pour personne.
L'homme vulgaire etc.

CHAPTER XV.- -LEARNING BY ROTE AND
LEARNING WITH THOUGHT. Or, Education with-
out meditation is useless. ？ Meditation without education is
risk)-. C. 不求諸 心 故昏 rf[j 無得、 He who does
not reflect will remain ignorant and learn nothing.
程 子 says 博 學、 審 問、 愼 思、 明 辨、 篤 行、 五
者 非其 一非學 也、 Wide culture, close investiga-
tion, careful excogitation, clear discrimination, unfailing'
practice, ~ of these five features it one be discarded what

remains is no longer learning. L perilous. Z. ad-

discere quin reflectas. tunc evaiiescat : periculosum.

K. Study etc. perilous. Couv. Entendre ou lire sans

164.

rHE ANALECTS. II. XV, XVI, XVII

七

驅

六

十
五

知

子

山
m

子

不

思

子

之

斯

學

由、

攻

則

罔'

學

知

也

乎

殆

心

而

之

而

不

CHAPTER XV. ― The Mastei said ：
" Learning without thought is useless.
Thought without learning is dangerous."

CHAPTER XVI. — The Master said :
" To devote oneself to irregular speculations
is decidedly harmful."

CHAPTER XVII. — The Master said:
" Yu ！ Shall I teach you the meaning of

165

II. XVI, XVII.

THE ANALECTS.

reflechir, est une occupation vaine ； reflechir, sans livre ni
maitre, est dangereux.

CHAPTER XVL— THE STUDY OF HERESY
HARMFUL. Or, to apply oneself to heterodoxy is
hurtful indeed. K. 攻、 專 門 做 devote oneself to.

C. 攻、 專治也 o 故 治木石 金玉之 工 曰 攻 V
Kung means entirely working upon, hence to work in

wood, stone, metal or precious stones is called kung.

One would like to credit Conf. with advising his disciples

not to " attack " 攻 heterodoxy, but such a view would

be heterodox indeed ！ 異端 非聖人 之道、 如楊

墨是也 。其率 天下至 於無父 無君、 " Strange
doctrines ，， means, whatever is not the Sage's teachings,
as for example those of Yang and Mei, who would lead
the Empire to deny both father and prince (anarchy).
程 子 adds Buddhism, and the 四書 合講、 Taoism.
But Yang and Mei were of a generation subsequent to
Conf., Buddhism was unknown in China, and Taoism not
yet formulated as a system. Probably the * strange
notions ' referred to were the spiritualistic extravagances
already existing in China, which are referred to in VII.
20, and wh. were at a later date incorporated in Taoism.
L. The study of strange doctrines is injurious indeed.
Z. applicari ad insolitas doctrinas, id est detrimentosum.
K. To give oneself up to the study of metaphysical
theories etc. Couv. Etudier des doctrines opposees (aux
enseignements des ancieiis sages), c'est nuisible.

CHAPTER XVII. —RECOGNITION OF IGNO-
RANCE IS GOOD FOR KNOWLEDGE. For 由
see Intro. V. 仲由、 Tz{i Lu. C. 其 所不 知 以

1 66

THE ANALECTS. II. XVII, XVIli.

knowledge ？ When you know a thing to
recognise that you know it, and when you
do not know that you do not know, 一 that
is knowledge."

CHAPTER XVIIL— I. Tzu Chang was
studying with a view to preferment. 2. The
Master said to him : " Hear much, reserve
whatever causes you doubt, and speak
guardedly of the rest ； you will then suffer
little criticism. See much, reserve whatever
seems imprudent, and act guardedly as to
the rest ； you will then have few regrets.

167

爲 知 之、 不 知爲 不知、

是 知 也。

十< ^ 張學千 祿。 A- 曰、 多

閗闕疑 • 愼 言 其 餘、 則

寡尤， 多 見 闕 殆、 愼 行

. K 餘、 則. 寡 悔、 言 寡 尤

II. XVII, XVIII. THE ANALECTS.

爲 知者、 What he did not know he passed off as know-
ing. L. When you know a thing to hold that you know

it ； to allow that you do not know it. Z. quod scis

reputes id scire, etc. K. To know what it is that you
know, and to know what it is that you do not know, 一 that
is understanding. Couv. Ce qu'on sait, savoir qu'on le
sait ； ce qu'on ne sait pas, savoir qu'on ne le sait pas : c'est
savoir veritablement.

CHAPTER XVIIL— THE DISCREET PROSPER.
I. Tzu Chang. Intro. V. C. 干 求也、 Aim at.
祿 o 仕之 奉也、 An officer's pay 皐、 L. learning
with a view to official emolument. Z. aspirabat ad
magistratus stipendia. K. studying with a view to pre-
ferment. Couv. etudiait en vue d'obtenir une charge avec
des appointements.

2. Kuan. 闕 。暫時 丢開； 尤、 批評、 C. 程子
says 尤、 罪自外 至者； 悔、 理 自內出 者、 Yu
is blame coming from without. Hui is the truth coming
from within. 多聞 見者學 之博； 闕疑 殆者擇
之精； 愼言 行者守 之約、 To hear and observe
much is the widening of culture ； to reserve the doubtful
and risky is the essence of selection (discretion) ； to speak
and act warily is the restraining advantage of self control.
程 子 says 脩天 爵而人 爵至、 He who cultivates
the dignities divine will acquire dignities human ； see Menc.

VI. I. 1 6. L put aside the points of which you

stand in doubt, while you speak cautiously etc afford

few occasions for blame perilous few occasions for

repentance in the way to get emolument. Z. multis

auditis sepone incerta, et caute dicas reliqua ； tunc

1 68

THE ANALECTS. II XVI 1 1, XIX, XX.

With little for criticism in your speech, and
little to regret in your conduct,— herein you
will find preferment"

CHAPTER XIX. — Duke Ai enquired
saying : " What should I do to ensure the
contentment of the people ？ " " If you pro-
mote the upright and dismiss the ill-doer,"
replied Confucius, " the people will be
contented ； but if you promote the ill-doer
and dismiss the upright, the people will
be dis-contented."

CHAPTER XX.— When Chi K'ang Tzu
asked how to inspire the people with respect

1 60

行 寡悔， 祿在其 中矣。

十九 哀 公 問曰、 何 爲則民

服。 孔 子 對 曰、 舉 直 錯

. 諸枉、 則 民服： 舉枉錯

諸直、 則民 不服。

二十季 康子問 使民敬 忠

II. XVIU, XIX.

THE ANALECTS.

modicum errabis ； en stipendium in his consisit. K.
Read and learn everything, but suspend your judgment
on anything of wh. you arc in doubt ； for the rest,
be careful in what you say : in that way you will
give few occasions for men to criticise etc. Mix with

the world and see everything, but do not meddle

with self-reproach ； cannot help getting preferment,

even if you would. Couv Apres avoir beaucoup

vu (considere les exemples des anciens et des mo-
dernes), etc.

CHAPTER XIX.— JUSTICE MAKES A CON-
TENTED PEOPLE. Ai (name 蔣） was Duke of Lu
(B. C. 494-467) when Confucius was recalled from his
voluntary exile. See Intro. II. Hence this conversation
must have occurred late in the Sage's life. originally
written 般.、 to manage a boat, (Wms), hence governed,
acquiescent. Note the 孔 -J 對 the Sage'i; name being
given and the 對 used in deference to the rank of the
interlocutor. The 直 and 枉、 straight and crooked, are
generally interpreted in the concrete sense rather than in
the abstract, referring to men rather than to affairs. C. 錯
捨置、 To set down, or aside. 諸 〇 衆 也 plural.
Kuan. 擧起正 直的人 棄 掉攏總 不直的 人、
L. What should be done in order to secure the submis-
sion of the people Advance the upright and set aside

the crooked, then the people will submit etc. Z. quid

agam etc '. . eleva probos, abdica omnes per versos, tunc

populus acquiescet. K. Uphold the cause of the just
and put down every cause that is unjust, and the people
will submit. Couv. Si le prince el eve aux charges les

170

THE ANALECTS.

11. XX, XXI.

homines vertueux, et ecarte tous les honimes vicieux, le
peuple sera satisfait ； mecontent.

CHAPTER XX.— MUTUAL EMULATION BY
PRINCE AND PEOPLE. 季 康 子 posthumous title
of 季 孫 月巴、 chief of the three great families of Lu,
II. 5. 康" Easy and pleasant, people- soother ,， (L). 肥
the Fat. The 以 is generally ignored here, apparently
without reason ； L. takes it as 與、 C. 莊 $fi 容 貌 端
嚴也、 With grave and reverend mien, 慈〇 慈 於衆、
Kind to all. 善 is taken in the sense of moral goodness,
and 勸 、 tho' ( persuasible ' suggests itself, is taken in an
active sense, 民 有所勸 而樂於 爲善、 Kuan.

勸、 彼 jl'b 働 也、 L to urge themselves to virtue.

Let hi 111 preside over them with gravity advance

the good and teach the incompetent ； -― then they will eager-
ly seek to be virtuous. Z sicque ad virtutem ex-

citetur promove bonos et instrue debiles, tunc ex--

citabitur. K to inspire a feeling of respect and loyalty

in the people, in order to make them exert themselves for

the good of the country Advance those who excel in

anything and educate the ignorant, etc. Couv. Que le

prince el eve aux charges l es honimes de bien et forme

ceux dont la vertu est encore faible, et il excitera le peuple
a cultiver la vertu.

CHAPTER XXL— THE PUBLIC SERVICE NOT
CONFINED TO OFFICE. i. This incident is at-
tributed to the first year of Duke Ting. B. C. 509. The
use of the Sage's surname indicates that the enquirer was
not a disciple.

2. The quotation is from the 書經、 XXI. i， where

171

IL XXI， XXII.

THE ANALECTS.

a minister is appointed in consequence of his exhibition of
these qualities, the extension of wh. makes good govern-
ment, as the State is but an extension of the family. 施
於 有政、 Are to be exhibited in the holder (or affairs)
of office. 奚 其、 Why should THAT 爲 （以 爲) be
deemed 爲政 to be exercising government. Kuan. 施
=傲 出來； 於 二在、 C. 孔子 之不仕 有難以
語、 It was difficult (not polite) for Conf. to announce his

real reason for refusing office. L. What does say

of filial piety ？ ― ' You are filial, you discharge your
brotherly duties. These qualities are displayed in govt.*
This then also constitutes the exercise of govt. Why-
must there be THAT to make one be in the govt. Z.
annales nonne memorant pietatem ？ Scilicet pietatem et
benevolentiam in fratres, extends ad habendum gubernium,
hoc etiam est gerere gubernium ； etc. K. What does the
* Book of Records ' say of the duties of a good son ？ * Be
dutiful to your parents ； be brotherly to your brothers ；
discharge your duties in the govt of your family ！ These

then are also duties of govt etc. Couv pourquoi 】ie

prenez vous aucune part au gouvt ？ Faire regner la

vertu dans sa famille par son exemple, c'est aussi gouver-
ner. Remplir une charge, est-ce la seule maniere de
prendre part au gouvt ？

CHAPTER XXII.— GOOD FAITH THE LINK
BETWEEN A MAN AND HIS PROGRESS. 信、
A man standing by his word, reliable, faithful. The 合
講 says : As ：鋭 or 輒 is the link connecting ( 目接)
the ox or horse to the carriage, so 信 is the link connect-
ing man and man 己與人 相 接處、 C. The 大 車

1/2

THE ANALECTS.

II. XX, XXI.

and loyalty, so that they might be mutually
emulous (for the welfare of the State), the
Master said : " Lead them with dignity and
they will be respectful ； be filial and kind
and they will be loyal ； promote those who
excel and teach the incompetent, and they
will encourage each other."

CHAPTER XXL— I. Some one address-
ed Confucius with the remark : " Why, Sir,
are you not in the public service ？ " 2. 丁 he
Master answered : " Does not the Book of
History say concerning filial duty, 一 ' But

173

以 勸、 如 之 何。 子 曰、 臨

之 以 莊則敬 、孝 慈 則

忠、 舉善 而敎不 能 則

*i I t 謂孔子 曰、 子 奚 不

爲 政。 IV 曰、 書 云 孝 乎、

II. XXII, XXIII.

THE ANALECTS.

is described as a wagon for drawing loads on level ground.
It was drawn by an ox or oxen yoked between the shafts.
The 小 車 was a carriage to ride in, drawn by a pair of
horses attached to a pole. The 親 and the |J[ took the
place, at the opposite end of the shaft, of our modern
splinter-bar, or whiffle-tree, being the cross-bar to wh. the
animals were attached ； in the former case it ( 親 ) seems, to
have been attached to the two shafts, in the latter case
(輒) to have hung from the curved end of the carriage-
pole, tho' C. implies that they were, in the one case, a
hook or similar attachment on the cross-bar, and in the
other case, the hooked end of the pole itself. 鋭。 車袁 端

橫木縛 鯢以駕 牛 者。 軏、 轅 端上曲 鉤 衡

以駕 馬者、 L truthfulness ete. How can a large

can iage be made to go without the cross-bar for yoking
the oxen to, or a small carriage without the arrangement
for yoking the horses. Z. veracitate. . .... rrtagnum

plaustrum sine bourn jugo, et parvus currus sine equorum
jugo. K. good faith. A cart without a yoke and a car-
riage without horses, etc. Couv. sincerite. joug pour le
boeuf, joug pour les chevaux.

, CHAPTER XXIII.- -THE PAST THE MIRROR
OF THE FUTURE, i. For Tzu Chang see Intro. V.
世 while meaning a generation of 30 years is here usually
interpreted by ' dynasty,' viz. C. 王者易 姓受命
爲 一 世、 When a royal line of different surname from
its predecessor receives its (Divine) appointment it forms a
世 dynasty. L. whether the affairs of ten ages after
could be known. Z. an decern dynastiarum detur
prsenoto. K. the state of the civilisation of the world.

174

THE ANALECTS. II. XXI, XXII, XXIII.

one's duty as a son and friendliness to one's
brethren are shewn forth in the public
service ' ？ These then are also public service.
Why should that idea of yours be considered
as constituting public service ？ "

CHAPTER XXII.— The Master said : "
A man who is without good faith ― I do
not know how he is to get on. A waggon
without its yoke-bar for the ox, or a carriage
without its collar-bar for the horses, how can
it be made to go ？ ，，

CHAPTER XXIIL— Tzu Chang asked
whether the condition of things ten ages

. 1；5

惟孝、 友于 兄弟、 施於

有 政、 是 亦 爲 政、 奚 其

爲 爲政。

f 一子曰 ，人 而無信 1 不知

其 可 也. 大 車 無 g 。小

車 無 輒、 其 何 以行之

廿三 4^ 張 問十世 可知也 e

11. XXIII, XXIV. THE ANALECTS.

Couv. ce que feraient les empereurs de dix dyn. sue-
cessives.

2. 夏殷 ( or 商) and [Sj were the three great dyn.
of antiquity. Conf. answers that the main principles of
society are inalterable. C. 所因 謂 三 綱 五 常、
What are perpetuated are the three bonds of society and
the five cardinal virtues, i.e. the bonds between 君 and 臣 、
父 and 子、 夫 and 婦； and the virtues 仁 義 jjg 智
信、 Non-essentials may change, e.g. 文 章 and 制度、
but not the essentials Kuan. 損二减 去； 益二力 il 添、
L. followed the regulations of the Hea ； wherein it took

from or added to them may be known Some other

may follow the Chow, hut tho' it should be at the distance
of a hundred ages, its affairs may be known. Z. Yin in-
iiitebatur in dynastias Hia principles, etc. qune forte
siiccedent dyn. Tclieou, licet centum essent dyn. , possunt
sciri. K. The present Chou dyn. adopted the civilisation
of the House of Yin ； what modification, etc. Perhaps
some other may hereafter etc ； but should that happen a
hundred generations after this, etc. Couv. La dyn. des
Tcheou a adopte les prescriptions de la dyn. des In, etc.

CHAPTER XXIV.— SYCOPHANCY AND PUSIL-
LANIMITY. I. 鬼 means a disembodied spirit, i.e.
the manes of one's ancestors. Kuan. 人 死 爲 鬼、 C.
非 其-所 當祭 之鬼、 Not a spirit he ought to wor-
ship. 詔。 求媚 也、 Currying favour, toadying. K. 諮
奉承、 L. For a man to sacrifice to a spirit 、vh. does
not belong- to him is flattery. Z. 鬼 genius, 讓 adulatio.
K. To worship a spirit to whom one is not bound by a
real feeling of duty or respect is idolatry.

176

THE ANALECTS.

11. XXIII, XXIV

hence could be foreknown. 2. The Master
answered : " The Yin dynasty perpetuated
the civilisation of the Hsia ； its modifications
and accretions can be known. The Chou
perpetuated the civilisation of the Yin, and
its modifications and accretions can be known-
Whatever others may succeed the Chou, their
character, even a hundred ages hence, can
be known."

CHAPTER XXIV. — I. The Master
said : ，， To sacrifice to a spirit not one's own

子曰、 殷因 於 夏 鱧、 所

損 益可 知 也、 周 因 於

殷 鱧、 所 損益可 知 也、

其 或繼 周者、 雖百 世、

廿 閥 子曰非 其鬼而 祭之、

177

II. XXIV. THE ANALECTS.

2. Kuan. 應 該 做 的 Duty. L.K. What is right.
Z. esse aequum. Coiiv. une chose qu'il sait etre dc son
devoir. 勇、 L.K. Couv. courage. Z. fortitudine.

178

THE ANALECTS.

II. XXIV.

is sycophancy. 2. To see the right and not
do it is cowardice "

0 義 不

爲、 無 勇 也。

III. I.

The Analects.

VOLUME II.

BOOK III.

THE EIGHT DANCERS.
Concerning Manners and Music.

CONTENTS OF THE BOOK. As the first Book
treats of Learning and its fundamentals, and the second of
Right Principles of Government, the third proceeds to the
consideration of Ceremonies and Music, those adjuncts of
good government so dear to the heart of Confucius.

CHAPTER L— USURPATION OF RITES LEADS
TO USURPATION OF RIGHTS. Date circ. 515 B.C.
The 季 叔 and 孟 families were all descendants of Duke
Huan 桓 B.C. 710, upon whom permission to use Imperial
rites had been bestowed ； but for a mere cadet . like Chi to
employ them amounted to an assumption of ducal powers,
just as an offering of the Imperial sacrifice to Heaven by
any one but the Emp. would to-day be tantamount to the
assumption of sovereignty. The Comm. say. If he could
bear to do this he could bear to anything ； even to murder
his parent or his prince. As to the 八 there is a
difference of opinion in regard to the number of performers.
C. says some assert that an Emp. had 8 bands of 8 men, a
noble 6 of 6, a minister 4 of 4 ; and an officer 2 of 2 ;
others that every consisted of 8 men. The men waved

180

III. I, II,

The Analects.

VOLUME II.

BOOK III.

取 g m 忍 可 八

CHAPTER I. ― Confucius said of the
head of the House of Chi, who had eight
rows of dancers performing in his Temple :-—
" If he can bear to do this, what can he not
bear to do ？ "

CHAPTER II.— The members of the
three great houses of Lu used the Yung Ode
at the removal of the sacrifices. The Master
said : —

.<： ^ 第 三

孔 子 謂 季 氏、

^舞於 庭、 是

忍 也、 孰不可

也。

三 家 者、 以 雍

子曰， M 維辟

天子穆 穆、 奚

i8i

III. I, II.

THE ANALECTS.

wands with pheasants' tail feathers attached, as the 生
still do at the Conf. sacrifices. Z. makes the remark of
Conf. begin with 季氏、 but the Comm. are against such
an interpretation. 氏 formerly meant 姓、 but is now
used for a married woman's paternal surname. Another
interpretation of 是 可 忍 etc. is. If this can be borne
what may not be borne ！ L. eight rows of pantomimes in
his area etc. Z. octo chores saltantes in aula ； id potest
ferre, quid jam non poterit audere. K. eight sets of

choristers in their family chapel If this is allowed to

pass etc. Couv. huit choeurs de pantomimes qui chantaient

dans le cour S'il ose se permettre un tel abus, etc.

CHAPTER II,— A VERSE THAT DID NOT FIT.
The 三 家 were the three noble families of Lu, cadets of
the ducal house, known as 孫、 叔 孫 and 季孫、
L. They assembled together, as descendants of Duke
Huan, in one temple. To this temple belonged the 庭
named in last chapter, wh. is called 季 氏庭、 because
circumstances had concurred to make 季 氏 the chief of
the three families. For the 雍 (誰) Ode wh. they impro-
perly used see 詩 經 Pt IV. Bk I (ii) Ode vii. C. 徹
祭畢 而收其 也 o The withdrawal of the utensils
at the close of the sacrifice, ff^ 助 .[j^Q Aiding.
公、 諸候 也 o Princes, or nobles. 穆 穆、 深遠之
意、 Profound and far-away, exalted, absorbed ； L. pro-
found and grave ； Z. religione plenus ； K. august ；
Couv. tres respectueuse. The 維 is translated nonnisi by
Z ； and by tons and solomodo by Couv. ； but it seems
better treated as a euphonic auxiliary ； Kuan interprets
by 是、 I- while the vessels were being removed,

182

THE ANALECTS.

III. III. IV.

Assisting are the princes, —- the Emp. looks etc. Z ad

toUendam sacrificii iiiensam quomodo usurpatur etc.

K. concluded the service in their chapel by chanting the
hymn used only on occasions of Imperial worship.

CHAPTER III.— WORSHIP WITHOUT VIRTUE
INCONGRUOUS. 人 而 etc. A man yet without 仁
as to 鱧 what ？ For 仁、 禮 and 樂 sec Intro VIII.
C. 禮 樂 are attributes ot the true man, and apart from
the true man, however elaborate they be, of what use are
they ？ C. thinks that this cap. arises out of the two last,
and indicates that the character and temple service of the
three Families are referred to. Kuan says : A man
without a natural (i.e. good) heart 本 心 how are you to
teach him 禮 樂 ？ L. If a man be without the virtues
proper to humanity what has lie to do with the rites ot

propriety ？ music ？ Z. homo qui non sit pius, quoad

ritus quomodo ？ K without moral character, what

good can . the use of the fine arts do him ？ Couv. peut-il
accomplir les ceremonies ？ cultiver la musique ？

CHAPTER IV. — SINCERITY BETTER THAN
FORMALITY. I. Lin Fang, Intro. V. C. says the
lavishness of the age prompted this question. 禮 Intro
VIII. 本 has two meanings 根 本 and 本始 ($} 爲)、
根 本 would give " the radical principles in ceremonies/'
but the 合 講 interprets it here by 本始、 initial prin-
ciple, or first thing. L. the first thing to be attended to
in ceremonies. Z. petiit rituum potissimum. K, the
fundamental principle of art. Couv. la chose la plus
necessaire.

2. 哉" An exclamation of praise or surprise ，， Wms.

183

III. IV, V.

THE ANALECTS.

Kuan. 稱 讚的- 口氣、 C. Conf. 大 其 問 magnified
his question, for he who understood the 本 would find
therein the whole body of li ，禮之 全體、 I.Z. idem.
K. That is a very great question. Couv. Oh ！ que cette
question est importante ！

3. 與 其 寧 Rather then be lavish better be frugal.

禮 is of two kinds, 吉 and 四 、 felicitous and infelicitous.
Here as contrasted with 喪 it is taken by the 備 旨
comm. to refer to 吉 禮 felicitous occasions, e.g. 冠 婚
祭 Capping (when coming of age), marriage, and sacrifices.
C. 爲、 治 也 3 control, attend to ； e.g. Mencius VII. I.
23. 爲 其田嗜 " Let them carefully cultivate their
grain fields and flax fields." Kuan. 爲、 治 講究、
C. The golden mean between lavishness and economy,
between ceremoniousness and excessive grief, is the desi-
deratum. The external rites should symbolise the internal
emotion, for 先 有賀而 後有文 reality takes prece-
dence of expression, and 質乃 禮之本 也、 the sub-
stantial emotion is the basis of li. L. In festive ceremonies

it is better to be sparing than extravagant ceremonies

of mourning... ...deep sorrow than a minute attention to

observances. Z. In ritibus potius quam prodigalites

praestat sobrietas concinnitas moeror. K. in the

art used in social usages it is better to be simple than to be
expensive etc. Couv. il faut mieux rester en-deca des

limites que de les depasser, la douleur qu'un appa-

reil pompeux.

CHAPTER v.— UNCIVILISED ORDER BETTER
THAN CIVILISED ANARCHY. An alternative interp.
is : The I Ti with their princes are not in the bereft

184

- THE ANALECTS. III. Ill, IV.

" ' Assisted by princes and noblemen,
Solemnly stands the Son of
Heaven,' ―

What application can this have in the Hall
of the three Families ！ "

CHAPTER ITT — The Master said ：一" A
man who is not virtuous, what has he to do
with worship ？ A man who is not virtuous,
what has he to do with the music (of the
temple) ？ ，，

CHAPTER IV.— I. Lin Fang asked
what was the chief principle in ceremonial
observances. 2. The Master answered : 一
" A great question indeed ！ 3. In ceremo-

於 三 家 之 堂。

三 子曰、 人而不 仁、

如 鱧何、 人而不

仁、 如 樂 何。

g 放問禮 之本。

日、 大哉問 U k

與 其 奢 也、 寧 儉、

喪、 與 其 葛 也、 寧

185

III. V， VI.

THE ANALECTS.

condition of all our Summer Land. 夷 the tribes to the
n.e. (合 講 says w.) 狄 those to the n. The ancient
comm. interpret 不 如 by " are still not equal to," but the
modern by 不 似 simply "not as." The 合 講— says
諸、 衆 也〇 the many, all, i.e. multitudinous. 夏、 大
也。 great. C. t 、古 無字通 ffio anciently inter-
changed with 無、 子傷 時之亂 而難之 o The
Sage grieved over the anarchy of the times and bewailed
it. L. The rude tribes of the e. and n. etc. not like the
States of out great land wh. are without them. Z. Barbari
occidentales et boreales etc. non sicut frequentissimi Sinae
qui non habent. K. The heathen hordes of the N. and

E whereas now in China respect for authority no

longer exists anywhere. Couv, Les barbares de 1' orient
etc. sont moins miserables que les nombreux peuples de la
China ne reconnaissant plus de prince.

CHAPTER VI.— THE GODS ARE ABOVE BRI-
BES. Date about B.C. 480. 季 氏 see III. i. 冉有
A disciple of Conf. in the service of the Chi family, v.
Intro. V. C. 族、 祭 名:） the name of a sacrifice. 泰
jjj the chief of the 五 嶽 the five great mtns of China,
situated in Lu, now Shantung, two miles north of 泰安
縣、 The sacrifice to this mountain was a ducal privilege,

cf. III. I. 天 子祭天 地諸 候祭 國內山 川 0

The worship of heaven and earth belong to the Emp., that
of the hills and rivers in a principality to its prince, hence
the action of 季 氏 was a usurpation and useless^^ as
不 享 非 禮、 the gods take no enjoyment in improper
offerings. 女二汝 o 曾 etc. cf. 11. 8. "have you said "
etc. For Lin Fang see preceding cap. i.e. Lin Fang had

186

THE ANALECTS.

III. V， VI

nies in general, it is better to be simple than
lavish : and in the rites of mourning, heart-
felt distress is better than observance of
detail."

CHAPTER v.— The Master said:—
" The tribes of the east and north have their
princes, and are not, like all our great land,
without"

CHAPTER VL— When the chief of the
Chi family was going to sacrifice on Mount
T，ai， the Master addressing Jan Yu said : ―
" Can you not save him from this ？ " "I

五子曰 、夷 狄之有

君， 不如 諸夏之

亡 也。

六 季氏旅 於 泰 山。

子謂冉 有曰、 ■

弗 能 救 與。 對 曰、

不 能。 子曰、 嗚呼、

III. VI, VII.

THE ANALECTS.

just learnt the foundation principles of 禮 and was the mtn
god more ignorant than he ？ L. Alas ！ will you say that
the T'ae mt is not so discerning as Lin Fang ？ Z. Heu ！

ergone dicetur nec aequare Lin Fang ？ K. was going

to offer sacrifice on the top of etc. Ah then it is useless to

say anything more do you think not as L.F.

Couv. dira-t- on que les Esprits sont moins intelligents

que L.F.

CHAPTER VIL— A GENTLEMAN IS NEVER
CONTENTIOUS. 君 子 Intro VIII. Here described
as 尙徳 之人、 a lover of virtue, 心 平氣和 of
calm mind and unruffled spirit 無所爭 nothing in wh.
he contends. Kuan 爭、 爭 勝 or 佔 先 strive for
mastery, or precedence. 必 也 射 乎 if he must, shall it
be in archery? Kuan. 如 ；!^ 要尋出 他爭勝 的 地
方、 必， 是射 fj? 的 時 候 嗎 0 讓 give place to ；
Kuan. 讓 人先行 。揖 and 讓 apply to 升、 下 and
飮、 Archery was of three kinds, 大射、 賓射 and 燕
射、 The 大、 according to 合 講 may be called Court
Archery, the 賓 military archery, being confined to 士
officers, the 燕 recreation archery. The rules were similar
in all. In the 大 射 three sets of competitors advanced
together to the shooting pavilion 堂、 each set consisting of
3 men. The rules of courtesy were all duly laid down.
The loser, then as now, did not " stand a drink ，， but took
his punishment by drinking it himself. The ^、 which is
read in the departing tone, indicates that the winner offered
it. L. The student of virtue has no contentions. If it be
said he cannot avoid them shall this be in archery ？ But
he bows complaisantly etc. Z. Sapiens nihil est in quo

i88

THE ANALECTS. III. VI, VII, VIII.

倩
兮

八

子" 其

盼
兮

問

0
巧

也

子

而

卞

而

必
也

射
乎

七

子
曰

林 曾

放 謂
乎 泰

子

揖 所

cannot," he replied. " Alas ！ ，， sai
Master, " is that not saying that the Spirit of
Mount T'ai is not equal to Lin Fang? "

CHAPTER VIL— The Master said:—
"A gentleman never contends in anything
he does. 一 except perhaps in archery. Even
then, he bows to his rival and yields him the
way as they ascend the pavilion ； in like
manner he descends and offers him the
penalty cup, ― in his contentions he is still a
gentleman."

CHAPTER VIII.— I. Tzu Hsia asked :—
" What is the meaning of the passage, ——

u 二 4 i

189

111. VII, VIII.

THE ANALECTS.

contendat ； si plane esset, nonne in sagittando foret ？ At
salutat obsequenter etc. K. A gentleman never competes
in anything he does, ― except perhaps in archery. But
even then, when he wins he courteously makes his bow
before he advances to take his place among the winners ；
and when he has lost he walks down and drinks his cup of
forfeit etc. Couv. Le sage n'a jamais de contestation.
(S'il en avait), ce serait certainement quand il tire a
I'arc. (Avant la lutte), il salue humblement ses adver-
saires, et monte a I'endroit prepare. (Apres la lutte), il
boit etc.

CHAPTER VIII.— MORALS FIRST, MANNERS
AFTER. I. Tzu Hsia, Intro V. The quot. is from one
of the 逸詩、 poems excluded from the Odes by Conf. ；
but its first two stanzas appear in Odes 1. v. 3. What
artful smiling dimples ！ What splendid eyes well defined ！
A plain ground taken for colouring ！ Tzu Hsia's difficulty
was with the 以爲、 which he read " regarded as," instead
of " can be," or " to be used for." C. 子夏 疑其反
謂 以素爲 «b C. 盼、 目 黑白分 也 3 Good
definition of pupil and sclerotic. 素：） 粉地 畫 之： H
也。 The white ground, the basis of the painting. • 茅询、
采 色 m 之飾也 3 The decorative colouring, the
adornment of the picture. L. The pretty dimples of her
artful smile ！ The well-defined black and white of her
eye ！ The plain ground for the colours. Z. Venustum
ridens ducit rictum, pulcher oculus distincte nitet, et ex
albo facit coloratum. K. Her coquettish smiles, How
dimpling they are ； Her beautiful eyes, How beaming they
are ； O fairest is she Who is simple and plain. Couv.

190

THE ANALECTS.

III. VIII, IX.

* As she artfully smiles
What dimples appear ！
Her bewitching eyes
Shew their colours so clear.
Ground spotless and candid
For tracery splendid ！?"

2. " The painting comes after the ground-
work," answered the Master.

3. " Then Manners are secondary ？ ，， said
Tzu Hsia. " ' Tis Shang who unfolds my
meaning," replied the Master. " Now indeed,
I can begin to discuss the poets with him."

CHAPTER IX.— The Master said:—
" I can describe the civilisation of the Hsia

素以爲 絢兮、 何

謂也。 曰， 繪事

後 素。 一 {5T 0 後. 乎。

子曰、 起. 予卷商

也、 始可與 1 一一 in 詩

B 矣。 •

九子曰 、夏鱧 吾 能

言 之、 祀 不足徵

191

III. VIII, IX.

THE ANALECTS.

Un sourire agreable plise elegamment les coins de sa
bouche, etc.

2. C. 繪 事、 繪 畫之 事也 3 後素、 後於素

也 3 The ancient comm. take the opposite view to this.
L. The business of laying on the colours follows the
preparation of the plain ground.

3. cf. 1. 15. C. m. 必 以 忠信爲 質。 Li de-
mands integrity as its basis. 起：、 猶 發 也。 To expand
so to speak. Kuan. 開 發 心 思 ； Also 畫 工不是

先用五 采的、 是先 用白粉 傲底子 0 L. Ce-
remonies then are a subsequent thing. Z. ritus etiam
subsequitur ？ K. Then art itself is a matter of secondary
importance ？

CHAPTER IX.— AN ARCH^OLOGICAL LA-
MENT. Hsia dyn. B.C. 2205 ― 1767 ； Yin 1766— 1 123.
The descendants of the Hsia Dyn. dwindled into princes of
the Ch'i State (K'aifengfu, Honan) ； those of Yin into
princes of Sung (Honan). They maintained the sacrifices
to their Imperial ancestors, but a blight had come upon
their records and their education, and Conf. sought in vain
for confirmation of the meagre ancient records. K. likens
Hsia li to ancient Greek civilisation, and Ch'i to modern
Greece ； also Yin to ancient Rome, and Sung to modern
Italy. C. 徵、 譲也 a To witness to, but an old comm.
interprets by 成之 completes it. 文、 典籍 也 ？ ca-
nons, records. 獻、 賢也 3 The 合講 says ： 殷朝制

度 文章之 禮我能 言其大 g 以示人 3 The
usages and culture of the Yin dyn. I can in a genera! way
explain for the information of others, etc. L. I am able
to describe the ceremonies of the Hea, but Ke cannot

192

THE ANALECTS.

III. IX, X'

十

觀而子
之 往 曰、
矣者歸

0 、 »

吾 自
不 旣
欲 灌

dynasty, but the descendant State of Ch'i
cannot render adequate corroboration. I can
describe the civilisation of the Yin dynasty,
but the descendant State of Sung cannot
render adequate corroboration. And all
because of the deficiency of their records and
wise men. Were those sufficient then I
could corroborate my views."

CHAPTER X.— The Master said : " At
the quinquennial Sacrifice (in the Lu An-
cestral Temple), after the libation has been
sprinkled, I have no further wish to look on,"

萬

文

之、

則

獻

宋

殷

吾

不

能

足

吾

徵

故

徵

n 匕

之

193

III. IX, X, Xr. THE ANALECTS.

sufficiently attest my words, etc. Z. dynastiae Hia ritus.
K. I can tell you of the state of the arts and civilisation
etc. Couv. Je puis exposer les ceremonies etc.

CHAPTER X. — RITES USURPED A GRIEVAN-
CE TO THE RIGHTEOUS. 自 旣 灌 而 往 者。
From after the outpouring and onwards. C. The | 帝
(v. next cap.) was a sacrifice offered, it is said, once in 5
years to the manes of the primal ancestor 始 祖 of the
imperial family, along with the first emperor of the dyn.,
and as such should only be offered by the Emp.， but in
consequence of the merirorious service of Duke Chou of
Lu, his nephew, the Emp. Cheng (成 son of 武)， had
granted him the use of imperial rites. After the libation
inviting the presence of the spirits 降 神 had been poured
on the ground, the performance of the ritual in the Lu
temple wrongly implied that King Wen was primal ancestor
and the Duke of Chou first sovereign, an absurdity wh.
displeased Conf., hence this remark. L. At the great
sacrifice, after etc. Z. quinquennale sacrificium etc. K.
At the service of the great Ti sacrifice (the ' Mass ' in
ancient China) etc. Couv. Dans le ceremonie Ti, tout ce
qui suit les libations me deplait ； je n'en puis supporter la
vue, -

CHAPTER XL— RIGHT APPREHENSION OF
RELIGION MAKES GOVERNMENT EASY. 歸 is
applied to several sacrifices, but here and in last cap. q. v.
it is referred to the 大 or quinquennial sacrifice. C. 先

王 報本追 遠之意 奠深於 歸非仁 孝誠敬
之 至 不 足 以 與、 …… 不 王 不 ipfo There was no
profounder way amongst the ancient kings for transmitting

194

THE ANALECTS.

III. XI, XII.

士 +

神

祭-

說

祭

在

如

指

其

者

不

問

如

子二

在

、

如

知

歸

不

祭

掌

示

於

之

祭。

吾

神

諸

天

知

說
0

不

如

斯

下

其

子

CHAPTER XI. ― When some one asked
the meaning of the quinquennial sacrifice,
the Master replied : ― " I do not know. He
who knew its meaning, would he not find
himself in regard to the whole Empire as if
he were looking upon this ？ " ― pointing to
his palm.

CHAPTER XII.— I. He sacrificed (to his
forefathers) as if they were present ； he sacri-
ficed to the gods as if the gods were present.
2. The Master said : " For me not to be
present at a sacrifice is as if I did not
sacrifice."

195

III. XI, XII.

THE ANALECTS.

a perpetual memorial of their departed than the jj^、
wherein he who failed in kindness, sonship, sincerity and

reverence was unfit to associate none but a king might

offer it. 知 禪 之 說 則 狸 無不明 誠無不 1^
而治天 下不難 矣。 He who understood the 賴
would understand all principles, his sincerity would be
perfect, and to rule the Empire would not be difficult. C.
asks in surprise if 、ve are to infer from Conf s answer that
there was anything he really did not know ！ 璧人於
此豈 眞有所 不知也 哉 〇 He could not explain
without reflecting on the impropriety of the Duke of Lu in
maintaining this sacrifice. 之 於 The position of him
who knew in regard to the Empire, 其 如 it would be
etc. 示 is interpreted by 視、 L. would find it as easy
to govern the empire as to look on this. Z. qui sciret
ejus significationem, quoad imperii res, is nonne quasi
respiceret in hoc ？ K. as easy to rule the world etc.
Couv. Celui qui le saurait, n'aurait pas plus de difficulte a
gouverner I'empire qu'a regarder ceci.

CHAPTER XII.— THE DOCTRINE OF THE
REAL PRESENCE, i. C. 程子曰 、祭 祭先祖
也 〇 fi^ 神 祭 夕 f ff 昨 也 〇 By 祭 is meant sacrifice to
ancestors, by 祭 神 is meant sacrifice to spirits other than
those of ancestors (nature worship) . The principle exhibit-
ed in the former worship is 孝、 in the latter 敬、 C.
thinks the disciples here record the Sage's mode of worship.
The text itself sheds no light thereon. L. He sacrificed
to the dead etc. Z. Parentabat sicut adessent : litabat
spiiitibus etc. K. worshipped the dead as if he actually
felt the presence of etc. Couv. faisait des offrandes a ses

196

THE ANALECTS.

III. xir, xrii.

parents defunts et aux Esprits tutelaires, comme s'il les
avait vus presents.

2. Note 與。 Or, To me absence from sacrifice is the
same as not sacrificing. Conf. deemed absentee worship
no worship. It was apparently a custom in ancient times,
as in modern, to worship by deputy. C. 誠爲實 禮
爲 虛。 Sincerity is the substance, the ceremony the
shadow. L. I consider my not being present at the
sacrifice, as if I did not sacrifice. Z. ego si non intersum
litamini etc. K If I cannot give up my heart and soul

when I am worshipping, as if I have not worshipped.

Couv. Un sacrifice (que je ferais offrir par un autre) etc.

CHAPTER Xm. — OFFENCE AGAINST THE
SUPREME CLOSES EVERY OTHER DOOR.
Wang-sun was a powerful officer of Wei 衛、 who by this
question sought to induce Conf. to pay court to himself as
one actually more powerful than his master. Amongst the
household gods the 奧 occupied the post of greatest
honour, in the s. w. corner of the hall ； the 籠 occupied a
humble unseen position in the kitchen, yet it was the more
useful and influential post. The 5 lares et pe nates were,
the 戶 wh. guarded the doors, the 憲 or kitchen god,
the 中 霞 for the apartments, the P5 for the gates, the
for the hall. The 奧 was additional, and was the most
honoured, as at the sacrifices to the others the offerings
were afterwards spread before it and an effigy, or living
person, was enthroned to receive the honours. L. It is
belter to pay court to the furnace than to the s. w. corner.

Z. potius quam eblandiri apud spiritum aulae, foci.

K. the God of the Hearth than to the God of the House.

197

III. xiir, XIV.

THE ANALECTS.

Couv. au dieu de foyer qu'aux esprits tutelaires des
endroits les plus retires de la maison.

2. One of the loftiest utterances of Conf. C. here
interprets, 天卽理 也，、 ： 尊無對 Heaven is Law,
unequalled in honour ； and to infringe the Law 逆现 is
to sin against Heaven. Legge somewhat needlessly critices
this definition, for elsewhere Chutzu describes 天 by 在
上而有 主宰者 亦是天 o He Who is above as
Lord is also (called) Heaven. The g» 講 defines the
terms by 天 則 無 所 不 包、 理 則 無 所不在 o
Heaven embraces all things, Law pervades all things ； and
says of him who sins against Heaven 更無所 禱以免
罪乎、 Where indeed can be pray for pardon for his
sins ？ L. He who offends apainst Heaven has none to
whom he can pray. Z. committ^ns peccatum in coelum,
non habet quern deprecetur. K. a man who has sinned
against God, ― it is useless to pray anywhere at all, Couv.
L'un ne vaut pas mieux que 1 'autre. Celui qui offense le

Ciel, n'obtiendra son pardon par I'entremise d'aucun

Esprit.

CHAPTER XIV.— THE LESSONS OF HISTORY.
By 周 the founders of the dyn. are meant. C. 監、 視
也〇 二代、 夏商也 ^ What they surveyed was the
禮 wh. they revised 損益、 L. Chow had the advan-
tage of viewing the two past dyns. How complete and
elegant was its regulations ！ Z. Tcheou inspexit in duas
dyn : proh quam abundans ejus decorum ！ K. The
civilisation of the present Chou dyn. is founded on etc.

How splendidly rich it is in all the arts ！ Couv Que

les lois des Tcheou sont belles ！ .

198

THE ANALECTS.

III. XIII, XIV*

十

四

士

吾

子

|—

夭、

1 9

於

- f 曹-

其

王-

^JUt "/森 t>

"、、

一/^

不

媚

孫

周 郁

周

所

何

於

賈

乎

EC
JJJJ.

奧

問

叉

十八
於

til

菲

JXCL.

於

子二

媚

與

CHAPTER

XIII. -

Wang-

-sun

Chia

enqu'red, "What is the meaning of the say -
ing, ' It is better to pay court to the god of
the hearth than to the god of the hall'?"
2. " Not so," answered Confucius, " He who

sins against Heaven has no where left for
prayer."

CHAPTER XIV.— The Master said:—
" Chou had the advantage of surveying the
two preceding dynasties. How replete was
its culture ！ I follow Chou."

199

Ill XV, XVI.

THE ANALECTS.

CHAPTER XV.— SACRED CURIOSITY. From
childhood rites had been the Sage's delight, and for his
knowledge of them he early acquired fame. C. The 大
(太) 廟 was the chapel to 周公 first duke of Chou 此
蓋孔子 始仕之 時入而 助祭也 o The occasion
jvas on Conf, first entering office, when he went to assist at
the sacrifices. 鄰 a town of Lu formerly governed by
Conf's father. 敬 謹之至 乃所以 爲禮也 o
What is understood by Li is the utmost reverence and

circumspection. L. who will say that the son of

knows the rules of propriety. Z. quis dicet filium

cognoscere ritus ？ 一 ...hoc ritus est. K. first attended
the service at the State Cathedral (Anc. Temple of the
reigning prince) he enquired as to what he should do at

every stage of the service ' Who tells me that the son

of the plebeian of Ts'ow is a man who knows the correct
forms ？ Couv. Dira-t-on que le fils du citoyen de Tcheou
connait les rites. 、

CHAPTER XVI.- —BRUTE FORCE A SIGN OF
DEGENERATE CIVILISATION. Or, The rules of
the ancients did not lay stress on (piercing) the target, for
all men are not of equal strength. There were several
schools of archery, the one here referred to being the
Courtesy archery, wherein the essential was accuracy
rather than force. The opening words are found in the Li
I Chi 儀 禮、 鄕 射 par. 315- C. 皮、 革 也。 By skin
is meant the leather. 布 侯而棲 革於其 中以爲
的 所謂鶴 也 〇 Behind the cloth target a piece of
leather was perched in the middle, wh. was considered the
buUseye, and called the goose. When King Wu had

200

THE ANALECTS.

III. XV, XVI.

CHAPTER XV.— When the Master first
entered the Grand Temple he asked about
everything, whereupon some one remark-
ed,― "Who says the son of the man of Tsou
knows the correct forms ？ On entering the
Grand Temple he asks about everything."
The Master hearin>^ (of) it remarked : ― " This
too is correct form."

CHAPTER XVI.— The Master said:-—
" In archery (piercing) the target is not the

20 1

十五子 入犬廟 、每事

. 問。 或曰、 孰謂鄹

人 之子知 禮乎、

入犬廟 * 毎 事問。

子聞 之曰、 是禮

也"

十六 子 曰 、射， 不 中； 皮

篇力不 同科、 古

III. XVI, XVII.

THE ANALECTS.

overcome the 商 dyn. and disbanded his troops peace
prevailed and in archery skill took the place of force.
Hence the prevailing style of archery is also a sign of the
times, and that those of Conf. were decadent was manifest
from its archery. L. In archery it is not going through
the leather wh. is the principal thing ； ― because people's
strength is not equal. This was the old way. Z.
Sagittatio non fundatur corio. K. In archery putting the
arrow through the target should not count as points,
because etc. At least, that was the old rule. Couv. le
merite ne consiste pas a transpercer.

CHAPTER XVII.— BETTER FORMALITY THAN
NOTHING AT ALL. i. % means to inform by way
of prayer. Kuan 求 吿、 朔 The first day of the moon.
靝 A living sheep. (C 生 牲、 Kuan 活的牲 口）、
C. Of old the Emp. towards the end of each year dis-
tributed to the princes the calendar announcing the new
moons for the ensuing year. The princes kept these in
their anc. temples, and at each new moon offered a live
sheep, requesting ancestral sanction for the duties of the
month. In Lu since the days of Duke Wen the full cere-
mony had fallen into desuetude, an officer merely presenting
the sheep. This Tzu Kung wished to do away with as an
empty and costly form. I., wished to do away with the
offering of a sheep connected with the inauguration of the
first day of each month. Z. volebat abolere pro com-
monitione calendarum offerendam ovem. K. wanted to
dispense with the sheep etc. Couv. voulait supp rimer
r usage etc.

Conf, would keep the office in hope of restoring the

202

THE ANALECTS. III. XVII, XVI 11, XIX.

十
九

十
八

十

七

定-

尺

子

之

子-

之

公

以

爾

鐵

道

問

事

愛

三 ^

欲

也

君

其

子-

云

使

til

臣

鱧

我

賜

朔

essential, for men are not of equal strength.
Such was the rule of yore."

CHAPTER XVII.— I. Tzu Kung wished
to dispense with the live sheep presented in
the Ducal Temple at the announcement of
the new moon. 2. The Master said : ―
" T'zu ！ You care for the sheep. I care for
the ceremony"

CHAPTER XVIII.— The Master said :—
" If one were to serve one's Prince- with per-
fect homage, people to-day would deem it
sycophancy."

CHAPTER XIX.— When Duke Ting

203

III. XVII, XVIII, XIX. THE ANALECTS.

service. C. 愛 猶 惜 也、 love in the sense of begrudge.
L. You love the sheep etc. Z. tu a mas illam ovum.
K. What you would save is the cost of the sheep. Couv.

vous tenez par economic a garder cette brebis ； moi, je

tiens a conserver cette ceremonie.

CHAPTER XVIII.— HOMAGE DUBBED SER-
VILITY. 盡 fig According to all the Regulations, or,
with complete etiquette. C. says that this was Confs
own experience, but that other men would have put it, I
have served my prince 〜vith perfect etiquette and petty men
call me servile. Not so Conf. L. The, full observance
of the rules of propriety in serving one's prince is accounted
by people to be flattery. Z. serviens principi omnino

servo ritus ； pro adulatione. K. Men now account it

servile to pay to their prince all the honours due to him.
Couv. Envers mon prince j 'observe exactement toutes les
prescriptions. Les hommes m'accusent de flatterie.

chapter' XIX.— a courteous prince MA-
KES A LOYAL MINISTER. This occurred before
Confs long- exile, while he was minister in Lu. Note 孔
子 對曰、 the Sage's name is given in full and " tui ，，
usqd out of respect to His Highness the Duke. C. 君
使 臣 以 醴 則臣 事君以 忠 0 If a prince use his
ministers courteously, then his ministers will serve him
loyally. L. A prince should employ his ministers
according to the rules of propriety with faithfulness.

Z. juxta ritus 。 cum fidelitate. K. Let the prince

treat his public servant with honour with loyalty.

Couv. Le prince doit commander ses sujets selon les
prescriptions, et les sujets doivent lui obeir avec fidelite.

204

THE ANALECTS.

III. XX.

CHAPTER XX.— LOVE'S SWEET DREAM. C.
淫者樂 之過、 傷 者哀之 過， The one is the
other carried to excess. The Ode is Li. i, and is said to
represent the longing of King Wen. The following is
offered as a rough idea of its contents : ―

The faithful bird on yonder river's isle
Cries to his loyal mate with anxious hail,
Bashful and modest is the virgin maid,
Well fitted for our gracious Prince to wed.

The tangled weeds float waving to and fro,
Like maiden tresses in the gentle flow,
Bashful and modest waits the virgin maid,
Whom sleeping, waking, seeks our Prince distrait.

He seeks, all anxious seeks her for his Bride,
Awake, asleep his thoughts with her abide,
Far wandering his soul goes, after her.
His body tossing restless in his bower.

The tangled weeds float waving in the ford,
We pluck them gaily for the festal board.
Bashful and modest comes the virgin maid, 、•
With harps and lutes we escort her to our Head.

The tangled weeds float waving to and fro,
We spread the festive board for high and low,
Bashful and modest comes our virgin Bride,
With bells and drums we welcome her Our Pride.

L. expressive of enjoyment without being licentious, and

205

III. XX, XXI.

THE ANALECTS.

of grief without being hurtfully excessive. Z. laetetur
quin diffluat, moeret sed sine sauciatione. K. passionate
but not sensual, melancholy but not morbid. Couv.
exprime la joie et non la license, la douleur et non i'abatte-
ment.

CHAPTER XXL— A FOUR-IN-HAND CANNOT
CATCH UP FOOLISH WORDS, i. This was said
after Conf's return from exile. Duke Ai B. C. 494-467.
For Tsai Wo v. Intro. V. 社、 示 " spirits ，， and 土 "of
the land : " still maintained outside Chinese cities. C.
says, Each dyn. planted tress suitable to the soil, but this
reason, while less repugnant, seems hardly more satisfactory
than Tsai Wo's. 粟 suggests 棵、 hence (C) 戰栗、 恐
懼 貌 the appearance of fear. Cf. 書 經 III. ii. 5. 不
用 命戮于 社 〇 The disobedient shall be slain before
the land altars. But this is the threat of the Hsia Founder,
夏 后氏、 the great Yu 禹、 殷人 and 周人 may
be singular, as Legge interprets, * the man of ' etc., but the
plural seems quite as regular. L. the chestnut tree,
meaning thereby to cause the people to be in awe. Z.

quaesivit de Telluris aris dyn. Tcheou homines utantur

castaneis, scilicet, iit populus timens contremiscat. K.
emblems used on the altars to the Titular Genius of the

land Chou dyn. has chosen the li (chestnut) tree as a

symbol of awe (li) to the population. Couv. Les Tcheou
y plaiitent des chataigniers, afiii d'inspirer au peuple la
crainte et la terreur.

2. C. 遂 事 謂 事雖 未成而 勢不能 S 者、
means, although the thing be not completed it has gone
too far to be stopped. Conf. here rebukes Tsai Wo for

206

THE ANALECTS. III. XIX, XX, XXI.

夏 宰 傷 而 君使何

0 0

asked how a Prince should employ his
ministers, and how ministers should serve
their Prince, Confucius replied saying : ―
" A Prince should employ his ministers with
courtesy. A minister should serve his
Prince with loyalty."

CHAPTER XX.— The Master said:—
" The Kuan Chu ode is passionate without
being sensual, is plaintive without being
morbid."

CHAPTER XXL— I. When Duke Ai
asked Tsai Wo concerning the Altars to the

207

臣事君 ，如之

子對 nr 君

臣 以 禮、 臣 事

以 忠。

二十 子曰、 關唯 樂

不 淫， 哀 而 不

*1 一 公 問社於

我。 i '我對 曰、

III. XXI, xxir.

THE ANALECTS.

his foolish remark wh. might arouse in his prince a spirit ol
cruelty, 殺伐之 L. Things that are done it is
needless to speak about ； had their course remon-
strate about ； past, to blame . Z proclinates

res ne exprobes ； cum transacts fuerint, ne crimineris. K.
It is useless to speak of a thing that is done ； to change a
course that is begun ； or to blame what is past and gone.

Couv. Rien ne sert de faire des remonstrances sur

celles (choses) qui sont deja tres avances, ni de blamer ce
qui est passe.

CHAPTER XXII.— A GREAT MAN,— OF LIMIT-
ED RANGE. I. 管仲、 name 夷 吾、 died B. C.
645. A native of the 齊 State, of wh. in 685 he became
Minister under Duke Huan, and for many years administer-
ed public affairs with marked success. The speculative
work under title of 管子 has been falsely attributed to
him (Giles' Biog. Die.) " One of the most famous names
in Chinese history " (L). " It is curious that Kuan Chung,
the Bismarck of ancient China adopted the same motto in
politics as etc. Do ut des : 欲取 之故與 之，， (K).
C. 霸諸候 became (virtual) leader of the barons, i. e.
was " the first and greatest of the five pa (伯 or 霸),
leaders of the princes of the empire under the Chow dyn "
(L). 器 see II. 12, but here, talents, calibre. L. Small
indeed was the capacity of K C. Z. illius capacitas proh
quart! exigua ！ K. by no means a great-minded man ！
Couv. Que K. C. a 1' esprit etrbit ！

2. economical, sparing. C. 三歸 臺名、 The name
of a terrace, or tower, a palatial resort. An older view
is that by 三歸 three wives (or marriages) is meant.

200

THE ANALECTS.

工 11. XXI, XXII.

小

子-

往

以

后

哉

不

遂

之

使

氏

或-

食

事

民

周

以

仲

不

成

戰

人

管

之

事

玛

以

殷

仲

旣

不

子 S

入

tutelary deities of the land, 2. Tsai Wo re-
sponded : ― " The Sovereign of Hsia adopted
the pine, the men of Yin the cypress, but
the men of Chou the chestnut, intimating
that the people should stand in awe.' 3. On
the Master hearing of this he said : ― " When
a deed is done it is useless to discuss it,
when a thing has taken its course it is
useless to remonstrate, what is past and
gone it is useless to blame."

CHAPTER XXII. ― I. The Master
said : 一 " The calibre of Kuan Chungs mind

209

III. XXII, XXIII. THE ANALECTS.

家臣不 能具宫 、一人 常 镟 數 事、 The officers
of a household cannot each be provided with a separate
function, but one man must attend to a number of duties, ―
K. C. had a separate man for each duty. 攝 pluralism.
L. Was K. C. parsimonious ？ Kuan had the San Kwei,
and his officers etc. Z. parous. K. simple in his life,
was he not ？ Why, Kuan had that magnificent Sans Souci

Pleasaunce of his a special officer appointed to every

function in his household. Couv. trop parcimonieux

dans sa maison aucun officier n'est pas charge de" deux
emploies.

3. 然 貝 lj、 C. says the interlocutor suggests that
K. C. did not practise economy because he knew what
etiquette demanded. 樹 二屏； 塞 二蔽； 設房 於門以
蔽 內 外 也〇 Erected screens at the gates to shelter the
inside and outside. 二好 會 friendly meeting. The
站 is described (Kuan) as a red lacquered wooden stand,
8 in's high, with 2 in. legs. C. says it was placed
between the two main pillars, and 獻- 酬飮畢 M'J 反 爵
於 其上、 when the pledges had been drunk the cups

were inverted on the stand. L rules of propriety ？

The princes of States have a screen intercepting the view at

their gates on any friendly meeting between two of

them, had a stand on wh. to place their inverted cups. Z.

diathyro obstruit januam invertend^s poculis repositor-

ium. K. walls built before their palace gates when

two reigning princes meet, each has a special buffet. Couv.
Quand les princes ont une entrevue amicale, ils ont une
credence sur laquelle on renverse les coupes.

CHAPTER XXIII.— CONFUCIUS TEACHES THE

210

THE ANALECTS. III. XX【I.

was but limited ！ ，， 2. Some one observed : 一
" Do you mean that Kuan Chung was
economical ?，， 3. " Kuan," he replied, main-
tained his San Kuei palace, and the members
of his staff performed no double duties, —
how can he be considered economical ？ ，，
4. " But surely Kuan Chung understood
etiquette ? "5. " The Prince of a State," said
Confucius, " has a screen to mask his gate, ―
Kuan too had his gate screen. Princes of
State, when two of them have a friendly
meeting, use a stand for their inverted
pledge-cups, 一 Kuan too used such a cup-

儉乎。 lir 管氏有

三 歸、 官事不 攝_

焉 得儉。 I- 則 管

仲知 鱧乎。 Sr 邦

君樹 塞門、 管 氏

亦樹 塞門。 邦君

爲兩君 之好、 有

反站、 管氏 亦 有

211

III. XXIII, XXIV. THE ANAIJECTS.

BAND MASTER. The blind were the professional
musicians of old. 作 樂 to perform a musical piece. C.
語、 吿 也。 Inform. 大 ―太） 師、 樂官。 The
director of Music. Music was decadant in the days of
Conf. hence his discourse. 翕、 合 也。 together. 從
(縱） 放 也 let go, grow, swell out. 糸屯、 禾 [] 也〇 har-
mony. 镦、 明 也 brilliance. 釋、 相 續不絕 也 〇
without break. 成、 樂之 一終也 the grand conclu-
sion. The 如 adverbial 二 like, — ly. L. instructing the

Grand music-master How to play music may be

known. At the commencement of the piece, all the parts

should sound together. As it proceeds harmony,

severally distinct and flowing without break etc. Z.

erudiens magnum phonascum de musica ait :

exordio erumpit, sonis unitis : remittitur harmonice et
distincte ； continentur perseverat ad concludendum. K.

the way in \vh. a piece should be played with a full

orchestra. At first, the full volume of sound in the piece

should be heard. Then attention to and bring out

each note distinct and clear, but flowing without

break or interval, 一 thus to the end. Couv. Les regies

sont faciles a connaitre. Les divers instruments com-

mencent par jouer tout ensemble : ils jouent en suite
d'accord, distinctenient et sans interruption, etc.

CHAPTER XXIV.— THE TOCSIN OF THE EM-
PIRE. This incident occurred during the Sage's second
exile, but the date is uncertain, v. Intro, p. 45. The first
之 is possesive, 一 On a chiintzu's arriving etc. C. 儀
was a border town of the 衛 State, now supposed to be in
開封府 蘭陽縣 Honan prov. 封人、 掌 封彊之

212

THE ANALECTS. III. XXII, XXIII， XXIV.

廿

四

儀 ij^ 之、 始 曰、
封 繹 純 作、 樂
人 如 如 翕 其

請 ，^i^ ^ 如 可

爲 以皦 m 知
a 如從鸡

stand. If Kuan understood etiquette who
does not understand it ？ ，，

CHAPTER XXIIL— The Master dis-
coursing to the State Band Master of Lu on
the subject of Music said : ~" " The Art of
Music may be readily understood. The
attack should be prompt and united, and as
the piece proceeds it should co so har-
moniously, with clearness of tone, and
continuity of time, and so on to its con-
clusion."

CHAPTER XXIV. ——The Officer in

廿

子

反

孰

魯

曰

不

暴

管

犬

知

氏

師

而

樂

知

213

III. XXIV, XXV. THE ANAIJECTS.

官〇 An officer in charge of a frontier pass, ist and 3rd-
j£ read hsien. ，， ― 使 得 見 to introduce, or be in
troduced. Kuan 下 見上的 意 思 o C. 君子、 賢 者 o
Kuan. 德 行 的 人 0 C. 喪、 失位 也 o Lose office,
i. e. the prince of \Vei， as is supposed, having failed to
employ him. 木鐸、 金口 木舌、 A metal bell with a
wooden tongue, 施政 敎時所 振以警 衆也、 used
to warn the people on the promulgation of important notifi-
cations. Another interp. is 木鐸所 以狗於 道路、
a bell used to guide people on the right road. L. When

men of superior virtue I have never been denied the

privilege of seeing them My friends, why are you

distressed by your Master's loss of office ？ The Empire
has long been without the principles of truth and right ；
Heaven is going to use your Master as a bell with its
wooden tongue. Z Sapiens cum pervenerint in hunc

locum etc imperium caret ordine jamdiu quidem :

coelum mox utetur magistro, ut sit lignea lingua tintin-

nabuluni. K. Whenever a wise man etc concerned

at your present want of official position ！ The world has
long been without the order and justice of good govt ； now
God is going to make use of your Teacher as a tocsin to
awaken the world. Couv. Chaque fois qu'un sage etc.
Mais le Ciel va donner au peuple en ce grand sage un
heraut de la verite.

CHAPTER XXV.— MUSIC AND MORALS. Shao,
or The Succession (C. 韶二 繼) was a piece attributed
to the Einp. Shun 舜 B. C. r 25 5- 2205. \Vu, or The
Conquest, (C. 克 定 禍 §1 曰 武、 the overthrow 01
woe and disorder) was attributed to King Wu 武 王 B. C.

214

THE ANALECTS.

III. XXIV.

木

天

之

串
^、

出

見

君

錢

將

於

也

子

以

道

喪

從

未

之

夫

也

乎

一- *
― •

一 '■

者

嘗

至

子

久

天

覓

不

於

爲

矣、

下

何

之

得

斯

charge of the frontier town of I requested an
interview, saying : ― "Whenever a man of
Virtue has come here I have never failed to
obtain an interview," ― whereupon the follow-
ers of the Sage introduced him. On coming
out he observed : ― " Why do you grieve,
gentlemen, over this loss of office? The
Empire for long has been without light and
leading ； but Heaven is now going to use
your Master as an arousing Tocsin."

215

III. XXV, XXVI. THE ANALECTS.

1 1 22-1 115. Shun succeeded Yao peacefully and by virtue
of his goodness ； Wu overcame the tyrant Chou 糸寸 by
force of arms. The characters of Shun and Wu were
equally virtuous, but their music differed as did their
experiences ； the one was the music of peace, the other that

of strife and victory. (C). L of the Shaou that it was

perfectly beautiful and perfectly good. Z. dicebat music-
am '( Concordia " esse absolute pulchram turn absolute

lenem ； " Bellator ，• etc. K all the excellence of the

physical beauty of harmony ； but it has not all the ex-
cellence of moral grandeur. Couv. Chants du Succes-

seur du Guerrier etaient tout a fait beaux, mais non

tout a fait doux.

CHAPTER XXVI.— THE LETTER WITHOUT
THE SPIRIT IS DEAD. C. 居 上 主 於 愛人故
以寬 爲本、 The essential thing for a man in office is
affection for his people, hence magnanimity is his root of
action. So reverence is the root of ritual and sorrow of
funeral ceremonies. 旣 無其本 則以何 者觀其
所 行之得 失哉、 Without the reality wherewith is
the benefit of the man's actions to be viewed ？ L. High

station filled without indulgent generosity ； wherewith

should I contemplate such ways. Z. tenentem .summit

minime beneficium, ego, quo fultus, videam illos ？ K.

Possession of power without generosity ； courtesy without

seriousness ； I have no desire to look at such a state of

things. Couv. De quelle regie puis-je me servir pou/'
juger la conduite d'un homme etc.

216

CHAPTER XXV.— The Master spoke
of the Shao as perfectly beautiful in its form
and perfectly good in its influence. He
spoke of the Wu as perfectly beautiful in its
form but not perfectly good in its influence.

CHAPTER XXVL— The Master said ••—
"High station filled without magnanimity,
religious observances performed without
reverence, and ' mourning ， conducted with-
out grief, 一 from what standpoint shall I view
such ways I "

THF ANALECTS. III. XXV, XXVI.

=^ 五子謂 韶、 盡 美 矣、

又 盡 善 也、 謂 武、

-盡 美 矣、 未 盡 善

也。

廿六 子曰、 居上 不寬、

爲 鱧-一 不_ 敬、 臨喪

不 哀、 吾- 何 0 觀

之 哉。

217

The Analects.
VOLUME IL
BOOK lY.

Concerning Virtue.

CONTENTS. As 學 Education is the subject of Book
I， 孝 sonship and 弟 brotherliness being its two radical
elements ； as 政 government, the principal constituent of
which is self-control, is the subject of Book II ； as also 禮
樂 order and music, the essentials of which are respect and
harmony, constitute the subjects of Book III ； so 仁 is the
text of Book IV. Virtue is its nearest equivalent, but it is
the Virtue of beneficence and rectitude, Socratic rather
than Roman, see Intro. Sec. VIII.

CHAPTER I.— ENVIRONMENT AND CHARAC-
TER. A 里 under the Chou dyn. consisted of 25
families, i.e. of 5 鄰 of 5 families each. ^ is interpreted
by 智、 It is natural to read 得 ^ as " become wise,"
but such is not the accepted view. Kuan. 得、 算 得來、
C. He who does not choose to live in virtuous surround-
ings 俱 失其是 非之本 心、 will lose his discrimi-
nating sense of right and wrong. L. It is the virtuous
manners etc. If a man in selecting a residence, do not fix
on one where such prevail, how can he be wise ？ Z. Si
vicus ex humanitate est laudandus, qui seligat non habitare
hunianitatis sedem, qui censetur sapere ？ K. It is the
moral life of etc. He is not an intelligent man, who etc.

218

The Analects.

VOLUME 【1.

BOOK IV.

mmm

mmmmm

CH APTER L— The Master said : " It is
the moral character of a neighbourhood that
constitutes its excellence, and how can he be
considered wise who does not elect to dwell
in moral surroundings ？ ，，

CHAPTER II.— The Master said: "A
man without Virtue cannot long abide in
adversity, nor can he long abide in happi-

里 仁第四

子曰、 里 仁爲美

擇不 處仁， 焉得

子曰、 不仁者 、不

可以久 處約， 不

可 以長處 樂、 仁

者安 仁、。 S 者利

219

IV. II, III.

THE ANALECTS.

Couv. Un bon voisinage est celui ou regne la probite.
Pourrait-on appeler sage etc.

CHAPTER II.— THE CONTENTMENT OF
VIRTUE. 處約、 or cannot 'abide' adversity. C。
約、 窮困 也、 straitened. 浮! j g 貪也、 covet. The
virtuousless 久約必 濫久樂 必淫、 iflong in adver-
sity casts off restraint, if long in prosperity goes to excess.
But the virtuous 安其仁 flH 無 適不然 rests in his
virtue 'and has no aim outside it. As to the wise 貝 禾 |]
於仁而 不易所 守 he counts it gain to be virtuous,
and holds fast to whatever of it he has attained. L. " 不
可 may not, 不 能 cannot. The inability is moral."

L cannot abide long in a condition of poverty and

hardship, or in a condition of enjoyment. The virtuous
rest in virtue ； the wise desire virtue. Z. destitutus

probitate non potest diu manere in paupertate, gaudio :

probus quiescit in virtute, sapiens lucro ducit probitatem.
K. A man without moral character cannot long put up

with adversity, enjoy prosperity. Men of moral

character find themselves at home in being moral ； men of

intelligence find it advantageous to be moral. Couv

indigence ou dans I'opulence trouve son bonheur dans

la vertu ； n'ambitionne que le tresor de la vertu.

CHAPTER III.— ONLY THE GOOD CAN LOVE
AND HATE. C. 惟 之爲言 獨、 only. 篕無私
心然後 好憩當 於理、 For a man must be without
selfishness before he can love or hate his fellovvmen aright.
L. It is only the truly virtuous man who can love, or
who can hate, others. Z. Solum virtute praeditus potest
arnare alios, potest odisse alios. K. It is only men of

220

THE ANALECTS. TV. Ill, IV, V.

moral character who know how to love men or to hate
men Couv. Seul I'homme veitueux sait aimer et hair les
hommes comnie il convient.

CHAPTER IV. —TO WILL VIRTUE IS TO BE
FREE FROM VICE, ^dj C. 誠 也 Really, or, If
really ； Kuan 誠 實。 C. 志 者 心 之所之 By
* will ， is meant the aim (所 之) of the heart. 無惡、 無
爲 惡之事 d。 no evil. 楊氏 曰苟志 仁
必無過 舉也、 然 而爲惡 則無矣 o The philo-
sopher Yang says : Tho' the will be set on Virtue it does
not follow that mistakes will not arise, but deliberate wrong
will not be committed. L. If the will be set on virtue,
there will be no practice of wickedness. Z. vere intentus
in probitatem, nihil mali aget. K. If you fix your mind
upon a moral life, you will be free from evil. Couv.
Celui qui s'applique serieusement a cultiver la vertu
s'abstient de mal faire.

CHAPTER v.— THE RIGHT BEFORE ALL
ELSE. I. 得之 C5 The first is 得處之 retain them,
the second 得去之 leave them. 君子之 審富貴
而 安貧賤 也如此 〇 In this way does a man of
honour examine his prosperity, or remain content with his
adversity. L. Riches and honours etc. If it cannot be
obtained in the proper way, they should not be held.

Poverty and meanness dislike. If etc. they should not

be avoided. Z. Divitiae cum honoribus etc. pauperitas

et ignobilitas, aversantur ； at vel si non ex recto jure

offenderis ea, ne deseras. K. Riches and honours are
objects of men's desire ； but if I cannot have them without
leaving the path of duty, I would not have them etc.

22 J

IV. V, VI.

THE ANALECTS.

Couv. La pauvrete et rabjection sont en horreur aux
hommes ； si elles vous viennent, meme sans aucune faute
de votre part, ne les fuyez pas.

2. 惡 乎 How ！ C. 君子所 以爲君 子以其
仁 也 C) The right of an honourable man to that title rests

on his Virtue. L. If a superior man abandon virtue,

requirements of that name. Z. Sapiens amandata virtute,
qui dum explebit sapientis nomen. K. A wise man who
leaves his moral character is no longer entitled to the name
of a wise man. Couv. Si I'homme sage etc. comment
soutiendra-t-il son titre de sage ？

3. C. 終食者 一飯之 頃 o For the brief period
of a meal. 造次、 急遽苟 且之時 o Times of
haste and flurry. 顚 沛、 傾覆 流離之 際。 Circum-
stances of upheaval or exile. Such is the spirit of the
chun-lzu in regard to the acceptance 取、 or rejection 舍、
of wealth, rank and all things. L The sup. man does
not even etc. act contrary to virtue etc. Z. in repentinis
casibus profecto in ea est, in eversionis angustis etc. K.
A wise man never for one single moment in his life loses
sight of a moral life ； in moments of haste and hurry, as in
moments of danger and peril, he always clings to it.
Couv. II y demeure toujours, meme au milieu des affaires
les plus pressantes, meme au milieu des plus grandes
troubles.

CHAPTER VL— THE TRUE LOVER OF VIRTUE
AND HATER OF VICE. i. C. 好仁 者眞知

仁之可 好故天 下之萬 物無以 如之。 The
lover of Virtue well knows its value, hence he will put
nothing under heaven before it. L. I have not seen etc.

222

THE ANALECTS. IV. 11, III, IV, V

ness ； but the Virtuous man is at rest in
Virtue, and the wise man covets it."

CHAPTER III.— The Master said :
" Only the Virtuous are competent to love
or to hate men."

CHAPTER IV.— The Master said : "He
who has really set his mind on Virtue will
do no evil."

CHAPTER v.— I. The Master said:
" Wealth and rank are what men desire, but

仁。

三 子曰、 惟 仁者， 能

好 人、 能 惡 人。

四子曰 、苟 志於仁

矣、 無 恶 也。

五 If 曰、 富 與 貴、 是

人 之 所 欲 也、. 不

以 K 道 得 之、 不

223

IV. VI, VII.

THE ANALECTS.

He who hated what is not virtuous, would practise Virtue

in such a way that etc. approach his person. Z

amator is justitiae, nihil est quod anteponat ei : osor is
iniquitatis, ita aget justitiam ut etc. K. I do not now see
a man who really loves a moral life etc. One who really
hates an immoral life would be a moral man who would
not allow anything the least immoral in his life. Couv.
Celui qui aime vraiment la vertu la prefere a toute autre
chose ； celui qui hait sincerement le vice, cultive la vertu,
et fuit toute atteint du mal.

2. C. 仁雖難 能 而 至 之 亦 易。 Altho' Virtue
is difficult of attainment it is also easy. I .. Is etc ？ I have
not seen the case in wh. his strength would be insufficient.
Z. Idem. K. Nevertheless, if a man were really to exert

himself I do not believe he will find that he has not the

strength to do it. Couv. Est-il un homme qui travailie
de toutes ses forces a pratiquer la vertu un jour entier ？

3. C. 蓋、 疑 詞 〇 A particle of doubt. L. Should
there possibly be any such case, I have not seen it. Z.
forte id extitit ； sed ego nondum illud vidi. K. At least
I have never heard etc. Couv. Peut-etre en existe-t-il ；
mais etc.

CHAPTER. VII.— A MAN'S VIRTUES KNOWN
FROM HIS FAULTS. 過： Exceed, transgress, fault.

C. 君子常 失於厚 小 人 常 失於 薄 0 The
chiintzu errs through generosity, the petty man through
selfishness. 君 子過於 愛 小 人 過於忍 The
chuntzu errs through kindness, the inferior man through
callousness. L. The faults of men are characteristic of
the class to which they belong. By observing a man's

224

THE ANALECTS.

IV. V.

於

必

之

子

得

13.

於

間

君"

去

之、 也、

焉

连

子

仁

不 不

是

unless they be obtained in the right way
they are not to be possessed. Poverty and
obscurity are what men detest ； but unless it
can be brought about in the right way, they
are not to be abandoned. 2. If a man of
honour forsake Virtue how is he to fulfil the
obligations of his name ！ 3. A man of
honour never disregards Virtue, even for the
space of a single meal. In moments of
haste he cleaves to it ； in seasons of peril he
cleaves to it."

處也。 貧

人 之 所

以 其 道

去 也。 Sf?

M 乎 成

無 終 食

仁、 fS! 次

顚 沛 必

225

IV. Vir, VIII, IX. THE ANALECTS.

faults it may be known that he is virtuous. Z. Homines
excedunt singuli in suo gene re : observa excessus, et sic
scies cordia virtutem. K. Men's faults are characteristic.
By observing a man's failings you can judge of his moral
character. Couv. C ha que classe d'hommes tombe dans
un exces qui lui est particulier.

CHAPTER VIIL— MY LIFE TO READ THE
RIDDLE i Or, He who hears etc. may etc. The Comnis
holding Conf. to be all-wise, (生 而 ^口 之)， a veritable
Buddha, are unwilling to recognise this saying as an
expression of the Sage's personal yearning for Light. To
the unprejudiced the Sage would be ennobled and not
degraded by interpreting, ― " If I could hear the Truth in
the morning, I would be willing to die in the evening."
The ancient Comm. 何 晏 interprets : If in the morning
I heard that right principles prevailed I could die the same
evening. 道者^ 物當 然之现 Tao is the natural
law of all existence, or (L.) the principles of what is right
in events and things. L. If a man in the morning hear
the right way, he may die in the evening without regret.
Z. si mane acceperis sapientiam, vespere mod licebit.
K. When a man has learnt wisdom in the morning, he
may be content to die in the evening before tne sun sets.
Couv. Celui qui le matin a compris les enseignements de la
sagesse, le soir pent mourir content.

CHAPTER IX.— SHABBY AND UNASHAMED.
士 A man of education, a student. 與 with, 議 discuss, =
to discuss with. L. A scholar whose mind is set on
truth, and who is ashamed etc. L. literatus intendens in
sapientiam, et tamen erubescens etc. K. It is useless to

226

THE ANALECTS. IV. VI.

-A.

八

力

有二

仁

好

卜

子

於

能

者、

仁

卷、

仁

•

加

不

我

矣

曰

乎

不

仁

無

不

未

，

用

其

使

以

仁

見

我

其

身

不

其

尙

者

好

CHAPTER VI.— I. The Master said:
" I have never seen one who loved Virtue,
nor one who hated what was not Virtuous.
He who loved Viitue would esteem nothing
above it; and he who hated what is not
Virtuous would himself be so Virtuous that
he would allow nothing evil to adhere to
him. 2. Is there any one able for a single
day to devote his strength to Virtue ？ I
have never seen such a one whose ability

227

IV* IX, X, XL THE ANALECTS.

speak to a gentleman who wants to give himself up to
serious studies, and who yet etc. Couv.' un homme qui
se livre a 1' etude de la sagesse etc. ne merite pas de recevoir
mes enseignements.

CHAPTER X. — PRINCIPLE AND PREJUDICE.
適 destination, towards. C. says means 專 主 determi-
nation for, and 莫 is 不肯 determination against, or (謝 •
氏) by 可 and 不 可 respectively ；無可 無不可 no
' I shalls ' or ' I shall nots' ； i.e. every course shall be tested
by the law of right. Kuan. 適就 是一定 要這樣
做 的 意 思 0 The phrase 義之與 比 is difficult to
parse. " He is the partisan of the right," suggests itself as
the simplest equivalent. L. interprets " his is the accord-
ing with and keeping near to righteousness." 與 along
with, 比 C. interprets as 從 to follow. L. The sup.
man, in the world, does not set his mind either for anything,
or against anything ； what is right he will follow. Z.
Sapiens vir quoad totum imperium, nihil obstinat velle nihil
nolle, aequitas est quacum adhaeret. K. A wise man in
his judgment of the world has no predilections nor pre-
judices ； he is on the side of etc. Couv. Dans le gouverne-
ment de I'empire, le sage ne veut ni ne rejette rien avec
opinionatrete. La justice est sa regie.

CHAPTER XL— THE PHILOSOPHIC DESIRE
JUSTICE NOT MERCY. Or, The noble man thinks of
the consequences, the inferior man of being favoured. 君 -
子、 小 人、— see Intro. VIII. C. 樂善^ 不善 所
以爲君 子 〇 To delight in goodness and dislike its
opposite is the mark of the chiintzu. 苟安務 得所以
爲 zj、 人〇 Unworthy eaiie and aiming at all he can

228

THE ANALECTS. IV. VI, VII, VUI.

would be insufficient 3. If perchance there
be such I have never seen him."

CHAPTER VII.— The Master said: "A
man s faults all conform to his type of mind.
Observe his faults and you may know his
virtues."

CHAPTER VIIL— The Master said:
" He who heard the Truth in the morning
might die content in the evening."

229

未 見. 力 不 足 者。

三

蓋 有 之 矣、 我 未

之， 見 也。

七 子 曰、 之 過 也、

各 於 其 黨， 觀 過、

斯知 仁矣。

八子曰 、朝聞 道、 夕

死. 可 矣。

IV. XI, Xir, XIII. THE ANALECTS.

get, ― this is the mark of the inferior man. 't 襄、 思 念 也、
Cherish, means to keep in mind, f 裒 德謂存 其固有
之善、 To maintain the virtue he has actually acquired.
懷 土謂溺 其巴處 之安、 Sunk in the comfort he
has laid hold of. 懷 刑、 畏 法 Dread the law ； 懷 惠 ；
貪 TflJ look for advantage. L. suggests ' earthly ， for
土 ； Couv. ' wellbeing.' L. The sup. man thinks of

virtue ； the small man thinks of comfort sanctions of

the law ； favours he may receive. Z. sapiens vir

affectat virtutem, vulgaris homo cogitat terrena ； leges,

studet lucro. K. A wise man regards the moral

worth of a man ； a fool, only his position justice,

favours. Couv. L'homme sage aspire a la perfection, et

I'homme vulgaire, au bien-etre ； a observer les lois,

a s'attirer des faveurs.

CHAPTER XIL— SELFISHNESS BREEDS ANI-
MOSITY. C. 1、 依 也 3 程子 曰欲利 於己必
害 於 入。 The phil ： Ch' eng says : He who seeks his
own interests must injure others. L. He who acts with a
constant view to his own advantage, will be much mur-
mured against. Z. Incumbere in lucrum ad agendum,
multas simultates excipiet. K. If you always look only

to your own advantage many enemies. Couv. Celui

qui c here he uniquement son interet propre, excite

beaucoup de mecontentements.

CHAPTER XIII.— THAT WHICH MAKES THE
WHEELS RUN SMOOTHLY. 爲 國 Operate, ad-
minister the State. 如 fg 何 Like what is his Li. C.
讓者 牆之實 也。 Deference is the essence (substance)
of courtesy. 何 有言不 難也、 Ho yu means no

230

THE ANALECTS. IV. IX, X, Xi

十

子

B
君
子

"、v

也

天
下
也

"、、

十

子

九

而 子

之 適
、 與 tj^

CHAPTER IX.— The Master said :
"The student who aims at Wisdom, and yet
who is ashamed of shabby clothes and poor
food, is not yet worthy to be discoursed
with."

CHAPTER X.—The Master said : " The
wise man in his attitude towards the world
has neither predilections nor prejudices. He
is on the side of what is right."

CHAPTER XL— The Master said :
" The man of honour thinks of his character,

231

nr 士 志 於 道、

恥 惡 衣 惡 食

未 足 與 議 也。

曰、 君子 之於.

IV. Xllf, XIV, XV. THE ANALECTS.

difficulty. 不 然 則 其 禮 文雖具 etc., otherwise,
tho' his rules of etiquette be complete, 一 what use are they ？
L. Is etc. with the complaisance proper to the rules of
propriety etc ？ If etc. what has he to do with the rules of
propriety ？ Z. Potesne juxta officiorum' veracitatem ad-

ministrare regnuni ？ tunc quid negotii ？ tunc ad quid

officiorum formae ？ K. He who can rule a country by
courtesy and good manners that are in him, will find no
difficulty in doing it. But etc. what can the mere rules of

etiquette and formality avail him. Couv. Celui qui n'a

pas la deference requise par I'urbanite, quelle urbanite
peut-il avoir ？

CHAPTER XIV,— NOT PLACE OR FAME, BUT
FITNESS FOR THEM. 不 患、 being in the indicative
and not imperative mood, one would naturally render : .
I will not be anxious, etc. but this is heterodoxy. C. 所
以立 謂所以 立乎其 位者、 means, that whereby
he may stand in the position (desired). 程子 曰君子
求其在 己者而 S 矣 3 The philos. Cheng says :
The wise man seeks for that \vh. is within himself ； i.e.
seeks his satisfaction within. L. A man should say, I am

not concerned that I have no place, how I may fit

myself for one not known, 1 seek to be worthy to be

known. Z. ne angaris quod careas dignitate, sed solli-
citus sis de eo ob quod elevens. K. Be not concerned
that you are not known, but seek to do something to
deserve a reputation. Couv. Ne soyez pas en peine de
ce que persoiuie ne vous commit ； travaillez a vous rend re
digne d'etre coiinu.

CHAPTER XV.— CONFUCIAN MONISM : A

-232

THE ANALECTS. IV. XI, XII, XIII.

如

能

爲

子

懷

小

禮

以

國

多

开 1!

人

何

禮

子了

能

夕 a*

放

小

懷

讓

何

以

於

人

爲

有、

鱧

利

懷

君

國、

不

而

子

the inferior man of his position. The man
of honour desires justice, the inferior man
favour."

CHAPTER XII.— The Master said:
" He who works for his own interests will
arouse much animosity."

CHAPTER XIIL— The Master said:
" Is a Prince able to rule his country with
courtesy and deference, ― then what difficulty
will he have ？ And if he cannot rule his
country with courtesy and deference, what
use are the forms of courtesy to him ？ ，,

233

IV. XV.

THE ANALECTS.

CONSCIENCE FOR SELF AND OTHERS, i. 參
name of 曾子 Intro. VJII. 唯 Interjection oh ！ 貫、 通
也 (Kuan 貫 串) like the stringing together of cash,
beads etc. 吾 道一以 貫之、 In my doctrines there
is one principle by which to thread them ； or, which runs
through them. C. 唯者應 之速而 無疑也 A
ready unhesitating response. 聖乂 V 之 )6 然 一 M
m 泛 應 rtll 當用谷 不同〕 The mind of the Sage
may be summarised in one principle which satisfies every
demand, tho' in practice it is of diversified application.
Tseng Tzu had discovered (精 察) the various applications
(用 處) of this law, and earnestly put them into practice
(力 行 之)、 but he had not yet learnt their essential unity
未 知 ； K 體之 一爾、 C. says 譬則天 地之至
誠 無 息 而 萬 物 ^f 得 其 所 也。 The ail answer-
ing monism of the Sage may be likened to the absolute
unceasing sincerity of Heaven and Earth, whereby all
things find their right place. The 至誠 is the principle,
體 ； the 各 得其所 is the practice, 用、 So was it
with the Master's teaching. L. my doctrine is that of an
all-pervading unity. Z. mea ageiidi ratio per unum per-
transigit omnia. K. In all my life and teaching there is
one underlying connected principle. Couv. ma doctrine se
reduit a une seiile chose qui embrace tout.

2. 而 t3 矣 and that is the end, or, that is all. 忠
conscientiousness, and 恕 consideration for others, tho'
seemingly two are counted as one in essence. C. 忠
means 盡己、 恕 means 椎己、 the one intensive, the
other extensive. 忠 is the 體 essence, or embodiment,
恕 its 用 manifestation. is the 天 道 law of one's

234

THE ANALECTS.

IV.

XIV, XV.

十

五

四

問 曰、

一

子一

莫

子

以

己

所

曰

何 子二

參

以

不

平

求

立、

坞 門

曾

3x1
口

爲

不

無

曾 人

子

道

可

位、

CHAPTER

XIV.-

—The

Master

said ：

One should ]

QOt be

concerned

lack of

position ； but should be concerned about
what will fit him to occupy it. One should
not be concerned at being unknown ； he
should seek to be worthy of being known."

CHAPTER XV.— I. The Master said:
" Shen ！ My teaching contains one all-
pervading principle." " Yes," replied Tseng
Tzu. 2. When the Master had left the
room the disciples asked, " What did he
mean ？ ，， Tseng Tzu replied, " Our Master's

235

IV. XV, XVI.

THE ANALECTS.

higher nature 恕 the 人 道 the (same) law extended to
other men. 忠 二中 心、 the heart in the centre, or right
place, relationship to self ； 恕 heart-like, i.e. following the
naturally good heart in relations with others. L. The
doctrine of our Master is to be true to the principles of our
nature, and the benevolent exercise of them to others,— this
and nothing more. Z. Magistri ethica est integritas
cordis exteiv;a ad pioximum, et nihil aliud. K. The
principle in the Master's life and teaching is comprised in
the two words, conscientiousness and charity. Couv.
Toute la sagesse de notre makre consiste a perfectionner
soi-meme et a aimer les autres comme soi-meme.

CHAPTER XVI.— WHAT IS RIGHT VERSUS
WHAT WILL PAY. C. 喩 猶 曉 也。 Know, be
enlightened. 義者天 |里 之^ f 宜、 That wh. accords
with divine principle ； 利者人 情 之 所欲、 that wh.
men's lower nature desires. (程 氏 曰) 君子 之於義
5 & 小 人之於 矛! )〇 What the common herd is in
regard to self-interest that the wise man is in regard to

the right. (楊 氏曰） 君子有 舍生而 取義者 o
Wise men have even sacrificed their lives for the sake of
what is right, — an idea repugnant to the idea of gain, for,

人之所 欲無甚 於生、 所 憩無甚 於死、 there
is nothing- men desire more than life, or detest more than
death ； therefore who would be willing to part with life for
the sake of the right, except the enlightened ？ L. The

mind of the sup. man is conversant with righteousness ；

gain. Z. sapiens vir est prudens in justitia, vulgaris homo
intelligans in lucro. K. A wise man sees what is right in
a question ； a fool what is advantageous to himself. (Ala-
一 J

• 236

THE ANALECTS. IV. XVI, XVII, XVIII.

母 而 思 於 喩矣之

內 齊 利 於 道

0 、

teaching is simply this ： Conscientiousness
to self and consideration for others."

CHAPTER XVL— The Master said :
"The Wise man is informed in what is
right. The inferior man is informed in what
will pay."

CHAPTER XVII.— The Master said :
" When you see a man of worth, think how
to rise to his level. When you see an
unworthy man, then look within and examine
yourself."

CHAPTER XVIIL— The Master said:

23；

子曰、 夫子

忠 恕 而 B

十六 子曰、 君子

義、 小人敏

十七 子 曰、 見 賢

焉、 見不賢

自 省也。

十八 子曰、 事 父

IV. XVII, XVIII. THE ANALECTS.

baste r says ― The gentleman regards what is right, the cad

what will pay) Couv tres intelligent en ce que

concerne le devoir, I'interet propre.

CHAPTER XVII.— RIVAL THE GOOD, BE
WARNED BY THE BAD. C. 思 齊者冀 己亦、
有 是善、 Hope to obtain this worth for oneself. L.
When we see men of worth we should think of equalling

them, turn inwards and examine ourselves. Z. videns

non sapientem, tunc interius teipsum examina. K. When
we meet with worthless men, we should turn into ourselves
and find out if we do not resemble them, Couv. Quand
vous voyez un homme depourvu de vertu, examinez-vous
vous-meme.

CHAPTER XVIIL— FILIAL PIETY INCLUDES
FILIAL REMONSTRANCE. C. 幾、 微 也 i.e. 父
母 有過 下氣悔 色柔聲 以 諌 也、 （Fi'om 禮
言己 內 則 X. 1. 15). When parents are in the wrong a
son may, with bated breath, a sympathetic mien, and a
gentle voice remonstrate with them. 又敬、 起敬起
孝 、 Stimulate his respect and reverence, ― until they are
again pleased with him, then again urge them. 勞 = 不 悅
而撻之 流血、 (See above 禮 言己 ). If in their displea-
sure they beat him till the blood flows, 一 he must bear no
resentment. Kuan says 勞二責 打 corporal discipline.
Better suffer punishment than allow his parents, for lack of
persuasion, to wrong others. L. In serving his parents,

a son may remonstrate with them, but gently ； do not

incline, to follow his advice, increased degree of re-
verence, but etc. ； and should they punish him, he does
not murmur. Z. serviens pater et mater sensim

238

THE ANALECTS. IV. XVIII, XIX, XX

二 十
十 九

孝

於

子

敬

崎

矣

父

曰

不

見

之

遊

父

中

年

必

母

勞

不

可

有

it:

而

謂

改

方

不

又

" In his duty to his parents a son may
gently remonstrate with them、 If he see
that they are not inclined to yield, he should
be increasingly respectful but not desist, and
though they deal hardly with him he must
not complain."

CHAPTER XIX.— The Master said:
"While a father, or mother are alive, a son
should not travel far. If he travel he must
have a stated destination."

CHAPTER XX.— The Master said :
" If for three years a son does not change
from his father's ways, he may be called
filial."

239

IV. XVII r, XIX, XX， XXI. the analects.

reprehendas, magis revere re etc. ； si te vexent, nec

turn indignaberis. K. should seldom remonstrate with

them ； but if he was obliged to do so not listen, yet

not fail in respect etc. ； however much trouble they may

give him, never complain. Couv. Si vos parents

tombent dans une faute, evertissez-les avec grancle

douceur Quand meme ils vous maltraiteraient, n'en

ayez aucun ressentinient.

CHAPTER XIX.— A ROVING SON UNFILIAL.
The 備 旨 says 方二 定向、 a definite direction. C.
says, when you say 東 you must not go 西、 (范 氏

曰）、 子能以 父母之 心 爲 心 則 孝 矣 3 If a

son can cultivate the parental (kind of) heart, — i.e. the

same thought for them that they have for him, ― he may

be called filial. L. may not go abroad to a distance,

a fixed place to \vh. he goes. Z lie longa peragres

determines locum. K. should not go far abroad let

them know where he goes. Couv. n'allez pas voyager au

loin, dans une direction determinee.

CHAPTER XX. -See I. ii.

CHAPTER XXL— A FILIAL SON REMEMBERS
HIS PARENTS' AGE. Or, On the one hand as a cause
for joy, on the other for fear. C. 猶 記 憶 也、 to
bear in mind. 喜其壽 又懼. 其衰、 rejoicing in their
length of days and fearing their decay. L. The years
etc. may by no means not be kept in the memory, as an
occasion at once for joy and for fear. Z. Parentum aetas
nequit non teneri ； hinc quidem ut laeteris, inde vero ut
timeas. K. A son should always keep in mind etc., as a
matter for thankfulness as well as for anxiety. Couv.

240

THE

ANALECTS.

IV. XXI,

, XXII,

XXII

廿

蝻 ―,
mm^m

a 0

廿

子

逮 不

子 懼

則

不

子

鮮

m 出、

以

可

以

恥

古

不

父

約

^弓

者

一 ，

知

母

失

之

則

《

之

不

之

以

1 赢

年

. . ：、

CHAPTER XXL— The Master said :

" The age of one's parents should ever be
kept in mind, as an occasion at once for joy
and for fear."

CHAPTER XXIL— The Master said :
" The men of old were reserved in speech
out of shame lest they should come short in
deed."

CHAPTER XXIII.— The Master said:
" The self-restrained seldom err."

241

IV. XXII, XXIII, XXIV. THE ANALECTS.

Vous devez vOus lappeler souvent etc. vous rejouir de leur
longevite, et craindre qu'ils ne viennent a mourir.

CHAPTER XXII.— PERFORMANCE SHAMING
PROMISE. Or, The non-utterance 不出 of 之 the
words 言 (of) the ancients 古 者 was shame 恥、 of 之
their 躬 not 不 coming up to (them) 逮、 C. 行不
及言可 恥 之 甚 o For performance to come short of
promise is the acme of shame. L. The reason why the
ancients did not readily give utterance to their words, was

that they feared actions not conic up to them. Z.

antiqui sermonem non effundebant ； verecundabantur se eo
noil attingere. K. Men of old kept silence for fear lest
what they said should not come up to wliat tliey did.
Couv. Les anciennes n'osaient pas emettre de maxiiiies ；
ils craignaient que leurs actions ne repondissent pas a leurs
paroles.

CHAPTER XXIII.— SELF-RESTRAINT AVOIDS
ERROR. Or, By using restraint your mistakes will be
few ； or, Those who have gone astray through self-restraint
are few. L. The cautious seldom err. Z. qui in se
coercendo deficiant sibi, rari sunt. K. He who wants
little, (or, He who confines his sphere) seldom goes wrong.
Couv. On s'egare rarement en s'imposant a soi-meme des
regies severes.

CHAPTER XXIV. — ACTIONS SPEAK LOUDER
THAN WORDS. The Comm. 古月 thinks chapters
1 5-24 were recorded by Tseng Tzu's disciples. Note the
use of Tseng Tzu, ' the philosopher Tseng 'in 1 5. L. The
sup. man wishes to be slow in his words and earnest in his
conduct. Z tardus in verbis et promptus in actionibus.

242

THE ANALECTS. IV. XXIV, XXV, XXVI.

廿

八

五

四

子

有

子

於

子

游

而

君

事

不

敏

子

君

於

欲

必

n ―

訥

CHAPTER XXIV. — The Master said ：
" The wise man desires to be slow to speak
but quick to act."

CHAPTER XXV.— The Master said :
" Virtue never dwells alone ； it always has
neighbours."

CHAPTER XXVI.— Tzu Yusaid: "In

243

IV. XXIV， XXV， XXVI. THE ANALECTS.

K. slow in speech and diligent in conduct. Couv. . . ...

lent dans ses disc ours et diligent dans ses actions.

CHAPTER XXV.— VIRTUE ATTRACTS
FRIENDS. C. 鄰猶親 也。 Neighbours in the sense
of friends. L. Virtue is not left to stand alone. He who
practises it will have neighbours. Z. virtus non sola
manet, certe habet asseclas. K. Moral worth is never
left alone ； society is sure to grow round him. Couv. La
vertu ne va jamais seule ； un homme vertueux attire
toujours des imitateurs.

CHAPTER XXVL— IMPORTUNITY ESTRAN-
GES. C. 數、 煩 數也、 Annoying frequency. L.
frequent remonstrances lead to disgrace frequent re-
proofs make the friendship distant. Z es importunus,

tunc dedecore afficieris ； tunc alienabis. K. keep

constantly pointing out his errors it will lead to your
disgrace etc. Couv. Celui qui par des avis reiteres se
rend importun a son prince etc.

'/ok ：

244

THE ANALECTS. IV. XXVI.

斯 斯
疏 辱

友

serving one's prince Importunity results in
disgrace ； as importunity between friends
results in estrangement."

245

THE ANALECTS.

VOLUME III.

BOOK V.

CONCERNING CERTAIN DISCIPLES
AND OTHERS.

CONTENTS. —- This book is said by Chu Tzu to treat
of the character of men and their doings, and to be an
enquiry into affairs and principles, and he refers approvingly
to the opinion of 胡 氏 who surmised that it was the
production of a disciple of Tzu Kung, probably because
his name occurs in it several times.

CHAPTER L— CONFUCIUS AS MATCHMAKER.
I . For Kung Yeh Ch'ang see Intro. V. 妻 verb, to wive,
f 累 black cords, 魏 bound,— imprisoned. 子 child, son,
daughter. 罪 from net and wrong, enmeshed in or
through wrongdoing. C. 有罪 無罪在 我而！ 3、
豈以 自外至 者爲榮 辱哉、 Sin or its opposite
rests entirely with the individual himself, for how can that
wh. merely attaches from without be either honour or
disgrace. L. that he might be wived ； altho' he was put
in bonds, he had not been guilty of any crime. Z. licet
esset inter vincula, non esse ejus culpani. K. No man
need hesitate to give his daughter to such a man to wife.
It is true he has been in prison etc. Couv. a qui I'on
pouvait convenablement dormer une fille en mariage ； que,
bien qu'il fut dans les fers etc.

2. Nan Yung. Intro. V. 戮 Kuan says, judicial decapi-
tation after death. 兄 His elder bro'. i. e. the cripple

246

.THE ANALECTS.

V. I.

VOLUME III.

BOOK Y.

兄 免 道 子= ^i^ 練 可

CHAPTER I.— The Master said of Kung
Yeh Chang that he was a suitable man to
marry, for though he had been in prison it
was through no wrong-doing of his. So he
gave him his own daughter to wife. 2. The
Master said of Nan Yung that when the
country was well governed he would not be
set aside, and when the country was ill
governed he would escape suffering and

247

公冶 長第五

If 謂 公 冶 畏

窭也、 雖在綴

之 中、 非其罪

以其 子赛之

謂 南容， 邦有

不廢、 邦無道

於 刑戮。 以 其

V. I, II.

THE ANALECTS.

Meng Pi. C. 不廢、 言必見 J]] means he would cer-
tainly find employment ； 以其謹 於言行 、故 能 >色
用於 治朝、 免 禍 於亂 til: &、 because he was
guarded in speech and action he would be employed in the
periods of order and escape evil in times of disorder. In
repudiating the view that Com. chose an inferior spouse for
his own daughter out of respect to his elder bro', 程 子
says that such ideas derogate from the dignity of the Sage,
who was independent of any such 避 縑 fear of misunder-
standing'. L. not be out of office, escape punishment

and disgrace. Z. non rejicietur, evadet a poem's et

nece. K. he w ill not be neglected, escape persecution.

Couv. aurait to uj ours une charge ； il saurait, (par sa

circonspection), ecliapper aux tourments et a la peine
capitale.

CHAPTER 11.— HONOUR BREEDS HONOUR.
Tzu Cliien v. Intro. V. 善 the State of Lu ； 一 altho'
decadent it was still not destitute of men of honour, for
otherwise how could Tzu Chien have learnt to be hon-
ourable ？ 若 人 Such a man. C. Th^ first 渐 is 此
人 this man, the second is 斯 德 this virtue. 尊賢取
友以成 其德、 He had respect to the worthy in
choosing his friends, thereby perfecting his character.
L. Of superior virtue is such a man ！ If there were not
virtuous men in Lu, how could this man have acquired
this character. Z. quantae sapientiae iste vir ！ K. What
a wise and good man he is ！ I wonder if there were no
etc. how that man could have acquired the character he

has. Couv. Quelle sagesse est en cet horn me ！ Si

n'avatt pas de sages etc.

248

THE ANALECTS.

V, I, II.

子

哉

子

之

m、

若

謂

子

斯

子

焉

之

取

君

斯

. 君

子

death. So he gave him his elder brother's
daughter to wife.

CHAPTER 11. 一 The Master said of Tzu
Chien : "An honourable man indeed is
such a one as he ！ Were Lu without men
of honour how could he have acquired this
excellence ！ ，，

249

V. Ill, IV.

THE ANALFCTS.

CHAPTER III.— A VESSEL OF HONOUR. 賜
Tzu Kung's name, see Intro. Y. 何 如、 What like ？
Kuan. He called himself by his name out of respect to
the Master. C. 器有用 之成材 、 An article of re-
cognised utility. The 糊 • 璉 were grain vessels used in
the Grand Anc. Temple, the 糊 in the 商 and the 键 in
the 周 dyn. ； they were 飾以玉 jewelled and were
very 華 类 handsome. Altho' Tzu Kiing 未 至於不
器 had not yet got beyond the ' vessel ， or machine stage,
he was a ' vessel of honour ，器 之貴者 11. xii. L.

What do you say of me, Tsze ？ You are a utensil A

gemmed sacrificial utensil. Z. ego Se quomodo ？ tu

es vas gemmata capedo. K. A jewelled work of art.

Couv. Un vase pour les offrandes.

CHAPTER IV.— VIRTUE NOT GUAGED BY
FLUENCY. I. 雍 name of 冉 雍 Intro. V. Yung!
he is virtuous but not eloquent. C. 俊、 口 才也 facility
of speech. 仲弓爲 人重厚 簡默、 而時 人以佞
爲 賢、 Chung Kung was grave and reserved, and the
men of the period deemed facility of speech a mark of
worth. L. Yung is truly virtuous, but he is not ready
with his tongue. Z. perfectus, at non facundus. K. good

moral man, not a man of ready wit. Couv. tres

vertueux, niais peu habile a parler.

2. C. 禦、 當 也 猶 應答、 To encounter, or to an-
swer. The 備 旨 defines it as 抵 當 人 to oppose men.
He who meets men with a ready tongue. 口 if 合 C. says
袷二辦 ready. The 備 旨 says 口給者 言不根
心、 P 、從 口中 備 辦 出來、 it means not rooted in
the lieart, but only prepared ' and uttered by the lips. L,

25Q

其屬，

\z tt 禦
M 於 人
用 人 以

THE ANALECTS,
四

不 或"^ m

子二 雍 也

曰 也

V. III, IV.
tli 何 子

B 如。 貢
何 子 問
器曰曰

CHAPTER III. 一 TzG Kung asked ：
" What is your opinion of me ？ ，， " You are
a vessel," said the Master. "What sort of a
vessel ？ " he asked. "A jewelled temple
vessel ，， was the reply.

CHAPTER IV. ― I. Some one remark-
ed : "A virtuous man is Yung, but he is
not ready of speech." 2. " What need has
he of ready speech ？ " said the Master.
"The man who is always ready with his
tongue to others will often be disliked by
them. I do not know about bis virtue, but
what need has he of ready speech ？，，

251

賜 也

^ 器

也、 曰-

仁 0

焉 用

口 給-

V. IV, V, VI.

THE ANALECTS.

They who encounter men with smartness of speech for the
most part procure themselves hatred. Z. excipiens alios
cum verborum discussione, saepe odio habetur ab aliis.
K. A man who is always ready with his tongue to others
will only often make enemies. Couv. Ceux qui re^oivent
tout le monde avec de belles paroles, qui viennent seulement
des levres, etc.

CHAPTER v.— AN UNCERTAIN " CALL." For
Ch'i-tiao K，ai see Intro. V. There is my for this (office)
as yet inability to be assured. The 之 is possessive. C.
斯、 措 此理 而 言、 refers to ' this art ' of ruling men.
信、 謂 眞知 其如此 而無^ 髮之 疑 也、 means
to truly know it to be so without a particle cf doubt.
L. I am not as yet able to rest in the assurance of THIS.
Z. ego id necdum potui indubitate noscere. K, I have
not yet confidence in myself. Couv. Je ne suis pas
encore parvenu a savoir parfaitenient (I'art de me gouverner
moi-meme et les aulres). .

CHAPTER VI.— DISCRETION BETTER THAN
VALOUR. For Yu, i. c. Tza Lu see Intro. V. The
備 旨 says 道是經 邦齊世 之道、 （His) doctrines
for regulating the State and ordering the world. 不 行.
是不 見用、 Non- progressive means not put into prac-
tice. 浮 海 有 不 忽 睹 斯民陷 溺 意、 Float on
sea means he could not bear to see the degradation of the
people. C. quotes 程 子 as saying 浮 、海 之歎、 傷天
下 之無賢 君、 This exclamation about floating away
on the sea is a sigh over the absence of a virtuous prince in
the Empire. C. on 無 所取材 (no capacity for select-
ing his materials) says 夫子 美其. 勇而譏 其不能

252

THE ANALECTS.

V, V, VI.

CHAPTER v.— The Master wanted to
engage Ch'i-tiao K'ai in office, but he re-
plied : " I still lack confidence for this."
Whereat the Master was pleased.

CHAPTER VI.— The Master said :
" My doctrines make no progress. I will
get upon a raft and float away upon the sea.
If any one accompanies me will it not be
Yu ？ " Tzu Lu on hearing this was pleased ；
whereupon the Master said : " Yu is fonder
of daring than I ； he also exercises no
discretion."

五 子使漆 雕開仕

對曰、 吾 斯之未

能 信。 子 說。

六子曰 ，道不 行， 乘

桴浮于 海、 從 我

者、 其 由扉 r 子路

n 之 喜。 子日、 由

也、 好 勇過我 、無

所 取材。

253

V. VI， VII.

THE ANALECTS.

裁 度事理 以適於 義也、 The Master praises his
bravery and ridicules him for not being able to cut and
measure the rights of things in order to only go in the right
direction. L. float about on the. sea. He that will accom-
pany me will be Yu, I dare to say He does not

exercise his judgment upon matters. Z. Mea docti'ina

non propagatur : si conscensa rati fluctuam in mari at

cares quo feras judicium de rebus. K. There is no order
or justice now in the government of China. I will betake
me to a ship and sail over the sea to seek for it in other

countries you do not exercise judgment when using

(your courage). Couv. Si je me confiais aux flots de

la mer, celui qui me suivrait etc il n'a pas le discern-
ment necessaire pour bien juger.

CHAPTER VIL— UNFAILING VIRTUE : FEW
THERE BE THAT FIND IT. i. For Meng \Vu see
11. vi. TzLi Lu Intro. V. 仁 Intro. VIII. The 備 旨 says
仁 必全體 不息、 Virtue must be perfect and un-
failing.

2. C. 賦、 兵也、 by 賦 soldiers is meant, for the
military levies were supplied according to the amount of
land tax. According to the 周 禮 every district of 64
井 provided 1 chariot, 4 warhorses, 12 oxen, 3 men in
armour and 72 foot- soldiers all completely armed. 子 路
之於仁 、蓋 日 月至 焉者、 Tz{i Lu attained to
Virtue for a day or a month, —— intermittently ； hence it was
as difficult to say he was Virtuous as to say that he was
not. His ability was indisputable, his unvarying rectitude
doubtful. For 千 乘之國 see 1. v. L. might be
employed to manage the military levies, but 1 do not know

254

THE ANALECTS.

V. VII,

CHAPTER VII.— I. Meng Wu Po
asked whether Tzii Lu was a man of Virtue.
The Master answered " I do not know."
2. One his repeating the question the Master
said : " Yu ！ In a kingdom of a thousand
chariots he might be appointed to the ad-
ministration of its levies, but I do not know
about his Virtue." 3. " What about Ch'iu ？ "
he asked, to which the Master replied :
" Ch'iu ! Over a city of a thousand families,
or a Household of a hundred chariots, he
might be appointed as Controller ； but I do

七孟武

仁 乎。

也。 r

也、 千

使 i§

知 其

千 室

之 家"

宰 也_

伯 問

子 日、

問。 子

0 之

其 陚

仁 也。

子 曰、

之 邑、

可 使

不 知

m、 to

國、 可

也、 不

^ 也

求 也、

百 乘

爲 之

其 仁

255

V. VII, VIII.

THE ANALECTS.

whether he be perfectly virtuous. Z. potest fieri ut regat
ejus milites : nescio illius cordis perfectionem. K. a State
of even the first rate power entrusted with the organisa-
tion of the army. I cannot say if he could be called a
moral character. Couv. capable de former les troupes
etc. Je ne sais pas si sa vertu est parfaite.

3. For 求、 冉有 see Intro. V. The 備 旨 says : 邑
長主治 人者、 家 臣主治 事者、 The chief of a
city controlled men, the steward of a Family controlled
affairs. L. employed as governor. Z. potest gerere ejus

gubernatorem. K. large town small principality.

Couv. capable de gouverner la maison d'un grand prefet.

4. For Ch'ih 公西華 see Intro. V. The 備 旨 says
^ 帶 means clad in Court robes, girdled with a sash and
standing by his prince's side. It describes 賓 by 鄰 君
neighbouring princes and 客 by 來 聘之臣 ministers
coming on State engagements. L. employed to converse
with the visitors and guests. Z. possit cum hospitibus
eloqu. K. At court, in a gala-dress reception, entrust-
ed with the duty of entertaining the visitors.. Couv. de
converse!' avec les botes et les visiteurs.

CHAPTER VIII— TZU KUNG'S TRIBUTE TO
HUI. Tzu Kung and Hui. Intro. V. <^ etc. You and
Hui which surpasses ？ 賜 Tzu Kung's name. 望 To
look up, or for, expect, hope. How dare 1 hope to be like
Hui ！ 備 旨 interprets 望 by J: 匕、 compare. 以 uses, or
by. He hears one point and by it knows ten, i. e. all. ^
與 女 The ancient comm. 包 咸 very naturally inter-
prets by " I and you," but the dignity of the Sage, increas-
ing with the ages, forbids such an indignity. C. 愈、 勝

256

TJrlE ANALECTS.

V. VII, VIII.

何

具

不 使 束

何

敢

愈

知與帶

如。

以

對二

女

其 賓 立

子

not know about his Virtue." 4. " And what
about Ch'ih ？ ，， he asked. " Ch'ih ！ ，， said the
Master. " Girded with his sash and standing
in a Court, he might be appointed to con-
verse with its guests ； but I do not know
about his Virtue."

CHAPTER VIII.— I. The Master ad-
dressing Tzu Kung said : "Which is the
superior, you or Hiii ？ " 2. " How dare I
look at Hui ！ ' he answered, " Hui hears one

也。 赤也

曰、 赤 也、

於 翻、 可

客 言 也、

仁 也。

^ 謂 子

賜 也、

囘、 囘 也，

257

V. VIII, IX.

THE ANALECTS.

也 excel. — and 十； 一數 之始、 十數之 終、

One is the beginning of numbers, ten the end. 與、 許 也
grant, allow. L. compare myself with Hwuy. Hwuy
hears one point and knows all about a subject etc. Z. qui

ausum suspicere Hoei ? ego concedo tibi quod non

vales. K, when I have learnt anything I can only follow
out its bearing and applications to one or two particular
cases. Couv. mettre en parallele avec Houei ？

CHAPTER IX.— CARVING ROTTEN WOOD
AND DECORATING MUD WALLS. Tsai Yu Intro.
V. Kuan 晝、 自早至 晚 的 總 名、 The 備 旨
says 一日 忽當晝 而寢、 C. 晝寢 謂一當 畫 而
寢 asleep during the day. 朽、 腐 也 rotten. ；}； 亏、 鏝 也、
trowel. 言其志 氣昏惰 敎無所 施也、 it means
that his will was torpid and teaching found no place for
exhibition. 誅、 責也 reproof. 言不 足責、 乃所
以深 責之、 it means that he was not worth rebuking,
which is the severest rebuke of all. The 備 旨 says 糞
土是 汚穢不 潔之土 of unclean earth. Also 人
必 有受 敎之地 、 A man must have some ground
for the reception of teaching. L. a wall of dirty earth will
not receive the trowel. This Yu ！ ― what is the use of

reproving him ？ Z. die cubabat e sordido luto murus

noil potest tectorio exornari. K. spent the best hours of
the day in sleep. You cannot carve anything out of rotten
wood nor plaster up a wall built of rubbish. Couv. un
mur de fumier et de boue ne peut etre crepi.

2. The 子 曰 are not read, it is assumed that these two
words are a gloss ； if not, then that this statement was made
on another occasion. 改 是 changed this, i. e. 聽 其 言

258

THE ANALECTS. V. VIII, IX.

九

於 而 於 何 可 ii^ 0 弗 ！ It) 一

point and from it apprehends the whole ten.
I hear one point and apprehend a second
therefrom." 3. The Master said : " You
are not equal to him, I grant you, you are
not equal to him."

CHAPTER IX.— I. Tsai Yii spending
the daytime in sleep, the Master said :
" Rotten wood is unfit for carving, and a
wall of dirt unfit . for plastering. As to
Yii, ― what is the use of reproving hi in ！ "
2. " Formerly," he continued, " my attitude
towards others was to hear what they said
and give them credit for their deeds. Now

知 十、 賜 也、 聞

以 知 一 一。 曰、

如 也、 吾 與. 女

如 也。

k- 予晝 寢。 子

朽 木 不 可 雕

糞土 之牆、 不

誅。 日、 始 吾

人也、 聽 . 其 一一目

信 K 行、 今 吾

259

V. IX, X， XI. THE ANALECTS.

而信其 行'、 The 吾方 5^ 人 is I in regard to men.
與 is an exclamation. L. At first, my way with men etc.
It is from Yu that I have learned to make this change.
Z. Initio ego quoad alios etc. K. At one time, when I
wanted to judge of a man, I listened to what he said, and
I knew for certain what he would do in his life etc. Couv.
Auparavant quand j'avais entendu parler un homme, je
croyais que sa conduite repondait a ses paroles etc.

CHAPTER X.— PASSION IS WEAKNESS NOT
STRENGTH. Shen Cheng, 子 周 Intro. V. C. 剛、
堅强 不屈之 意、 最 人所難 能 者、 Firm and
unbending, man's greatest difficulty. 能勝 物之謂
剛 、 Strength means to master all that comes. 爲物檢
之 謂 愁、 By passion is meant to be at the mercy of
whatever presents itself. L. I have not seen a firm and

unbending man is under the influence of his passions.

Z. fortiter rigidum T'chang voluptati deditus etc. K.

he is a man of strong passions ； he is not a man of strong
character. Couv. T'chang est 1' esc lave de ses passions ；
comment a u rait ― il fermete d'ame ？

CHAPTER XL— THE GOLDEN RULE, cf also
XII. ii; 中腐 XIII. 3. and Matt VII. I2. Or, When
Tzu Kung said, What I do not wish men to impose on me,
I wish not to impose on them, the Master observed,
That is not what you have reached to. C. 此 仁者之
事不待 勉强、 This is the action of the perfectly Vir-
tuous and is independent of effort, ― and to this Tzu Kung
had not attained. Comparing this with XII ii, where 勿 is
used C. says 無者自 然而然 、勿者 禁 止 之 謂、
此 所以爲 仁恕之 別：） 無、 being in the indicative

260

THE ANALECTS. V. IX, X, X

我不 ？ g 申見 予言

欲 焉 剛 與 而

my attitude towards others is to listen to
what they say and note what they do. It is
through Yii that I have made this change."

CHAPTER X.— The Master said: "I
have never seen a man of strong character."
Some one remarked, " There is Shen
Ch'eng." " Ch eng ！ " said the Master. " He
is under the influence of his passions, and
how can he be possessed of strength of
character ！ ，，

CHAPTER XI. ― Tzu Kung said :
"What I do not wish others to do to me,

v\ 1、 41!、

改 是。

+ 子曰、 吾未

卷。 或對曰 •

子 曰 > 根 也

得 剛。

十 一 子 貢 曰、 我

人 之加諸

26 1

V. XI, XII.

THE ANALECTS.

mood implies spontaneous action ； 勿 imperative, implies a
prohibition, and herein lies the difference between magnani-
mity and tolerance. L. What I do not wish men etc.
Tsze ！ you have not attained to that. Z. ego quod nolo
alios addere super me etc. K. What I do not wish that
others should not do unto me etc. Couv. Ce que je ne
veux pas que les autres me fassent etc.

CHAPTER XII. —CONFUCIUS' CULTURE EX-
OTERIC, HIS PHILOSOPHY ESOTERIC. C. 文章

德之見 乎外者 、威儀 文辭皆 是也、 By 文

章 is meant the external manifestation of his moral char-
acter, such as his grave deportment and cultivated expres-
sion. 性者人 所受之 天理、 By ' nature ' is meant
that part of the Divine principle with which man is endowed.
天道 者天理 自然之 本體、 By 天道 is meant
the Divine principles themselves (or their ' natural embodi-
ment '). 其實 一理、 In reality they are all one prin-
ciple. Confucius is said to have seldom spoken of (罕 言
之) these subjects, so numbers of his followers had never
heard his views. Tzu Kung is assumed to have just heard
them and 歎其美 to here admire their excellence' L.
The Master's personal displays of his principles and ordin-
ary descriptions of them may be heard. His discourses
about man s nature and the way of Heaven cannot be
heard. Z. Magistri concilium decorum, possum obtinere
ut percipiam ； at Magistri doctrinam de natura coelique
lege, non datur percipere. K. You will often hear the
Master speak on the subjects of art and literature, but you
will never hear him speak on the subjects of metaphysics
Qr theology. Couv. 11 est doniie a tous les disciples

262

THK ANALECTS. V. XI, XII, XIII

that also I wish not to do to them."
"TzG!" observed the Master, "that is a
point to which you have not attained."

CHAPTER XII.— Tzu Kung said :
" Our Master's culture and refinement (all)
may hear ； but our Master's discourse on the
nature of man and the Laws of Heaven it is
not given (to all) to hear."

CHAPTER XIII.— When Tzu Lu heard
any precept and had not yet been able to
put it into practice, he was only afraid lest
he should hear some other.

十 u

0 亦

子

十二 子

文 章、

也、 夫

fd、

而 聞

匕匕 一丁、

f 〈门

曰、 賜 也、 非

及 也。

Rr 夫子之

可得而

子 之 一一一曰

道、 不 可

也。

有聞、 未

唯 恐 有

性

之

263

V. XII, XIII, XIV. THE ANALECTS.

d'entendre les legons du Maitre sur la term du corps et les
bienseances, mais non ses enseignements sur la nature de
I'homme et I'action du Gel.

CHAPTER XIIL— DIGEST ONE MEAL BEFORE
TAKING ANOTHER. L. When Tsze Lu heard any-
thing, if he had not yet succeeded in carrying it into
practice, he was only afraid lest he should hear something
else. Z. si habuerat documentum quin illud potuerit in

actum deducere. K he was afraid to learn anything

new. Couv il craignait d，en recevoir un nouveau,

jusqu'a ce qu'il fut parvenu a - mettre en pratique le
premier.

CHAPTER XIV.— CULTURE MAY EXIST A-
PART FROM RECTITUDE. 孔文子 name 圉 a
statesman of Wei, and contemporary of Conf. He caused
his lord to divorce his wife and married his own daughter
to him. Later his lord's immorality resulted in exile from
the State, and 文 子 married his aforesaid daughter to the
new lord. He also had contemplated insurrection. Tzu
Kung could not understand how such a man should get
the posthumous title of 文 the refined, cultured ； but Conf.
maintains that the Laws for posthumous titles 鐘 法 had
been properly applied to his namesake. The 備 旨 and
Kuan define 敏 by 聰 明、 何以 Wherefore? 是 以
therefore. L. He was of an active nature and yet fond of

learning. Z. ob quid vocatus expolitus ？ sagax. et

amans studium. K. Beau-clerc. He was a man of great
industry, who applied himself to self- culture. Couv. Poli
ou cultive tres intelligent. .

264

THE

ANALECTS.

V. XIV, XV

丁
五

十

四

上 行

子

也

T; 子

也 已

之

謂

子

何 貢

敬、 也

道

子

乙

以 問

四

敏

謂 曰、

養 其

有

111

而

之 孔

民 事

其

君

是

女？

文 文

CHAPTER

XIV.—

-丄 zu

Kun

g asked ：

" On what ground has K'ung Wen Tzu
received his posthumous title of Wen ？ ，，
" He was clever and fond of learning," re-
plied the Master, " and he was not ashamed
to seek knowledge from his inferiors ； 一 that
is why he has been styled ' Cultured.' "

CHAPTER XV.— The Master remarked
of Tztl Chan that he had four of the Ideal
Man's characteristics ； 一 in his personal con-
duct he was serious, in his duty to his
superior he was deferential, in providing for

265

V. XV, XVI,

THE ANALECTS,

CHAPTER XV.— ARTICLES OF THE IDEAL
MAN'S CREED. 子產 or 公 孫 僑 was a high
officer of the 鄭 State, and a contemporary of Conf, , who
wept at his death. The 備 旨 says 行 己 means 待 人
接 物 treatment of others and general conduct. C. 恭、
謙 遞 modest and retiring. 敬、 謹 恪也 circumspect
and respectful. 惠、 愛 禾！] 也 affectionate beneficence.
使 is not 役 使 forced service, but directing and ordering.
L. in his conduct of himself he was humble ； in serving etc.

respectful ； in nourishing etc. kind ； in ordering just.

Z. habere sapientis dotes quatuor : Is sua agens est

humilis, obsequiosus, alens beneficus, admini-

strans aequus. K. He showed himself to be a good

and wise man in four ways. In his conduct of himself

earnest, in serving the interests of his prince serious.

In providing for the wants of the people generous, and

in dealing with them just. Couv. pratiquait parfaite-

ment quart vertus : a savoir, la deference envers ses egaux,
le respect envers ses superieurs, la bienfaisance envers le
peuple, le justice envers ses sujets,

CHAPTER XVI.— THE ART OF FRIENDSHIP.
Or, Was good at friendly intercourse. ^ Zji jtjj a con-
temporary of Conf. and minister of 齊 State, his post-
humous name was 嬰. The 仲 means secundus, as 伯
means primus and 叔 tertius. C. quotes 程子 as
saying : 人交久 則 敬衰、 久而 能 敬 所以爲
善、 Prolonged intercourse results in the decay of
courtesy, ― familiarity breeds contempt, 一 and it is the
maintenance of courtesy despite lapse of time that is here
referred to as excellent. L. knew well how to maintain

266

THE ANALECTS. V. XV, XVI.. XV/I

十 十

七 7^

矢 tf

晏

其

ill

藻

文

久

平

使

仲

而

民

何

居

敬

口

也

the people he was beneficent, and in direct-
ing them he was just.

CHAPTER XVI. —The Master said:
"Yen P'ing Chung was gifted in the art of
friendship. Whatever the lapse of time he
maintained towards his friends the same
consideration."

CHAPTER XVII— The Master said:
"Tsang Wen Chung kept a large tortoise
in an edifice, on whose pillar tops were
representations of hills, and on its king-posts
of water plants, ― of what sort was his
wisdom ！ ，，

也 惠、

義。

子 曰、

皇〈 人

之。

子 曰、

0, 山

n .1 七、

267

V. XVI, xvif.

THE ANALECTS.

friendly intercourse. The acquaintance might be long, but
he showed the same respect at first. Z. apposite cum
aliis amicitiam nectit ； diutine, et adhuc reveretur eos. K.
knew how to observe the true relations in friendship.
However long standing he always maintained through-
out the same invariable careful respect. Con v. est ad-
mirable dans ses relations avec ses amis il les traite

toujoiirs avec respect.

CHAPTER XVIL— PANDERING TO A TOR-
TOISE. Or, Housed a turtle, with hill-like capitals and
duckweed king-posts etc. Such capitals were only proper
in the Imperial Temple, and it is supposed that Conf.'s
criticism is due to the superstitious veneration thus shewn
to this creature, 一 China's medium of divination. The State
of 蔡 was famous for its tortoises, whence they acquired
their name. C. 臧 文 { 中 A minister of % alias 臧 孫
氏 name 辰、 居猶 藏也、 居 is like 'to keep.' 蔡、

大 HI 也、 節 柱頭斗 拱也、 藻水 草名、 稅梁

上短 柱也、 丁 sang Wen had a reputation for wisdom ；

Conf. means that he neglected what was due to the people
and also offended the spirits by these extravagances. L.
on the capitals of the pillars of \\ h. he had hills made, with
representations of duckweed etc. Z. habitaculum fecit
magnae testudina. K. The man actually built a chapel
elaborate with carvings for a large tortoise \vh. he kept.
Couv. a fait batir, pour loger une grande tortue, une
edifice etc. figure des montagnes etc. et la peinture a
represente etc. (Wenn tchoung believed that a tortoise
surrounded with such honour would certainly bring down
celestial favours, ignoring that it merely divined and did
not cause good or evil).

268

tHE ANALECTS.

V. XVIII.

十
八

乎

新

尹

子

中

化、

令

之

"、、

水

矢

- 0

問

知、

何

必

仕

焉

仁

如 0

以

爲

令

曰
1 守

矣

告

令

尹

CHAPTER XVIIL— I. Tzu Chang ask-
ed ： ''The Prime Minister Tzu Wen thrice
took office as Prime Minister with never a
sign of elation, and, though thrice retired
from it, showed never a sign of annoyance ；
the policy also of his late ministry he never
failed to explain to the new Minister ； 一 what
would you say of him?" "He was con-
scientious," answered the Master. "Was lie
a man of ideal Virtue ？ " asked the disciple.
" I do not know," said the Master. " Why
should he be deemed a man of ideal

269

V. XVIII.

THE ANALECTS.

CHAPTER XVIIL—TRUE VIRTUE INCLUDES
ALL THE VIRTUES, i. 子長 Intro. V. C. 舍尹
宫 名楚上 卿 執 政者、 Official title of the Prime
Minister of the Ch'u State. 子 文 surnime ； 鬭 name ；
穀於宽 nourished by a tiger. Tradition says he was
born a bastard, exposed, suckled by a tiger (於 and
found by a prince who brought him up. He never showed
his emotions 喜怒 不形、 He ignored himself and
knew only his country's welfare, hence he was perfect in
loyalty 忠 盛 矣、 On the whole chapter the 備 旨 says,
Loyalty and purity are excellent points but 仁 connotes
心 德 之 全 the perfect virtue of the heart. 仁 者 必
忠 必淸两 忠 淸 未 必 仁 也、 The 仁 are per se
loyal and clean-handed, but the loyal and clean-handed are

not per se 仁、 L. The minister thrice took office,

and manifested no joy in his countenance. Thrice he
retired, and manifested no displeasure. He made it a point
to inform the new minister of the way in wh. he had

conducted the govt, etc loyal perfectly virtuous.

Z. nec habuit guadii speciem fidelis an corde per-

fectus ？ qui attigerit perfectionem ？ K. the least signs

of elation disappointment the line of policy wh. the

Govt, under him hitherto had been pursuing a con-
scientious man I cannot say if he could be called a

moral character. Couv. il n'en manifeste aucune joie

fidele au devoir (son indifference pour les changes)

est-elle la perfection ？

2. C. 崔 子 was a minister of the 齊 State, of the
name of 杯、 The 君 was 莊 公 name 光、 murdered
B. C. 548. 陳文子 was also a minister in 齊、 name
須無、 Ten 乘 meant 40 horses. He renounced all

2 70

tHE ANALECTS,

V XVIIJ.

Virtue ？ " 2. "When Ts'ui Tzu put to
death the Prince of Ch，i， although Ch'en
Wen Tzu held a fief of ten chariots he
abandoned all and left the country. On
reaching another State he said : ' They are
like our Minister Ts'ui Tzu', and left it.
On reaching another State, he again said :
' They are like our Minister Ts'ui Tzu，， and
left it. What would you say of him?"
" He was clean-handed," said the Master.
" Was he a man of ideal Virtue ？ asked the
disciple. "I do not know," answered the

仁。 5 佳子弑 齊 君、

陳 文子有 馬十

乘、 棄 而 違 之、 至

於他邦 、則曰 、猶

吾 大夫崔 子也、

違 之、 之 一 邦、 則

又曰、 猶吾 大夫

,M 子 也、 違 之、 何

2/1

V. XVIII, XIX, XX. THE ANALECTS.

rather than live in a rebellious State ； but he found a similar
condition of things elsewhere, 一 traitors all. 淸 pure in
motive, or life. L. * They are here like our great officer,

Ch'iu,' and left it pure. Z. assimilantur meo magno

magistratui etc pur us. K. I see they are all par-
ricides, the same as our parricide minister at home a

pure, high-minded man. Couv. et quitta sa terre natale,

(parce qu'elle avait ete souillee du sang de son prince)

Le Maitre repondit : II craignait la moindre souillure.

CHAPTER XIX.— SECOND THOUGHTS BEST.
C. 季 文', 子 was a minister in 魯 name 行 父、 With
third thoughts 私 意 起 self-interest arises. L. thought

thrice and then acted Twice may do. Z. bis jam

sufficit. K. Think twice 一 that is sufficient. Couv.

II suffit de reflechir deux fois.

CHAPTER XX. — WISE FOLLY. C. 寧武子 、vas
a minister of 衛 name 俞 according to the 春 秋 傅、
during the reigns of Duke 文 and Duke 成、 Order
prevailed during the former rule, and Ning Wu quietly
performed his duties. In this " his wisdom may be equal-
led." The next reign brought disorder, and the prince
lost his throne. It was here that Ning Wu was deemed
foolish, for he still remained loyal, and never spared himself
in situations the " wise ，， refused to have anything to do
with, until order and his prince were restored. L. Ning-wu

acted the part of a w ise man a stupid man. Others

may equal his wisdom, but they cannot equal \v:-: stupidity.
Z. ejus sapientia potest attingi ； ejus insipientia etc. K. It
is easy to act like him as a man of understanding, but it is
not easy to imitate him in the ，A'ay he showed how to act

272

THE ANALECTS. V. XVIII, XIX, XX.

十

十 九

無 邦 曰、 而 . 知、 0

Master. " Why should he be deemed a
man of ideal Virtue ？，，

CHAPTER XIX. — Chi Wen Tzu used
to think thrice before acting. The Master
hearing of it said : " Twice would do." .

CHAPTER XX.— The Master said :
"While good order prevailed in his State
Ning Wu Tzu was a wise man. When the

273

如。 子曰、 淸矣

峰

仁矣乎 。曰、 未

焉 得 仁。

季， 文 子 ？二 思

後 行。 子 ？ S 之

再、 斯可 矣。

子 曰、 it 武 子_

有 道 g H 、邦

V. XX, XXI.

THE ANALECTS.

as a man of no understanding. Couv. Sa prudence peut
etre imitee ； son imprudence est au-dessus de toute
imitation.

CHAPTER XXI.— AN EXILE'S LONGING. This
remark may be located in the year 49^, or thereabouts.
The 備 旨 unnecessarily places it in the period of starva-
tion when leaving ； 去衛適 陳絕糧 之時、 At
the time Conf. was about 60 and his 小 子 were not
schoolboys, but men in office, forgetful of the teachings of
their Master. C. 此孔 子周流 四方、 道不行 而
思歸文 歎也、 This is a sigh for home during his
wanderings, on finding his teachings did not prevail. 我
黨之小 子措門 人之在 '@ 者、 indicates those of
his disciples who Ave re in Lu. (Kuan 黨、 家 郷、 五

百家 爲黨的 黨): ） U 簡 志 大 而略於 事也、

High-spirited (great aims) but careless in action, 斐文貌
refinement in form. 成 章言其 文理成 就有可
觀者、 There was evidence that their education was
approaching perfection. 裁 割 正 To cut to proper shape,
i. e. where to draw the line. 斐 然成章 elegantly are
they becoming accomplished. L. says " the antecedent to
之 is all the preceding description." L. Let me re-
turn ！ The little children of my school are ambitious

and too hasty. They are accomplished and complete so

far, restrict and shape themselves. Z. reverta jam

quidni reverta r ？ mei pagi filioli, animo grancli tenuiorumque
incurioso, conspicuo sunt absolati decoro, at norniam
nesciunt ad qiiam id exigant. K. I must think of going-
home My young people at home are all lugli-spirited

and independent ； they are besides accomplished in all the

274

THE ANALECTS.

V. XX, xxi.

• 以 然之歸 不知

裁 成 小 m 可可

State fell into disorder he was a fool. His
wisdom may be equalled, his folly cannot be
equalled."

CHAPTER XXL— When the Master
was in the State of Ch'en he said : " Let us
return ！ Let us return ！ My young people
at home are ambitious and hasty ； their cul-
ture acquires elegance, but they do not know
wl^cre to draw the line."

道則愚 > 其

及也、 化； 愚

及 也。

子在陳 曰_

歸 IT 吾黨

子、 狂 簡、 斐

章、 不知所

之。

- 2；5

V. XXir, XXIII， XXIV. THE ANALECTS. '

arts ； but they have no judgment. Couv. Retournerai-

je ？ Les disciples que j'avais dans nion pays, ont des

aspirations elevees, s'appliquent peu aux clioses vulgaires,
et soiit d'une distinction remarquable. Mais ils ne savent
pas comment regie r ces bonnes qualites.

CHAPTER XXII.— RESENTMENT BEGETS RE-
SENTMENT. 伯 夷 and 叔齊 were two sons of the
Prince of the small State of 孤 竹、 end of 商 dyn. Cf,
Menc. II. I. II et al. The throne was left to Shuh-ch'i
who refused to take his elder bro.'s place. Po-i likewise
declined it, and both withdrew from the Court. When
King \Vu took up arms against the Emp. Chou they both
re -appeared and remonstrated against such disloyalty.
Both are said to have died of hunger declining to dwell
under a disloyal rule. 用二以 therefore. L. did not
keep the former wickednesses of men in mind, and hence
the resentments directed towards them were few. Z. non
recogitabant antiqua errata ； aversantes illos ideo erant rari.
K. They forgave old wrongs ； therefore they had little to
complain of the world. Couv. oublaient les defauts
passes d'autrui ； peu d'ennemis.

CHAPTER XXIIL— STRAWS SHEW THE CUR-
RENT. C. { 敖生高 the name of a man of 魯 noted
for his uprightness. 酸、 gjj 也 vinegar. He is supposed
to have given the vinegar as if it were his own. 非 有 謂
有、 He said he had when he had not. L upright etc.

Z, rectum. K. an honest man household necessary.

Couv. la droituie.

CHAPTER XXIV.— THE SHAME OF A DOUBLE
FACE, vide I. iii. C. 足、 過也 excessive. Older

276

THE ANALECTS. V. XXII, XXill, XXIV

廿

四

―

子 之

乞

子 用

不

子

諸

、 ®

曰 希

、 0

念

巧

其

或

孰

售

伯

鄰

乞

萌

心、

夷

令

zri:

f 微

心

與

生

是

齊、

CHAPTER

XXII.

— - The Master

said

" Po I and Shu Ch'i never bore ills in mind ；
hence those who bore them resentment were
few." -

CHAPTER XXIIL— The Master said :
" Who says that Wei-shang Kao is upright ？
Someone begged vinegar of him, whereupon
he begged it of a neighbour and gave it
him."

CHAPTER XXIV.— The Master said :

277

V. XXIV, XXV. THE ANALECTS.

comms. read it 足 feet, indicating respectful moving of the
feet. 程 子 says 左丘明 古之聞 人也、 An an-
cient of reputation. When 丘 refers to Conf. it is always
pronounced 某 mou, * a certain one ' in token of respect.
L. Fine words, an insinuating appearance and excessive
respect etc. To conceal resentment against a person and
appear friendly with him. Z. phalerata verba, fucatam
faciem, exaggeratum officium etc ； recondere odium, et
amice tractare unum aliquem etc. K. Plausible speech,
fine manners and studied earnestness are things of wh. a
friend of mine was ashamed etc. To conceal resentment
against a person and to make friends with him etc. Couv.
Employer uii langage etudie, prendre un exterieur trop
compose, dormer des marques de deference excessives, etc.
Hair un homme au fond du coeur et le traiter amicalement
etc.

CHAPTER XXV.— ASPIRATIONS, i. Yen Yuan
and TzLi Lu, Intro. V. 侍 standing by, in attendance on.
志 will, wishes. C. 盖、 何 不 也、 Why not ？ L. Come,
let each of you tell his wishes. Z. vestrum animum. K.
Your aim in the conduct of your life. Couv. vos desirs.

2. C. 、服 之也 to wear ； 裘、 皮 服 furs; 敞、
壞 也 spoil, (敞 to wear out) ； 憾、 恨 也 to dislike, bear
hatred. L. I should like, having etc. to share them with
my friends, and tho' they should spoil them, I would not
be displeased. Z. vellem currus etc. cum amicis ea com-,
municare etc. K. I would like, if I had etc. to share them
etc. to be able to consider such things as much belonging
to them as to me. Couv. Je desirerais partager avec mes
amis r usage de mes voitures etc mecontentement.

278

THE ANAI.ECT?.

V. XXIV, XXV.

廿
五

子二

顏-

丘

夕 11

路

淵

明

而

丘

各

季

恥

友

亦

左

願

路

之

其

恥

丘

車

爾

丘

明

士
心

子

亦

左

匿

恥

" Plausible speech, an ingratiating demean-
our, and fulsome respect, — Tso Ch'iii Ming-
was ashamed of them ； I， Ch'iu, also am
ashamed of them. To conceal one's resent-
ment and yet appear friendly with the
man, ― Tso Ch'iu Ming was ashamed of it ；
I, Ch'iu, also am ashamed of it."

CHAPTER XXV.— I. Once when Yen
Yiian and Tzii Lu were standing by him the
Master said : " Suppose each of you tells

279

V". XXV.

THE ANALECTS,

3- C. f〈'、 誇 也 to boast; 善、 謂 有 能 abilities; 施
亦長 大之意 make a display of ； 勞、 謂有功 achieve-
ments, merits. 施 勞 is interpreted by 何晏 as not
put burdens on others. L. not to boast of my excellence
or to make a display of my meritorious deeds. Z. non
j acta re meas dotes, nec amplificare merita. K. not to
boast of niy ability and to be able to be humble in my
estimate of what I have done for others. Couv. ne pas
vauter mes bonnes qualites, ne pas exagerer mes bons
services. •

4. C. 老 者養之 以安、 To nourish the aged in
comfort. PJ】 及與之 以信、 To be with them in
good faith. 少者懷 之以 思、 To cherish the young
with kindness. 程 子 says, the Master 安 仁 was at rest
in Virtue, Yen Yuan 不違仁 was not remiss in regard
to it and Tzu Lu 求 仁 sought it. All three are deemed
equally unselfish in intent, but Tzd Lu had to strive to be
unselfish, Yen Yuan had to keep his mind fixed on it, while
the Master was spontaneously thus without effort. L. in

regard to the aged, to give them rest ； friends, shew

them sincerity ； the young, to treat tbeni tenderly. Z.

senes, alimento eos tranquil la re ； amicos, fidelitate eos pro-
sequi ； juniores amore eos fovere. K. a comfort to my old
folk at home ； to be sincere, and to be found trustworthy
by my friends ； and to love and care for my young people
at home. Couv. Pourvoir abondamrnent aux necessites
des vieillards, meriter les confiances etc., aider avec affection
les enfants et les jeunes gens.

280

THE ANALECTS,

V. XXV.

懷 朋

子

顏三

衣

之 友

願

淵

敝

輕

信

老

聞

之

者

子

勞

而

與

少

安

子"

rttnl

"、、

者

志

路

伐

友

his wishes ？ " 2. " I should like," said Tzu
Lu, "to have c images and horses and light
furs to wear, so as to share them with my
friends, nor would I feel any annoyance if
they spoilt them." 3. " I should like," said
Yen Yuan, " never to make a display of my
good qualities, noF a parade of my merits."
4. " May we hear the Master's wishes ？ ，，
asked Tzu Lu. " They would be," said the
Master, " to comfort the aged, be faithful to
my friends, and cherish the young."

281

V. XXVI, XXVir. THE ANALECTS.

CHAPTER XXVI.— ON SELF-ACCUSATION. 乎
is an exclamation of regret. Alas ！ 己 矣乎、 It is
ended ！ It is all over ！ 自 訟 Self-accusation. L. It
is all over ！ I have not yet seen one etc. and inwardly
accuse himself. Z. itane ergo ？ ego nonduni vidit, qui
possit videre suos defectus, et interius seipsum incusare.
K. Alas ！ I do not now see a man who etc., or is willing
to bring a suit against himself before his own conscience.
Couv. Faut-il done desespsrer de voir un horn me qui
reconnaise ses fautes, et se les reproche en secret ？ Moi,
je n'en ai pas encore vu.

CHAPTER XXVII. — CONFUCIUS' FONDNESS
FOR LEARNING. C. 夫子生 知而未 嘗 不 好
學、 故言 此以 勉八、 The Master had innate wisdom
and never had aught but a love of learning, hence he says
this to encourage others. It is easy to have a good start
for knowledge, it is hard to reach its goal ； he who reaches
that goal is the sage, and he who does not learn cannot
avoid being a rustic. L. there may be found one honour-
able and sincere as I am, but not so fond of learning. Z.
certe habet fidelem et sincerum si cut me, etc. K. Even in

a very small town men conscientious and honest as

myself ； only they have not tried to cultivate themselves
etc. Couv. il se trouve certainement des hommes, a qui

la nature a donne, dcs disposftions a la fidelite et a la

sincerite

282

THE ANALECTS. V. XXVI, XXVII.

廿

八

5r ^

必

寸

而

木

学 M

tin

兄

rzi
ti

vL 个

中
化、

合匕

J (卩

至

目
兄

矢

如

之

者

乎

之

丘

邑 >

、m

CHAPTER XXVI.—

—The

Master

said

" It is all in vain ！ I have never yet seen a
man who could perceive his own faults and
bring the charge home against himself."

CHAPTER XXVIL— The Master said:
" Even in a hamlet of ten houses there must
be men as conscientious and sincere as

myself, but none as fond of learning as

，，

am.

283

VI.

THE ANALECTS.

VOLUME III.

BOOK VI.

CONCERNING CERTAIN DISCIPLES AND
OTHER SUBJECTS.

TITLE. This book is called Yung Yeh, and up to
Chapter XIV it is a continuation of the last. The remain-
ing chapters treat of wisdom, righteousness and Virtue.

CHAPTER L— LENIENCY AND LAXITY, i. 雍
Jan Yung, style Chung Kung, v. Intro. V. 可使南 面、
Might be appointed facing the south. C. 南面者 、人
君聽治 之位、 The seat where the people's Prince
listened to and controlled affairs. The north i*s still the
seat of the Emp. and of all his representatives, and towards
it the ruled must face. L. There is Yung ！ ― He might
occupy the place of a Prince. Z. Yung posset fieri
meridiei observus. K. There is Yung ― he should be
made a prince. Couv. est capable de regler les affaires
publiques, le visage tourne vers le midi.

2. Of 子 桑 伯 nothing is known, tho' C. says he
was a man of 魯 and assents to the supposition of 胡 氏
that he may have been the 子桑伯 of 莊 周 (Chuang
tzu). The text of the chapter is the word 簡、 Its mean-
ing is, an abridgment, a precis ； it means < general ，
(e. g. 略), not * particular.' Here C. describes it as

284

THE ANALECTS.

VOLUME III.
BOOK VI,

ill

丁

雍

而

簡。

伯

面

也

不

行

仲\

子。

仲-

雍

第

亦

弓

丐

111

八

可

以

問

可

乎

居

可

子

使

CHAPTER L— I . The Master said ：
" Yung ！ He is fit to occupy a ruler's seat,"
2. Chung Kung thereupon asked concern-
ing Tzu-Sang Po- Tzu. <' He will do，" said
the Master, " but he is easy-going." 3. " For
a man who is strict in his own life," ob-
served Chung Kung, " to be easy in conduct
in the surveillance of the people may, I

285

VI. I, ir.

THE ANALECTS.

不 煩 r.ot worrying, or troubling (about details), and
styles Jan Yung 寬 洪 宵， 赏、 The 合 講 describes
寛洪 by 不 失之苛 刻 f4 急 而 有 容 物 之 量、
never failed in magnanimity through uncalled for harshness
or arbitrary urgency ； and 簡 重 by 不失之 J|( 碎
躁而 得臨下 之體、 never failed in maintaining a
right attitude towards inferiors through trifling vexations
and irritation. Kuan describes 簡 as 簡便、 L. He
may pass. He does not mind small matters. Z. bene

quidem ； modicus est. K. a good man, independent.

Couv. il se contents aisement.

3. Th- 家 語 records of 子桑伯 子、 that he 不
衣 冠 而 處、 used to sit about unclad (in summer).
Conf. ridiculed him as 欲 同 人 道 於 牛 馬然、 want-
ing to bring man down to a level with the animals. L. If
a man cherish in himself a reverential feeling of the necessity
of attention to business, tho' he may be easy in small

matters in his gov't of the people, etc., is not such an

easy mode of procedure excessive ？ Z. vita rigidus,
administratione autem modicus, et sic gubernare suum

populum etc nonne tunc erit niniis remissus. K.

when a man in his private life is serious with himself, he
may in his public life, be independent in his dealing with

the people too much independence in that ？ Couv.

Etre soi-menie toiijours diligent, et ne pas exiger trop de

son peuple. Mais etre soi-rneme negligent, et exiger

peu des autres, n'est-ce pas se contenter trop facilement ?( 、

CHAPTER II.— NONE THAT LOVETH WISDOM.
哀 公 Duke of Lii B. C. 494—466. At this time Conf.
had returned from exile in his old age. For 顔 囘 v.

286

THE

ANALECTS.

VI. I,

'cT 一
批

乃

居

不

有

好

r 卜

少

簡

遷

顏

學

曰

簡

而

奴

囘

、 孔二

第

然

乎

行

不

者

子

子、

子四

簡、

好

對

孰

無

suppose, be allowed ？ But he who is easy-
going in private and easy-going in public,—
that surely is sheer laxity ？ ，， " Yung's state-
ment is correct, " said the Master.

CHAPTER IL— Duke Ai asked which
of the disciples was fond of learning. Con-
fucius answered him : " There was Yen Hiii, ---
he was fond of learning ； he never visited
his anger on another, and he never repeated

28^

VI. II, III.

THE ANALECTS.

Intro. V. He died at 32. C. 遷 移也、 To remove, ~" -
visit his anger on another ；!! J) 復也 repeat. His 克
己之 功至於 如此、 achievements in self-subjugation
having reached to such an extent, 一 he might truly be said
to have loved to learn. It must be remembered that
morals were the principal subject in " learning." 顔 子
之怒 在物不 在 己、 His anger was limited to a
particular case and was not . in himself. 命 is life, or
appointed time, fate." = 無、 L. he loved to learn.
He did not transfer his anger ； he did not repeat a fault.
Unfortunately his appointed time was short etc. Z. qui
amabat hoc studium :.. — at infeliciter brevis fuit vitae etc.
K. He never made others suffer for his own annoy-
ances unfortunately he died in the prime of life. Now

there is no one, none of real culture. Couv. qui

s'appliquaient avec ardeur a rctude et a la pratique de la
vertu Malheureusement, il a peu vecu.

CHAPTER III.— TWO DISCIPLES HEEDLESS
OF MONEY. The two incidents here introduced are
said to have occurred while Conf. was Minister of Justice
in Iai. I. For 子 華 i.e. 公西子 and 冉 子 v. Intro.
V. C. 使、 爲 孔 子 使 sent by Conf. A 釜 was 六
斗 IZg 升 64 pints ； a 廋 was 16 斗； a 秉 was 16 掛
or 160 斗、 L. being employed on a mission. Z.
missus fuerat. K. sent on a public mission to a foreign
State. Couv. charge d'une mission.

2. C. 周者、 補 不足、 Makeuptotho.se who are
short ； 急 窮 迫也、 hard, pressed ； 繼者、 續 有餘、
add to those with abundance. T.. proceeding to Ch'i he
had fat horses etc superior man helps the distressed,

288

THE ANALECTS.

VI. n, III.

子二

子

> ^一
fit

子

十

子一

聞

矣;

乘

爲

華

好

今

不

肥

赤
yj，

之

與

> 、

使

也

幸

之

粟

々

之

母

於

者

短

衣

適

五

廣

釜

e 虫

也

亡

命

輕

齊

冉

壬主

梁

冉

未

死

a fault. Unfortunately his life was short and
he died. Now there is none like him, nor
have I heard of one who is fond of learning."

CHAPTER III.— I. Tzu Hiia having
been sent on a mission to the Ch'i State, Jan
Tzu asked for grain for his mother. The
Master said, " Give her a fii? He asked for
more. "Give her 2<yu then " was the reply.
Jan Tzu gave her five ping. 2. The Mas-
ter remarked : " On Ch'ih setting out for
Ch'i he drove sleek horses and wore light

289

VI. Ill, IV.

THE ANALECTS.

but does not acid to the wealth of the rich. Z. sapiens
opitulatiir indigentibus, non vero addit divitibus. K.
reserves his charity for the really needy ； he does not help
the rich. Couv. le sage secourait les indigents etc.

3. For Yiian Ssu v. Intro. V. }^ 之 宰、 He being
made ruler (by Conf.) 鄰 歷 etc., or, in the villages and
hamlets o<" your neighbourhood. C. 孔子爲 @ 司
宼時、 以思 爲宰、 When Conf. was Minister of Justice
ill l.u he made Ssil ruler over a township, to which a
salary of 900 measures of grain attached. L. gave him
900 etc. Z. dedit etc. K. appointed his salary etc.
declined it as being too much. Couv. lui donna.

4 C. 毋、 禁 止辭、 A prohibition. Five families
made a 鄰、 25 a ]^、 125 a 郷 and 500 a 黨、 常
祿不 當辭、 A regular official salary should not be
refused, ― the surplus may be given to the poor of the
place. L. May you not give them away in the neigh-
bourhoods, hamlets etc. Z. eas largieris tuis villis, pagis,

oppidis, vicis, quidni ？ K. If etc. cannot you share

with your relatives and neighbours at home ？ Couv.
vous le distribuerez aux pauvres dans les hameaux, les
villages, les villes et les bourgades de votre prefecture.

CHAPTER IV.— THE STONE THAT THE BUIL-
DERS REJECTED. For 仲 弓 see Intro. V. C. 荦
iffi 文 Particoloured ； 辟赤色 red, brown ； a colour
esteemed under the 周 dyn. 角周正 with perfect
horns, 山 川、 ji| 川 之 祌、 The gods (or spirits) of
the hills and streams. 八 雖 不用、 祌 必 不 ft、 Tho,
men might not want it the gods would not reject if 仲弓
父賤而 行惡、 His father was low and bad. 言 父

290

THE ANi^LECTS.

VI. Ill, IV.

四

其雖 牛子里 曰、 之原 5 子,

聞
之

也

君

furs. I have heard that the wise man suc-
cours the needy ； he does not add to the
rich."

3. When Y iian Ssu was made governor
of a certain place, the Master allowed
him nine hundred measures of grain, which
he declined. 4. " Do not decline it," said
the Master. " Can you not bestow it in your
courts and hamlets, parishes and villages ？ ，，

CHAPTER IV— The Master speaking
of Chung Kung said : "If the offspring of
a brindled ox be ruddy and clean-horned,
although men may not wish to use it, would
the gods of the hills and streams reject it? ，，

291

周 急不繼 富

思 爲 之 宰、 與

粟 九 百、 辭。 f

S 以 與爾鄰

鄕 黨 乎 b

0 仲弓曰 、楚

之子、 辟且角

欲勿用 、山川

舍 諸。 •

VI. IV, V, VI. THE ANALECTS. .

之 惡不能 廢其子 之善、 The sins of the father
cannot do away with the good character of his son. L.

If the calf etc would the spirits of the mountains and

rivers put it aside ？ Z. Versicoloris vaccae pullum an

illi rejicient ？ K. altho' men may hesitate to use it in
sacrifice, is yet not unacceptable to the Spirits of the land.
Couv. quand meme on ne voudrait pas I'offrir en victime,
les esprits etc. n'exigeraient-ils pas qu'elle leur fut itiiinolee ？

CHAPTER V. ― CONSTANT v. SPASMODIC
VIRTUE. Hui, see Intro. V. This reads like a remark
made in Conf's old age, so the whole has been put into the
past tense. C. 不違仁 者、 無 私 欲 而 有其德
也、 means he had no selfish desires and possessed heart
virtue. 日 J3 至焉者 、或 H — 至 焉或月 一至
焉、 Reached it on a day or in a month, 一 or once a day,
once a month. L. Such was Hui that for 3 months there
w'd be nothing in his mind contrary to virtue. The others
may attain to it on some days or in some months, but
nothing more. Z, ceteris vero diei mensisve est meta
etc. K. For months he c'd live without deviating from a
pure moral life in thought as in deed. With other people
the utmost is a question of a day or a month. Couv.
une fois par jour ou par niois.

CHAPTER VI.— QUALIFICATIONS FOR OFFICE.
Decision, penetration, all-roundness. Chi K'ang Tzu, see
II. XX. For Chung Yu, Tz'u (Tuan-mu Tz'u) and Ch'iu
(Jan Ch'iu), see Intro. V. 從 政者、 administration, 1^
政若、 government. C. The reply of Conf. was based
on the especial ability of each 谷有 所長、 each had
something in wh. he was ' long.' 梁有 决斷、 Decision,

292

THE

ANALECTS.

VI.

V, V

八

五

於 也

賜

從

子

可

季

而

二

子

從 a

也、

政

使

康

則

月

政 曰、

可

乎

由

子

不

囘

乎 賜

使

何

也

政

問

月

返

也

何 ^

從

有

也

仲

至

其

有 達

0 、

政

於

焉

心

CHAPTER v.— The Master said, " Hui ！
His heart for three months together never de-
parted from Virtue. As to the others, on
some day or in some month they reached it,
but that was all."

CHAPTER VI.— Chi K'ang Tzu asked
whether Chung Yu were suited for employ-
ment in the administration. " Yu is a man
of decision," said the Master. " What diffi-
culty would he find in the administration ？
" And T'zu ？ " he said, " Is he suitable for
the administration ？ ，， " T'zu is a man of
penetration," was the answer. " What diffi -

293

VI. VI, VII.

THE ANALECTS.

ability to decide ； 達 通 事理、 was well-versed in the
underlying laws of matters. 藝多 才能、 of many-
parts, talented, an all-round man. The 於從 政乎何
有、 may be read, — as to assisting in the administration
what (difficulty) w'd he have ？ L. Whether he was fit to
be employed as an officer of govt. Yu is a man of deci-
sion ； what difficulty w'd lie find in being an officer of

govt ？ intelligence various ability. Z. potis esset

fungi administration Yeou est judicii potens, pro

fugendo munere, quid erit negotii ？ penetrants

ingenii dotibus pollens, ut intersit gubernio, quod diffi-

cultatis erit ？ K. He is a man of decision. What is
there in being a minister under the govt, that he sh'd find
any difficulty in it ? .... . great penetration many accom-
plishments. Couv. si etait capable d 'administer les affaires

publiques (en qualite de grand prefet) sait prendre une

decision ； quelle difficulte etc tres intelligent

beaucoup de talents etc.

CHAPTER VIL— BETTER EXILE THAN ABET
,AN UNRULY LORD. 季 氏 see III. i. et al. 閩 子
騫 see Intro. V. Pi, modern 費 H in fu Shan-

tung was a stronghold of the Chi clan, whose head had
usurped his prince's power. Conf. when Minister had
vainly sought the dismantling of Pi, as it was a menace to
the ducal supremacy. Cf. XL xxiv ； XVI. i ； XVII. v.
The 文 was the boundary line of 齊 and 魯、 and
according to 備 a Minister might not go beyond the
boundaries of his own State to seek for men of worth. ^ 必
在 etc. may mean, I must withdraw to. 如有復 我
者、 If any one (or invitation) return to me. C. 若 再

294.

THE ANALECTS,

VI. VI, VII.

culty would he find therein ？ " " And Ch'iu ？ "
he asked, " Is he suitable for the administra-
tion ？ " " Ch'iu is a man of much proficiency,"
was the answer. " What difficulty would he
find therein ？ "

CHAPTER VII — The head of the Chi
clan sent to ask Min Tzii Ch'ien to be gover-
nor of Pi. Min Tzu Ch*ien, replied, " Courte-
ously decline the offer for me. If any one

295

曰、、 求也， 可 使 從

政 也 與。 曰、 求 也.

藝、 於 從政乎 何，

有：

季氏使 閡子齋

爲 費宰、 閔子騫

曰、 善 我

焉、

VI. vrr, viir, ix. the analects.

來 召我貝 當去 之齊、 If any one comes again to
call me I must go to Ch'i. 程 子 says : 閲子、 曾 子、
and a few others were the only disciples w ho disdained this
kind of service. L. Decline the offer for me politely.
If any one come again to me with a second invitation I
i>Jiall be obliged to go and live on the banks of the Wan.
Z. tunc ego profecto ero Wen fluvium supra. K. I
shall have to leave the country altogether. Couv. je
serai certainement au-dela de la Wenn.

CHAPTER VIIL— THE SORROWS OF DEATH.
伯 牛 see Intro. V. C. 先 儒以爲 癲也、 The
ancient scholars accounted it a kind of leprosy or scabies.
(May it have been small-pox ？) 觸 、南 層也、 The
southern window. When an officer was ill the 禮 was for
him to lie under the north window, which entailed his
removal to the south if his prince called, so that the latter
might sit on the north, —— the ruler's position. It is surmised
that Po Niu had been so removed, but that Conf. avoided
being treated in princely fashion by putting his hand
through the south window. 命謂 天命、 L. It is
killing him. It is the appointment of Heaven, alas ！ That
such a man sh'd have such a sickness ！ etc. Z. amittetur ；

fatum est ！ K. sick with an infectious disease made

his last adieus. We shall lose him, but God's will be done ！
Couv. Nous le perdrons. Le Ciel I'a ainsi ordonne.

CHAPTER IX.— A SOUL SUPERIOR TO SUR-
ROUNDINGS. C. 簞 竹 器、 A bamboo vessel, i.e. a
section of a bamboo. 飘 镇也、 A gourd ladle, or bowl.
程 子 says, His delight was not in the bamboo bowl, gourd
dish, or mean alley, but 不 以貧鎏 累其心 而改

296

THE ANALECTS. VI. VII, VIII, 【X.

comes for me again, then I shall certainly
be on the banks of the Wen."

CHAPTER VIII.— When Po Niu was ill
the Master went to enquire about him.
Having grasped his hand through the win-
dow he said : " We are losing him. Alas ！
It is the will of Heaven. That such a man
should have such a disease ！ That such a
man should have such a disease ！ ，，

CHAPTER IX. ― The Master said :
" What a man of worth was Hui ！ A single
bamboo bowl of millet ； a single ladle of
cabbage soup ； living in a mean alley ！

如有復 我者、 則

吾必 在汶上 矣。

八伯牛 有疾、 子問

之、 自 牖執其 手、

曰、 t 之、 命 矣 4K、

斯 人也、 而有斯

疾也、 斯人也 、而

有斯 疾也。

九 子曰、 賢哉囘 也、

一 簞 食、 一 瓢 飮、

在陋巷 、人 不堪.

297

VI. IX, X， XI.

THE ANALECTS.

其 所樂也 he did not allow his poverty to affect his
soul and disturb that in wh. he delighted. L. Admirable
indeed was the virtue of Hui ！ With a single bamboo dish
of rice, and a single gourd dish of drink, and living in his

mean narrow lane allow his joy to be affected by it.

Z. Proh .' quam sapiens etc. alii non ferrent hujusmodi

squalorem, suam laetitiam. K. How much heroism is

in that man ！ Living on one single meal a day, with water
to drink, and living in the lowest hovels of the city, ― no
man c'd have stood such hardships etc. Couv. Quelle la

sagesse etait grande ！ n'ayant qu'une corbeille de

nourriture et une cueilleree de boisson toujours content.

CHAPTER X:— TIRED BEFORE STARTING. 冉
求 see Intro V. 中道 means half way, as 道 中 would
mean on the road. C. 力不 足者 欲 進而不 能
The strengthless want to advance and cannot. 畫者 flg
進而 不欲、 The line drawers can advance and do not
want. 畫者如 畫地以 自限也 Hke drawing a line
on the ground to limit themselves. L. not that I do not
delight in your doctrines etc., give over in the middle of
the way, but now you limit yourself. Z. non quod non
amem magistri doctrinam etc. is media via deficit ； nunc
vero tu haerescis. K. not because I do not believe in your
teaching, but I want the strength to carry it out into prac-
tice show it when they are on the way. But you, ― you

stick at it from the outset altogether. Couv. me deplaise ；

niais je n'ai pas la force de ia mettre en pratique tombe

epuise a moitie route. Pour vous, vous vous prescrivez

des limites etc.

CHAPTER XL— NOBLE v. IGNOBLE SCHOLAR-

298

THE ANAI^CTS. VI. IX, X,

十

- 十

子

* 者、

也

子

冉

Z 、

其

謂

m 中、

子

求

子

1 ~ 1

賢

IHl

夏

而

力

非

哉

也

不

今

足

亂

也

改

Others could not haveJDorne his distress, but
Hui never abated his cheerfulness. What a
worthy man was Hui ！ ，，

CHAPTER X.— Jan Ch'iu remarked :
" It is not that I have no pleasure in your
teaching, Sir, but I am not strong enough."
" He who is not strong enough," answered
the Master, " gives up half way, but you are
drawing the line already."

CHAPTER XL— The Master speaking to
Tsu Hsia said : " Be you a scholar of the

299

VI. XI， XII.

THE ANALECTS.

SHIP. 汝 爲 or, You are etc. For 子 憂 see Intro V.
C. 儒、 學者 之稱、 The term for a scholar. 程 子
says 君子儒 爲巳、 小人儒 爲人、 The wise man's
scholarship is for his own sake, the small man's is for the
sake of others, 一 for display. 謝 氏 says : 君 子小人
之分、 義與 利之間 而己、 The difference between
the noble and petty man is the difference between rectitude
and self-interest, i.e. Is it right ？ or What shall I gain?
Again 凡可以 害天瑰 者 利 也、 Everything hurt-
ful to divine law arises from self-interest. L. Do you be a

scholar after the style of the superior man, mean man.

Z. tu esto sapiens litteratus ； ne sis vulgaris litteratulus.
K. Be a good and wise man while you try to be an
encyclopaedic man of culture ； be not a fool while etc.
Couv. Soyez un lettre vertueux et sage, ct non un lettre
sans vertu.

CHAPTER XII.—AS THE MEN SO THE AD
MINISTRATION. For 子 游 and 澹 臺 see Intro. V.
假 is Tzu Yu's name. 焉 爾乎、 A prolonged inter-
rogative. 武城、 A city of 魯 s. of Mt. T'ai, now
嘉 祥 縣 in 究 州 府、 C 徑、 路 之 小而捷 者、'
A short and speedy way. 不 由 徑、 貝 Ij 窗 j i^、 以正、
而 無 見 小 欲 速之 意、 He who takes no short cuts
will in every action be correct and will not follow expedi-
ency. 非公事 etc. 見 其有以 自守而 無抂己
狗 人 之 私、 He had self-respect and no private ends to
serve by cringing to others. L. Have you got good men

there ？ who never in walking takes a short cut, and

never comes to my office, except etc. Z. Tu esne nactus
hominem ？ qui vians non sequitur compendiariam etc.

300

THE ANALECTS.

VI, XI, XII.

士

Ef 子子 小

r: 曰游 人 君

3 女 爲 f 弯 子

^ 得 武 儒、

. 詹 人 城 無
嘗由 臺焉宰

nobler type, not a scholar of the inferior man's
type." .

CHAPTER XII.— When Tzu Yu was

governor of the city of Wii the Master asked

him : " Have you been able to obtain

men ？ " There is one T'an-t ai Mieh-ming,"

was the reply, " who when walking takes no

301

一 I ri rt i> >V1.

明 者、 行 不

徑、 非公事 、未

VI. Xir, XIII, XIV. THE AN M.KCTS.

K. Have you succeeded in ge.tiiig a good imn under
you ？ I have now a man who never acts upon expediency.
Couv. Avez-vous trouve des homnies qui meritent votre
？ onfiance ？ ...II ne va jamais par les sentiers ecartes et
caches.

CHAPTER XIII. —— BKTTER PREVARICATE
THAN BOAST. Kleng Chih-fan was a scion of the house
of 孟， named 側 and a Minister of Lu. The P5 is said to
be a gate or pass on the Lu frontier. The flight was in the
1 1 th year of Duke 哀、 C. approvingly quotes 胡 氏 who
recognises this 孟子反 and the one in Chuang Tzu as
the same person. C fiC 、誇 功也、 Boastful of his
achievements. 奔、 敗 走也、 A flight on defeat. 軍 後
ffl 殿、 The rear of the troops is called 殿、 策 鞭也、
To whip. 戰敗而 還以後 爲 功、 It is an honour
to be the last to flee on a defeat. L. does not boast his
merit. Being in the rear on an occasion of flight, when
etc. advance. Z. non se jactat : capta fuga, tunc erat in

postsignanis ； jam poitam ingressus non quoad ego

ausus fuerim retro etc. IC He was a man who never

would boast he slowly brought up the rear ； city

gate, It v/as not courage wh. kept me behind. But

you see ― niy horse w'd not go. Couv. ne se vaute pas

lui-meme - . Arrive a la porte de la capitals Ce n'est

pas que j'aie eu le courage de me retirer apres les autres
etc.

CHAPTER XIV.— ELOQUENCE AND BEAUTY-
PASSPORTS IN A DECADENT AGE. The fl was the
officer who read the invocation in the ducal Anc. Temple.
魚它 was the Invocator in tli£ 衛 State, name 子 魚 and

302

THE ANALECTS. VI. XII, XIII, XIV.

short cuts, and who, except on public busi-
ness, has never yet come to my abode."

CHAPTER XIIL— The Master said:
" Meng Chih-fan is no boaster. When they
were fleeing he brought up the rear, and only
when about to enter the gate did he whip up
his horse, saying : ' It is not that I dare to be
in the rear ； my horse would not come on.' ，，

CHAPTER XIV.— The Master said:
" Without the eloquence of T，o， the Temple
reader, and tke beauty of Prince Chao of

303

至 於偃之 室也。

十三 子 曰、 孟 之 反 不

伐、 奔而殿 、將入

門、 策其 馬曰， 非

敢 後也、 馬不進

也。

十 SI 子 曰、 不有祝 i 鼽

之佞、 而 有宋朝

VI. XIV, XV, XVI. THE ANALECTS.

was noted for his 口 才 eloquence. 朝 was son of the
Duke of 宋， noted for his handsome presence, as also for
incest with his half sister, wife of Duke 靈 of Wei, cap
xxvi. C. says 衰 世好魏 悅 色、 A decadent age
loves flattery and takes pleasure in external charms ； 非 此
難免、 蓋傷之 without these it is hard to get on, ― hence
he grieves over it. L. Without the specious speech of the
litanist T'o etc. Z. Si non habes precatoris T'ouo facun-
diam difficile est quod servaberis etc. A man who has not
the wit of that parson (the Sydney Smith of the time) and
the fine appearance of that noble lord (the Lord Chester-
field etc.) will never get on in society now. Couv. A

moins d 'avoir le talent de I'oiateur difficile d'echapper

a I'haine dans ce siecle.

CHAPTER XV.— STRAIT THE GATE, NARROW
THE WAY. C. 怪 而難之 之辭、 An expression
of astonishment and grief. The Philosopher 洪 says 非
道遠人 、人自 遠爾、 It is not that Truth keeps away
from man, it is man himself who keeps away from it. L.
Who can go out by the door ？ How is it that men will
not walk according to these ways ？ Z. et quare nemo
transit per hanc naturalis legis viam ？ K. How is it that
men do not know that one cannot live except through the
Way ？ Couv. Pourquoi psrsonne ne marche-t-il par la
voie de la vertu ？

CHAPTER XVI.— NATURE AND TRAINING.
On 賀 Kuan says 凡 物 有 體 ^( 賀， 譬 如 紙 是 竹
造 的， 紙就 是體， 竹 就 是質、 Everything has
form and substance, e.g. paper is made of bamboo, the form
is paper, the substance bamboo. 勝 excels i.e. 過 exceeds.

304

THE ANALECTS. VI. XIV， XV, XVI.

Sung, it is hard to escape in the present
generation."

CHAPTER XV. ― The Master said:
" Who can go forth except by the door ？
Why will not men go by this Way ？ "

CHAPTER XVI. —The Master said:
" When nature exceeds training you have the
rustic. When training exceeds nature you

305

之 美、 難 乎免於

今 之 世 矣。

十五 子 曰、 誰 能出不

由戶、 何 莫由斯

道 也。

十六 子曰、 質 勝文則

野、 文 勝質則 史、

VI. XVI, XVII.

THE ANALECTS.

文 adornment, culture. C. 野、 野人、 言 glS 略也、
Vulgar and unfinished. 史、 掌 文書多 聞 習 事 而
誠或不 足也、 A clerk, well-informed and experi-
enced, but lacking in sincerity. 彬彬 班 班、 物相
II 而適 之 貌、 Parti-coloui'ed, so blended as to
approach equality of proportion. 與其史 寧野、 Bet-
ter be a rustic than a scribe. L. Where the solid qualities
are in excess of the accomplishments, we have rusticity, . . .

...the manner of a clerk equally blended, we then have

the man of virtue. Z. si nativa simplicitas superet culturae

ornatum, tunc eris rudis etc debita proportione. K.

When the natural qualities of men get the better of the

results of education, they are rude men literati

proper!}' blended. Couv. Celui chez qui les qualites
naturelles remportent sur la politesse des manieres et du

Ian gage, est un homme agreste sur les vertus interieures,

est com me' un copiste de tribunal egal degre.

CHAPTER XVII.— TO LIVE ILL AND STILL
LIVE IS GOOD FORTUNE. 罔之 生&、 He who
is without it and lives, it is his good fortune that he escapes.
The 備 皆 says the first 生是始 生之生 is at
birth, or the beginning of life ； the second 生是 生存於
世 is preservation in the world. C. 罔不直 flL means
without rectitude. L. If a man loses his uprightness and
yet lives, his escape from death is the effect of mere good
fortune. Z. homo nascitur rectus ； quod noii rectus tamen
vivat, fortunata est dispensatio. K. Man is born to be

upright ； ceases to be that, it is by the merest chance

that he can keep himself alive. Couv. Tout homme en
naissant a la rectitude du coeur. Si celui qui la perd, ne

306

THE ANALECTS.

IV. XVI, XVII.

十
七

子

君

文

罔

子

之

• 人

彬

生

之

生

然

奉

也

後

have the clerk. It is only when nature and
training are proportionately blended that you
have the higher type of man."

CHAPTER XVIL— The Master said:
" Man is born for uprightness. Without it
he is lucky to escape with his life."

307

HI. XVIII, XIX.

THE ANALECTS.

perd pas en nienie temps la vie, il a bonheur qu'il n，a pas
me rite.

CHAPTER XVIIL— TO KNOW, LOVE, REJOICE
IN TRUTH. The four 之 " it " may mean Truth or
Virtue, or the Right, C. quotes 尹 氏 as saying ； 关口 之

者 知有此 道也好 之者好 而未得 也樂之
者有所 得而樂 之也、 The knower knows there
is the Truth, the one who likes it likes but has not attained,
the rejoice r has in a measure attained and rejoices in it.
Another philosopher 張 敬 夫 says ： It is like the ？ f 穀
five cereals, the first knows they are edible, the second eats
and likes them, the third cats his fill. L. They who know

the truth are not equal to those who love it, delight in

it. Z. cognoscens sapientiam non sicut amans illam

delectatur ilia. K. know it love it find their joy in

it (the difference between a moralist, a philosopher, and a
real man of religion). Couv. II vaut mieux aimer la vertu

que de la connaitre seulement, en faire ses delices, etc.

CHAPTER XIX. 一 HIGHER TRUTH FOR
HIGHER MINDS. C. 讓 3 吿也 to tell. It means the
teacher ought 隨其 高下而 吿語之 則 其言易
入而 無 跑等之 弊也、 to teach his pupils according
to their grade, then his lessons will be received, and there
will be none of the evil of skipping over parts. L. To those
whose talents are above mediocrity, the highest subjects
may be announced. Z. mediocrem hominem superemi-
nentes possunt edoceri snbliniiora. K. You may speak of
high things to those who in natural qualities of mind are
above average men. Couv. Un honime d'une vertu plus
qu'ordinaire peut entendre des enseignements releves.

308

THE ANALECTS.

VI. XVIII， XIX.

十
九

十

八

M 人

子

如

子

上 以

以

不

好

也 下

0 *

中

如

之

知

不

上

人

榮

者 •

之

可

以

之

好

者、

以

中

者、

不

CHAPTER

XVIIL-

—The

Master

said

" He who knows the Truth is not equal to
him who loves it, and he who loves it is not
equal to him who delights in it."

CHAPTER XIX.— The Master said :
" To men above the average one may dis-
course on higher things ； but to those who
are below the average one may not discourse
on higher things."

309

VI. XX.

THE AJ^ALECTS.

CHAPTER XX.— WISDOM AND VIRTUE— A
DEFINITION. Fan Ch'ih, Intro. V. 鬼 祌 The former
was the departed human spirit, or daimon ； the latter the
various nature deities. Later the jjilji came to mean benefi-
cent spirits and 鬼 malevolent ones, demons. 務 民 etc.,
An old interpretation makes it, —- " Strive to perfect the
people's rectitude." C. This reply was corrective of Fan
Ch'ih's faults. 民 布人也 ifiin also means men. 獲 言胃
得 也 to obtain, acquire. 專用 力於人 道之所

宜、 而 不惑於 鬼 神 之 不 可知、 知 者之事 tlL>

To devote one's strength to the proper duties of human

conduct and not to be deluded afcout spirits which cannot be
known, is the business of the wise man. 先難、 克 己 也、
Self-subjugation,-also 先其 '事之 所難、 而 後其效
之 所得、 L To give oneself earnestly to the duties due
to men, and while respecting spiritual beings, to keep aloof
etc. The man of virtue makes the difficulty to he overcome
his first business, and success only a subsequent considera-
tion. Z. vacare hominum naturali perfectioni etc

perfectus si anteponat partem difficilem et postponat ac-
quisitionem etc. K. To know the essential duties of m:m
living in a society of men, and to hold in awe and fear the
Spiritual Powers of the Universe, while keeping aloof from
irreverent familiarity etc. A man who wants to live a moral
life must first be conscious within himself of a difficulty and
has struggled to overcome etc. Couv. Remplir les devoirs
piopres a I'homme, honorer les esprits, mais s'en tenir a dis-
tance prudence. Un homme par fait met en premier lieu ce

qui est le plus difficile (a savoir, la victoiie sur ses passions) ；
il met en second lieu les avantages qu'il en doit retirer etc.

310

THE ANALECTS.

VI XX

舊

十

可

者

神

樊

tin

氏

遲

仁

難

->
乙

問

而

矢 ||

後

可

敬

子

仁

. 謂

鬼

CHAPTER XX.— When Fan Ch'ih asked
what constituted Wisdom the Master replied :
" To devote oneself earnestly to one's duty
to humanity and, while respecting the spirits,
to avoid them, may be called Wisdom." On
his asking about Virtue, the Master replied :
" The man of Virtue puts duty first, however
difficult, and makes what he will gain there-
by an after consideration, — and this may be
called Virtue."

311

VI. xxr, XXII.

THE ANALECTS.

CHAPTER XXL— CLEVERNESS AND VIRTUE
CONTRASTED. C. 知者達 於事而 周流無
滞、 The clever are men of affairs and ever restless. 仁
者 安於義 现而厚 重 不 遷、 The Virtuous rest
in rectitude and are stable and immovable. L. The wise

find pleasure in water, virtuous, hills active, tranquil...

...joyful, long-lived. Z. prudens delectatur aquarum

fluiditate, perfectus amat montium immobilitatem ； ac-

tione movetur, virtute quiescit ； jucunde vivit,

longaevus. K. Men of intellectual character delight in

water scenery ； moral character mountain scenery etc.

Couv. L'homme prudent aime I'eau, et I'homme parfait les
montagnes se donne du mouvement, demeure im-
mobile vit heureux ； vit longtemps.

CHAPTER XXII.— LU NEARER THE IDEAL
THAN CH'I. Ch'i was the northern neighbour of Lu.
C. Seeing that Ch'i was larger and more powerful than Lu,
who w'd not deem it greater ？ But Lu had the beneficent
hereditary influences of Duke 周, while Ch'i had the
hereditary traditions of the usurpation of 桓 公、 Lu's
principles were right but she lacked the men. In Ch'i both
principles and men were lacking. 道者 先王 之道、
The rule of the ancient kings. C. adds, only Conf. c'd
have succeeded but they w'd not let him try. L. Lu, by
one change, w'd come to a State where true principles
predominated. Z. Lou si uno gradu proficiat, perveniet ad
rectam normam. K. if Lu w'd only reform she w'd have a
perfect govt. Couv. Si la principaute de Lou devenait
meilleure d'un degre, elle serait parfaite.

312

THE ANALECTS.

VI. XXI, XXII.

十

於 於

子

動

仁

子

道 魯

曰

仁

者

口

曰

1 1

魯

齊

者

I— 1

樂

矢 tf:

tfr

III
Ml

老

矢 tf

樂

至

者

CHAPTER XXL— The Master said:
" 丁 he clever delight in water, the Virtuous in
hills ； the clever are restless, the Virtuous
calm ； the clever enjoy life, the Virtuous pro-
long life."

CHAPTER XXIL— The Master said:
" The State of Ch'i, at one reform, could
attain to the standard of Lu ； but Lu, at one
reform, could attain to ideal government."

313

VI. XXIII, XXIV.

THE ANALECTS.

CHAPTER XXIII, —ANCIENT NAMES WITH-
OUT ANCIENT PRINCIPLES. Or, A drinking horn
that is not a horn ！ C. describes 舰 by 接 a rounded
corner, and says some say it was a 酒 器 wine vessel,
others a 木簡 wooden tablet, both having rounded
corners. The formation of the character suggests a gourd-
shaped drinking horn. The article had changed its shape
while retaining its name, so to call him a prince or a minister
who has lost his authority is a misnomer. L. A cornered
vessel without corners, ― A strange cornered vessel ！ Z.
o quale, o vere angulatuin vas ！ K. A goblet that is not

globular : why call it a goblet ？ Couv. s'il n，a pas

d'angles, (loit- il etre appele kou ？

CHAPTER XXIV.— SELF-DENIAL DOES NOT
MEAN SELF-DESTRUCTION, 井有仁 is usually
read 井 有人、 The emendation rests on the authority
of Chu Tzu s teacher 劉 聘 君 and Dr. Legge considers
it a " happy correction of the text." But there are those
who think the original 仁 more suitable, 一 " your duty to
your fellow-man is at the bottom of the well." C. 從, 隨
之於 井而救 之也、 Tsai Wo 憂爲仁 之陷害
feared that altruism meant destruction. 逝 |f 使 之 往
救、 Cause him to go and rescue. 陷謂 Pg 之 於井、
Sink himself in the well. 欺 謂 誑之以 理之所 有、
Deceive him in a matter that was right to do. 罔 謂 昧
之以 IP- 之 所無、 Befool him into doing something
not consislent with the right. L. A benevolent man, tho'
it be told him etc. A sup. man may be made to go to the
well, but he cannot be made to go down into it. be-
fooled. Z. philanthropus in puteo est homo, hunc eo

THE ANALECTS.

VI. xxiii, xxrv

可

陷

子

何

其

之

問 tiJc

觚

罔

tli

可

爲

從

不

也

可

逝

心

井

仁

觚

欺

然

有

者

觚

CHAPTER XXIIL— The Master ex-
claimed ： " A wassail-bowl that is not a
bowl ！ What a bowl ！ What a bowl ！ ，，

CHAPTER XXIV.— Tsai Wo asked,

saying : " An altruist, even if some one said

to him, ' There is a man in the well,' would,
I suppose, go in after him ？ " " Why should
he act like that ？ ，， answered the Master.
" The higher type of man might hasten to
the well, but not precipitate himself into it ；
he mieht be imposed upon, but not utterly
hoodwinked."

二十三 子 日、

^ 瓜

士口 乂 ffl

二十四 宰 我

S 告

AVA^ 焉，

. 子 曰、

也， 君

、 TJ

也、 不

315

VI. XXIV, XXV, XXVI. THE ANALECTS.

ille prosequetLir Sapiens poterit admoveri, non poterit

praecipitari ：… . . decepi hallucinari. K. A moral man,

a man fallen into a well, I suppose he w'd immediately

follow into the well imposed upon, but not made a fool

of. Couv. Un homme parfait tombe dans un puits

aller au bord du puits, mais il ne s'y jettera pas lui-meme

trompe aveugle.

CHAPTER XXV.— LEARNING AND JUDGMENT
AS SAFEGUARDS. 畔 A boundary, a path, to get off
the path. C. 約 耍 也、 Important, conditioning it by //.
畔 背 也、 Go back on. 程 子 says: 博學 於文而
不約 之以禮 、必 至於^ 漫博學 矣、 The very
learned man who is without judgment loses himself in a
learned wilderness. L. The sup. man, extensively studying
all learning and keeping himself under the restraints of the
rules of propriety, may thus likewise not overstep what is
right. Z. sapiens late incumbit in scientiam, et moderatur
earn ad honestatis leges ； sicque poterit non rcfragari sapi-
entiae. K* A good man who studies extensively into the
arts and literature, and directs his studies with judgment
and taste, is not likely to get into a wrong track. Couv.

Le disciple de la sagesse etiidie ies livres et il regie sa

conduite d'apres les vrais principes, . . . . ne pas s'ecarter de
la voie droite.

CHAPTER XXVI.— HONI SOIT QUI MAL Y
PENSE. Cf S. Marie VL i8 ； S. John IV. 2；, et al.
矢 之 suggests " Took an oath on it." C. Nan Tzu was
the incestuous wife of Duke 靈 of 衛 cap. XIV. When
Conf. arrived in Wei she invited him to see her. Conf.
sought to avoid the interview but was unable, for of old

316

THE ANALECTS.

VI. XXV, XXVI.

CHAPTER XXV.— The Master said:
" The Scholar who becomes widely versed
in letters and who restrains his learning
within the bounds of good taste, is not likely
to get off the track."

CHAPTER XXVI.— When the Master
went to see Nan-tzu, Tzu Lu shewed his dis-
pleasure, on which the Sage swore to him
saying : " If I have in any way done wrong,
may Heaven reject me ！ May Heaven reject

I ，，

me ！

一 I 十五 子曰， 君 子博學

於文、 約之 以 禮、

亦 可以弗 畔矣，

4^"

4^.

一十六 子見 南子、 子路

不説。 夫 子矢之

曰、 予 所 否 者， 天

厭 之、 天 厭 之。

317

VI. XXVI, XXVII, XXVIII. THE ANALECTS.

when a man took office in a State it was the 禮 for him to
have an interview with the Prince's wife. Tzu Lu looked
upon his interviewing this woman as discreditable. 失 誓
也、 To take an oath, declare. 不、 謂 不合於 ffif: 不
由 其道 也、 Not accordant with decorum or right.
厭棄 絕也、 Reject, cast off. L. Wherein I have done
improperly. Z, si est quod ego peccavi coelum me rejiciat.
K. If I have had an unworthy motive in that, may God
forsake me. Couv. Si j'ai mal fait, que le Ciel me rejette.

CHAPTER XXVIL— THE SCARCITY OF VIR-
TUE. Or, " The people have had little of it for a long
time " See the 中庸. C. 中無 過無不 及之名
{12/ 、 Chung is the term for neither excess nor deficiency.
庸 ^ 常 也、 Constant, normal. 至 極也、 Utmost.
鮮 少也、 Few, little. 程 子 says 不 偏之 謂中、
不 易之 謂庸、 Tile on neither side (or never eccen-
tric) is called cJiiing ; the unchanging (or unvarying) is
called yung、 i.e. the fixed standard. L. Perfect is the

virtue wh. is according to the Constant Mean ！ Rare

has been its practice etc. Z. aequabilis medii virtus, nonne
ilia summa est ？ K. The use of the moral sentiment well
balanced and kept in perfect equilibrium, —— that is the true
state of human perfection. It is seldom found long so kept
up amongst men. Couv. La vertu qui se tient dans
rinvariable milieu, est la plus haute perfection. Peu
d'hommes la possedent, et cela depuis longtemps.

CHAPTER XXVIIL— THE PHILANTH ROPIST
AND THE SAGE. i. The man who can so universally
benefit his fellows is great enough to be called 藥、 何如、
What may lie be like ？ C. 博 廣 也、 Widely. 仁 以

3i8

THE ANALECTS. VI. XXVII, XXVIII.

CHAPTER XXVIL— The master said :
" The virtue that accords with the golden
mean, how perfect it is ！ For long has it
been rare among the people."

CHAPTER XXVIII.— Tzri Kung said :

" Suppose there were one who conferred

319

二十七 子 曰、

vV 德 也、

民 鮮

二 十八 f-h 貢

中 庸之爲

真 至 矣 乎、

久 矣。

曰、 如 有博

民 而能濟

VI. XXVIII.

THE ANALECTS.

m 言 通乎 上下、 ffi 以 地 言 則 造其 極之名

也、 The law of 仁 applies to all ranks ； the position of
Sage carries 、vith it the highest name that can be given.
病， 心 有 所 不 足 也、 In their hearts not satisfied.
The 何事、 What thing, or connection, is taken as 何
止 於 仁、 Why limit this to philanthropy ？ L. Suppose
the case of a man extensively conferring benefits etc., and able

to assist all, what w'd you say of him ？ perfectly virtuous ？

Why speak only of virtue in connexion with him?

qualities of a sage ？ Even Yao and Shun were still solici-
tous about this. Z. qui agis de philanthropia ？ at nonne
requiretur sanctus ？ Yao et Choen, illi adhuc laborabant
ad hoc. K. If there is a man who carries out extensively
good works for the welfare etc. and is really able to benefit
the multitude etc. Why call him only a moral character ？

a holy or sainted man felt their short-comings.

Couv. qui repandrait par tout ses bienfaits parmi le peuple,

et pour rait aider tous les hommes sans exception ？ a la

vertu parfaite ？ ne faudrait-il pas la plus haute sagesse ？

avaient la douleur de ne pouvoir le faire.

2. C 以 己及人 仁者之 心、 To put himself in
another's place is the spirit of the philanthropist. L. wish-
ing to be established himself seeks also to establish others,

enlarged enlarge others. Z. ipse consistere, etiam

erigit alios ； ipse penetrare, etiam promovet alios. K.

in forming his character forms the character of others ；

in enlightening himself etc. Couv. se tenir ferme lui-n:eme

etc comprendre lui-meme (ses devoirs), et il instruite les

autres.

3. 近 the near at hand, oneself, ― from one's immediate

.320

THE ANALECTS.

VI. xxvin.

benefits far and wide upon the people, and

who was able to succour the multitude, what

might one say of him ？ Could he be called

a philanthropist ？ ，， " What has he to do

with Philanthropy ？ " said the Master.

" Must he not be a Sage ？ Even Yao and

Shun felt their deficiency herein. 2. For the

321

衆、 何如、 可謂仁

乎。 子曰 a 何事於

仁> 必 也 聖 乎、 堯

舜其猶 病諸、 _夭

t 者、 已 欲 立 而

立人、 己欲 達 而

VI. XXVIII.

THE ANALECTS.

environment to make a comparison i.e., Do as one would
be done by. C. 近取 諸身、 To take from oneself.
以己 所欲譬 之他人 知- 其 所 欲、 To take one's
own likes and dislikes as a parallel for others, so as to know
theirs. L. To be able to judge of others by what is nigh

in ourselves art of virtue. Z. posse ab intimo sumere

exemplum etc. K. able to consider how one w，d see
things and act if placed in the position of others. Couv. a
juger des autres par soi meme, et a les traiter comme on
desire etre soi-meme.

322

THE ANALECTS.

V 丄. XXVIIl.

— f

達

仁

nut*

III

之

近

方

取

也

philanthropist is one who desiring to main-
tain himself sustains others, and desiring to
develope himseli developes others. 3. To be
able from one's own self to draw a parallel
for the treatment of others,-— that may be
called the rule of philanthropy."

323^

vu.

THE ANALECTS.

VO La M E ！ V.

BOOK Vil.

CONCERNING THE MASTER
HIMSELF.

CONTENTS.— Shu Erh,—A transmitter. C. 此 f|

多記 ® 人謙己 t 每人 之辭及 其容貌 行事之
實凡 三十七 章、 This section consists of 37 chap-
ters, many of wh. record how the Sage by his modesty in-
structs others, ard also give a description of his appear-
ance and manner.

CHAPTER L— CONFUCIUS THE HISTORIAN.
― C. 述、 傅奮而 己 Simply a transmitter of the past ；
作 則 創 始 也 to create, originate. 故 作 非聖人
不 能 而述 則賢者 可及、 For none but a Sage
can originate, but to t*ransmit is within the range of a wor-
thy. 竊比尊 之之辭 An expression of respect, (竊
to steal, arrogate, presume). 老彭商 賢大夫 A high
office f of worth in the Shang dyn. — but some take 老 to
be the Founder of the Taoist sect, and 彭 to be 彭 祖
grandson of the legendary Emp. jjfl 項、 whose family
name is given as 筵 and his name as 趨、 Chuang-tzu fre-
quently refers to him. He is described as over 700 years
old and still not infirm at the end of the 殷 dynasty. His
name 彭 is derived from his feoff 大彭、 Conf.'s love of

324

THE ANALECTS,

VOLUME IV.

VII. I

BOOK Yfl.

於

信

子

我

而

述

老

好

述

而

彭

古、

而

第

不

七

比

作

CHAPTER I.— The Master said ： " A
transmitter and not an originator, a believer
in and lover of antiquity, I venture to com-
pare myself with our ancient worthy P'eng."

325

VII. I, II.

THE ANALECTS.

antiquity etc. is seen in his compilation of the Classics, i.e.

删詩書 、定 禮 樂、 贊周易 、修春 秋、 aU
work that had never been done before. Hence in speaking
thus not only does he not venture to claim the sage-like
qualities of a creator, but even hesitates to claim equality
with the ordinary worthies of old, 蓋 il: 徳 愈盛而 心
愈 下 for the more perfect he became the more humble he
grew. 其 事雖述 [^功 則倍 於作矣 Altho'
his office was that of transmitter, his merit was double that
of a mere creator. I not a maker, believing in and lov-
ing the ancients, our old P'ang. Z. refero et non creo ；

credo et amo antiquitatem, niihi sumens assimilari cum meo
Lao P'ong. K. I transmit the old truth and do not ori-
ginate any new theory. I am well acquainted and love the

study of Antiquity. In this respect old Worthy Pang.

Couv. Je transmets (les enseignements des anciens), et
n'invente rien de nouveau. Je m'attache a I'antiquite avec

confiance et affection; notre vieux P'eng.

CHAPTER II.— THE SCHOLAR'S PERENNIAL
LAMENT. ― 願 means to be wearied, satiated with. C. 識
記 也 Chih means to * remember, record ，； 默識言 胃不言
而 存 諸 心 "10 chih means to silently store up in mind.
Another interpretation is 識 知 之 to know, understand, 不
言而心 解也 silently excogitate. The whole is con-
sidered as 謙而 又謙之 辭 revealing the Sage's ex-
treme modesty. L. The silent treasuring up of knowledge ；

learning without satiety, instructing wearied : 一 what one

of these things belongs to me ？ Z. meditari animoque doc-
trinam infigere, addiscere et non fasti dire, instituere etc.
ecquid inveniuntur in me ？ K. To meditate in silence ； pa-

326

THE ANALECTS.

VII. II

CHAPTER II— The Master said: "The
meditative treasuring up of knowledge, the
unwearying pursuit of wisdom, the tireless
instruction of others, 一 which of these is
found in me ？，，

32?

二子曰 、默而 識之、

學而 不厭、 謁人

不倦、 何 有於我

哉。

VII. II, III, IV.

THE ANALECTS.

tiently to acquire knowledge ； and to be indefatigable ； which

one can I say that I have done? Couv. Mediter et

se graver dans la memoire les preceptes de la sagesse,

satiete, se lasser, ces trois merites se trouvent-ils en moi ？

CHAPTER III. 一 THE SAGE'S SHORTCOMINGS.
—— 脩 The non- repair of virtue. 講 in the sense of 講 突、
徙 not 徒、 C. quotes the philosopher 尹： 德 必 修 而

後成、 學 必 講 而 後明、 見善 能 徙、 改過不
吝、 四者 日 新之 要也、 Character needs emenda-
tion in order to perfection, learning exactness in order to
lucidity, on seeing the good one must be able to move over
to it, and errors should be corrected without stint : ― these
are four important rules for daily renovation. L. The leav-
ing virtue without proper cultivation : 一 the not thoroughly
discussing what is learned ； not being able to move towards
righteousness of which a knowledge is gained ； and not
being able to change what is not good, etc. Z. virtutem
non excoli, scientiam non edisseri, cognitam justitiam non
posse prosequi, minus rectum non posse emendare etc. K.
Neglect of godliness, study without understanding ； failure
to act up to what I believe right ； and inability to change
bad habits, etc. Couv. Ce que je c rains, c'est de ne pas
m'appliquer a la pratique de la vertu, de ne pas chercher a
me faire expliquer ce que je dois apprendre, de ne pouvoir

accomplir ce que je sais etre de mon devoir, me corriger

de mes defauts.

CHAPTER IV. — CONFUCIUS UNBENT AND
SMILING. — C. 燕 居 閒 暇 無 事之時 Yen chu
means when at leisure and free from business. 申申如
舒 也 unrolled, unbent. 夭夭 其色楡 也 made plea-

328

THE ANALECTS.

VII. Ill, IV.

CHAPTER III.— The Master said : " Neg-
lect in the cultivation of character, lack of
thoroughness in study, incompetency to move
towards recognised duty, inability to correct
my imperfections, ― these are what cause me
solicitude."

CHAPTER IV. ― In his leisure hours the
Master relaxed his manner and wore a cheer-
ful countenance.

子曰、 德之 不修、

學 之 .不 講、 聞 義

不 能 徙、 不 善 不„

能 改、 是 吾

也：

四子之 燕 居、 申申

329

VII. IV, V, VI. THE ANALECTS.

sant his looks, i.e., a cheeil'ul demeanour. L. unoccupied
with business, his manner was easy, and he looked pleasant.
Z. vacivus degens, exporrecto erat animo hilarisque fronts.
K. But notwithstanding what he said above, Conf. in his
disengaged hours was always serene and cheerful. Couv.
pas occupes d'affaires, son maintien etait plein d'aisance, son
air affable et joyeux.

CHAPTER v.— THE SAGE'S DECAY.— The Chou
dynasty sprang from 周 now 岐 山 縣 in 鳳 f^] 府
Shensi. The elder son of King 文 named |f| became the
first Emperor 武王 of the 周 dynasty, but died soon after,
leaving bis younger brother 旦 i.e. 周 公 regent during
the minority of Wu's son. It was 周 公 who by his saga-
city and learning established the dynasty, and to Confucius
he was the beau ideal of a man and a ruler. C. 孔子盛
時 志欲行 周公之 When Confucius was in his
prime his mind was set on carrying out the policy of the Duke
of Chou,— hence in his dreams he seemed to see him ； 至 其

老而 不能行 也則無 復是心 而亦無 復是夢 矣
but in his old age, being unable to carry out this policy, he
had lost the spirit and therewith the vision. L. Extreme
is my decay. For a long time I have not dreamed, as I was
wont to do etc. Z. admodum sane ego contabui ； jamdiu
ego non ainplius etc. K. How my mental powers have de-
cayed ！ etc. Couv. J'ai beaucoup perdu de mon energie.

CHAPTER YL— DUTY BEFORE PLEASURE.—
The business of life is character and conduct, the arts are
additional. It might almost be translated : With a mind
fixed on Truth, w ith virtue for a staff, and clad in unselfish-
ness, I ramble for pleasure amongst the arts and sciences.

330

THE ANALECTS.

VII. V, VI.

八

五

於 子一

夢

子

霄" 0

見

久

依 = 志

周

矣

甚

於 於

吾

矣

^ 導

不

五
PI

游四 據

復

» » 或

CHAPTER v.— The Master said : " How
utterly fallen off I am ! For long I have not
dreamed as of yore that I saw the Duke of
Chou."

CHAPTER VI.— I. The Master said:
" Fix your mind on the right way ； 2. hold
fast to it in your moral character ； 3. follow
it up in kindness to others ； 4. take your
recreation in the polite arts."

331

VII. VI, VII.

THE ANALECTS.

C. 道 則 人 f& 日用 之閒所 當行者 Tew is
one's daily line of duty to one's fellows. 德 貝 ij 行道而
有 得 於 心 者 T'e means that which one obtains within
from pursuing one's line of duty, i.e. character. 依者不
3^ I is the opposite of zvei, it means rely on, accord with.
仁 名' 私 欲盡去 而心德 之全也 Rhi means the
extinction of selfishness and the perfection of the moral
character. 藝 則 禮樂之 文射御 書數之 法 /
means the refinements of manners and of music, plus the
rules of archery, charioteering, writing, and numbers. L.
I. Let the will be set on the paths of duty. 2. Let every
attainment in what is good be firmly grasped. 3. Let per-
fect virtue be accorded with. 4. Let relaxation and enjoy-
ment be found etc. Z. intciKle in rectam doctrinam, insists
in virtutem, adhaere in cordis perfectioneni, te recrea in
liberalibus disciplinis. K. Seek for wisdom ； bold fast to
godliness ； live a moral life and enjoy the pleasures etc.
Couv. Proposez-vous to uj ours de suivre la voie de la vertu ；
demeurez dans cette voie ； ne vous ecartez jamais de la
perfection ； ayez pour delassements etc.

CHAPTER VII.— THE SAGE'S KINDNESS TO
POOR STUDENTS.— The Comm. take 自 as 自己
' personally ，， not as ' from ' ； 行 as 奉 to offer, and 以 上
as 來學 or 上學 not as ' upwards ，. C. 脩 )]g 也
strips of dried flesh (The salary pf a teacher is still 束 修、
束 金 or ft 金). 束 to bind, 十 艇爲束 ten strips to
the bundle. 古者 相見必 執贄以 爲禮、 束 修
其至 者 The ancients on paying a visit always took a
present by way of showing respect, and a bundle of dried
flesh was their veiy smallest. L. From the man bringing

332

THE ANALECTS.

VII. VII, vni.

CHAPTER VII. — The Master said :
(' From him who has brought his simple
present of dried flesh seeking to enter my
school I have never withheld instruction."

CHAPTER VIII.— The Master said : " I

/ 、

子

誨

以

曰

1 — 1

焉

不

五

口

不

嘗

啟

Ant
:SiiK
"、、

七子曰 、自 行束俯

333

VII. VII, VIII.

THE ANALECTS.

his bundle of dried flesh for my teaching upwards, I have
never refused instruction to any one. Z. si ipse met prae-

ferens fasciculum siccae carnis ascendat, etc. K I have

taught men who could just afford to bring me the barest

presentation gift as I have taught others. Couv. Chaque

fois que quelqu'un est venu de lui-meme a moi en m'ap-
portant les presents d' usage etc.

CHAPTER YIIL— THE SAGE'S PEDAGOGY.—
C. 憤 者心求 通而未 得之意 A seeking after
unattained knowledge. % 者口 欲言而 未能之
貌 A manifest desire to express oneself but without being
able, 飲 謂開其 意 Expound the meaning 發謂達
其 辭 To unfold in terms. 物之 有四隅 者舉一
可 知 其 三 In things with four corners, if you take one
you can know the other three. 反 者還以 相證之
義 Fan conveys the idea of repeating, as evidence (of under-
standing). 復 再吿也 To again inform. The 備 旨 says

不 復、 是不 再以別 件道理 吿他非 不復以

三隅也 Did not proceed to other subjects, not that he
did not take up the remaining three corners. L. Open up
the truth to one who is not eager to get knowledge, nor help

out explain himself. When I have presented one corner

of a subject etc. learn from it etc. Z. non conantem intel-

ligere non erudis, loqui non expedio ； si proposito uno

angulo, jam non repetam. K. In my method of teaching

I always wait for my student to make an effort himself to
find his way through a difficulty, before I shew him the way
myself..... find his own illustrations pointed out the bear-
ing of a subject in one direction etc repeat my lesson.

Couv. Je n'enseigne pas celui qui ne s'efYorce pas de

334

THE ANALECTS.

VI i. VIII, IX.

九

之

子

則

不

食

不

未

於

復

以

不

嘗

有

鉋

喪

隅

舉

m 者 反、 一

expound nothing to him who is not earnest,
nor help out any one not anxious to express
himself. When I have demonstrated one
angle and he cannot bring me back the other

three, then I do not repeat my lesson,"

CHAPTER IX.— I. When the Master

dined by the side of a mourner he never ate

335

VII. VIII, IX, X. THE ANALECTS.

comprendre, d'exprimer sa pensee la quatrieine

partie d'une question,. je ne I'enseigne plus.

CHAPTER IX.— WEEP WITH THOSE THAT
WEEP. C. 哭 哭 condoling with. L. When the Master

was eating by never ate to the full. He did not sing on

the same day in which he had been weeping. Z. comedens

ad habentis funus latus saturabatur : condoluerat,....

cantabat. K dined in a house of mourning he never ate

much mourn for the death of a friend, the sound of music

was never heard in his house. Couv. mangeait a cote d'un
homtiic qui venait de perdre un p roc lie parent, sa douleur lui

permettait a peine de prendre mi peu de nouriiture

pleurer un mort sa douleur I'empechait de chanter.

CHAPTER X.— MORAL COURAGE AND PHY-
SICAL.― I. The 之 is taken to connote Confucius and
Hui. May it not equally well mean 道 ？ When one's
principles are accepted then to continue to act, w hen reject-
ed to retire. This is in keeping with the Sage's actions. 夭
Kuan 駒、 L. When called to office to undertake its duties,

when not so called, to lie retired : — it is attained

to this. Z. ut adhibiti quidem agamus, deposit! vero
latitemus. K. To act when called upon to act, in public
life, and when neglected to be content to lead out a private

life, made up our minds upon. Couv qui soy on s

toiijours disposes a remplir une charge, quand on nous I'offre
quand on nous la retire.

2. A 軍 consisted of 12,500 men ； the largest States had
three 軍 and the Imperial Army six. 必 也 may mean, If
one be necessaiy, or what is necessaiy. C. T 路見 孔
子 獨美顏 II 自 負其勇 Tza Lu, seeing Confucius

336

THE ANALECTS.

VII. IX, X

十

死

而

八、、

悔

者、

五
口

to the full 2. On the same day that he
had been mourning he never sang.

CHAPTER X. ― I. The Master address-
ing" Yen Yiian said : " To accept office
when required, and to dwell in retirement
when set aside, ― only you and I have this
spirit." 2. " But, suppose," said Tzu Lii,
" that tke Master had the conduct of the
armies of a great State, whom would he as-
sociate with him ？ ，， 3. " The man," re-
plied the Master, " who bare-armed would
beard a tiger, or rush a river, dying without

337

子 於 是 日 哭、 則

不 I。

之. 則 行、 舍之則

藏、 惟我 與 爾 有

是 夫。 一^ 路日、 子

行 三 . 軍則誰 與。

^ 曰、 暴虎馮 河、

VII. X, XL

THE ANALECTS.

only praised Yen Yuan, advanced his own courage, ― imagin-
ing the Master would certainly prefer him in. the leading of
an army where real courage was needed. L. Conduct of

the armies of a great State, act with you ？ Z. educeret

tria agmina asscciaret ？ K. Command of an army,

have with you ？ Couv. Trois legions a conduire

pour vous aider.

3. 暴虎徒 博 To seize empty-handed, unarmed 碼
河 徒 涉 Cross a river (or The River) without means (；馬
is a running horse). 懼謂 敬其事 means heedful,
careful. 成 B 胃成 其謀 means succeed in his plans. L.

unarmed attack a tiger, cross a river without a

boat, dying without any regret. My associate must be

the man w lio proceeds to action full of solicitude, fond

of adjusting his plans, and then carries them into execution.
Z. sine armis aggredienteni tigrem, sine cymba se commit-
tenteni flu mini etc. si quem deberem, profecto qui aggreditur
res cum circumspectione, et a mat praemeditari ad perficien-
dum. K. I would not have him who is ready to seize a
live tiger with his bare arms, or jump into the sea, without

fear of death conscious of the difficulties of any task

set before him, and who, only after mature deliberation,

proceeds to accomplish it. Couv a saisir sans aucune

arme , a traverser un fleuve sans barque, a braver la

mort sans aucun souci de sa vie. Je choiserais certainement

n'entreprendrait rien qu'avec circonspection, et qui

reflechirait avant d'agir.

CHAPTER XL— AURI SACRA FAMES. — 可
may, is usually permissive and might be read here ； 一 If the
pursuit of wealth were right. ― But the commenta^-ves take

538

THE ANALECTS.

VII. X, XI

regret, ― him I would not have with me. If
I must have a colleague he should be one
who on the verge of an encounter would be
apprehensive, artd who loved strategy and
its successful issue."

CHAPTER XL— The Master said : " If
wealth were a thing one could (count on)
finding, even though it meant my becoming

339

不 與 也、 必也臨

事 而懼、 好謀而

成 者 也：

十一 子曰、 富 而可求

m 、雖 執鞭 之士、

VII. XI, XII.

THE ANALECTS.

it in the sense of 能 can, pursuable, for wealth is the gift of
Heaven and is fixed by Fate. C. 執鞭賤 者之事
a menial office. 富 若 可 求則 雖爲賤 役以求

之亦 所不辭 然有命 焉非求 之可得 也 If
wealth could be acquired, although I had to become

menial to acquire it, I would not refuse, but it is fixed by

Fate and cannot be obtained by pursuit. L. If the search

for riches is sure to be successful, though I should become

a groom with whip in hand .to get them, I will do so.

As the search may not be successful, I will follow after

that which I love. Z. si divitiae quidem possent comparari

etc. : at quando non penes me est comparare, affecto.

K. If there is a sure way of getting rich,. a groom

and keep horses pursuits congenial to me. Couv.

S'il convenait de chercher a amasser des richesses,

I'office de valet qui tient le fouet, I'objet de mes

desirs.

CHAPTER XIL— SUBJECTS FOR CAUTION.—
齊 is used for 齋 C. 將 祭而齊 其思盧 之不齊
者 以 交 於 神 明 也 When about to sacrifice he order-
ed what might be disorderly in his thoughts, in order to
hold intercourse with the gods, ― the. basis of sincerity and
acceptable sacrifice. 戰則衆 之死生 國之存 C
繁 焉 War involves tlie life or death of many and the
preservation or loss of the State. 疾又 吾身 之所以
死生存 者 Sickness also involves one's own life or
death, etc. L. The things in reference to which exer-
cised the greatest caution, etc. Z. sollicite attendebat,

castum, bellum, et morbus. K thrt e cases in life

a man called upon to exercise the most mature delib-

340

THE ANALECTS. VII. XI, XII, XJIf.

a whip-holding groom, I would do it. As
one can not (count on) finding it, I will follow
the quests that I love better."

CHAPTER XII.— The subjects which
the Master treated with great solicitude
were ； 一 fasting, war, and disease,

CHAPTER Xm. — When the Master

341

吾亦爲

可求、 從

十二 子 之 所

疾。

十三 子在齊

之、 如不

吾 所 好。

^ 口、 二

nft 音 I 一

VII. XII, XIII, XIV. THE ANALECTS.

eration, ― worship, war, sickness. Couv. , rabstlnence

avant une cerenionie, etc.

CHAPTER XIII.— INTOXICATING MUSIC— For
韶 V. III. 25. This probably occurred when Confucius
fled with his duke to Ch'i, where the 韶 is said to have
been transmitted from of old and specially cultivated. 爲
樂 might be performance of music. 何 —晏 interprets 至
於斯也 by, Had reached this place (Ch'i). C. 史言己
三》】 上有學 之二字 In the 史 • 記 before the
* three months ， there are the two words ' studied it,' 一
he studied it, ignoring the taste of his food. 盖》 、一於
是 而不及 乎他也 for his mind was absorbed in this
to the exclusion of everything else. L. Heard the Shaou
and for three months did not know the taste of flesh. I did
not think that music could have been made so excellent as
this. Z. ' Concordia,' tresque menses quia perciperet
carnium saporem, ― non cogitabam componentem musicam
perver.isse ad hunc gradum. K. Gave himself up to the
study of it for three months, to the entire neglect of his

ordinary food. I should never have thought brought

to such perfection. Couv ne percevait pas la saveur

des viandes. Je ne pensais pas que I'auteur de ces chants
eut atteint une si grande perfection.

CHAPTER XIV.— VIRTUE BEFORE A PRINCE'S
FAVOUR. ― I. This prince was 輙 grandson of 靈公
the husband of 南 子 vii. 26. 飾 j ] [貴 son of Duke Ling
having planned to kill his notorious (step)mother, had to
flee the country. On Duke Ling's death 輙 son of 蒯 職
succeeded his grandfather, the State supporting him. Th.t
neighbouring State of 晉 supported the father against the

342

THE ANALECTS.

人 曰、

也 伯

S 夷

古 叔

之 齊
賢 何

諾

衛

五
口

君

將

問

子

之。

入二

冉- 於
有 斯
曰 也

、 0

夫
子
篇

VII. XIII, XIV.

不 月
圖 不
爲 知
樂 肉
之 . fe、
至 曰、

was in Ch'i he heard the Shao and for three
months was unconscious of the taste of meat.
" I did not imagine," said he, " that Music
had reached such perfection as this."

CHAPTER XIV.— I. Jan Yu asked :
" Is our Master for the Prince of Wei ？ "
" Ah ！ ，， said Tzu Kung, " I will just ask
him." 2. On entering he said : " What
sort of men were Po I and Shuh Ch'i ？ ，,
" Worthies of old," was the reply. " Did

343

VII. XIV, XV.

THE ANALECTS.

son, who, after a vain resistance, had to flee, hence his
name 出 公 During this crisis Confucius was living in
Wei. Both father and son were un filial, the one in schem-
ing to kill his (step) mother, the other in fighting his father,
so Confucius could support neither. C. 爲 猶 助 也
implies, to assist. L. Is our Master for the Prince of Wei ？
Oh ！ I will ask him. Z. pro. K. in favour of. Couv. pour.

2. For 伯 舆叔齊 see V. 22. C. The younger
refused to usurp the elder's position, despite his father's
will, which the elder refused to ignore, so both became
exiles. When their nephew 武 王 rose against the tyrant
Chou the two rode out to rebuke him, and on the over-
throw of the dyiiasty deliberately perished of starvation.
Hence this parable. 怨 猶 悔 也 like repent. An honour-
able man dwelling in a country does not put in the wrong-
its ministers much less its prince, hence Tzu Kung's mode

of enquiry. L ancient worthies. Did they have repin-

ings because of their course ？ they sought to act virtu-
ously, and they did so etc. Z antiquitatis sapientes

piguitne facte ？ quaesierant perfectionem et adepti

sunt perfectionem etc. K did they complain of the

world ？ what they sought in life was to live a high moral

life etc. Couv deux sages de I'antiquite Se sont-

ils repentis (d'avoir renonce a la royaute) ？ lis ont voulu

etre parfaits dans leur conduite, et ils ont attaint leur but, etc.

CHAPTER XV.— BLISSFUL POVERTY AND
FLEETING WEALTH. ― Eating coarse food, drinking
water, bending one's arm and pillowing on it ― there is joy
also therein. C. 徵 貧之也 fan means to eat. 程 子
says, not that he enjoyed coarse food, etc., but that they

344

THE ANALECTS.

VII. XIV, XV.

十
五

不

辦

水

子

不

何

求

人

義

亦

曲

夕 a

仁

也

而

在

肱

飯

也

出

而

其

而

疏

得

怨

且

中

扰

驾

夫

乎

矣

飮

子

又

they repine? ，， he asked. " They sought Vir-
tue and they attained to Virtue," answered the
Master ； " why then should they repine ？ ，，
Tzu Kung went out and said : " The
Master is not for the Prince."

CHAPTER XV. — The Master said :
" With coarse food to eat, water for drink,
and a bent arm for a pillow, ― even in such
a state I could be happy, for wealth and

345

VII. XV, XVI.

THE ANALECTS.

could not deprive him of his joy. L. coarse lice to eat,
with etc., ― and my bended arm 一 etc. I have still joy in
the midst of these things. Riches, etc., acquired by un-
righteousness are to me as a floating cloud. Z compli-

care cubitum ad incumbendum ei, voluptas etiam inest inter

haec fluctuans nubes. K. Living upon the poorest fare

with etc. find pleasure in such a life, whereas etc. acquired
through the sacrifice of what is right would be to me as un-
real as a mirage. Couv. Le sage fut-il reduit, etc., la tete
appuyee sur son bras, il conservera son joie au milieu de
ses privations. Les richesses ...... obtenues par de mauvais

voies nuees qui flottent dans les airs.

CHAPTER XVL— THE TRANSFORMING POW-
ER OF THE I CHING. 一 C. speaks of an ancient copy
which had 假 for 加 and 卒 for 五十、 and this is the
accepted interpretatioii. In the days of the ancient commen-
tator 何 晏 the 五 十 was still in his copy, for he inter-
prets " at fifty I may have learnt ，， etc. Assuming the text
to be correct it might read, ― Add me a few years, at fifty
I may have mastered, etc., and then I may be, etc. ； or,
making fifty during which I shall have studied etc. C.
places the remark in the old age of Confucius, about seventy.
L. If some years were added to my life I would give fifty
to the study of the Yih, and then I might come to be with-
out great faults. Z. si adderentur mi hi aliquot anni, et
quinquaginta studerem Mutationibus etc. K. if I could
hope to live some years more, long enough to complete
etc., great shortcomings in my life. Couv. Si le Ciel me
donnait encore quelques annecs de vie, apres avoir etudie
le Livre de Changements durant cinquant annees etc.

346

THE ANALECTS.

VII. XV, XVI.

卞

以

五

子

於

無

十

我

大

以

加

如

過

學

我

浮

矣

易、

數

雲

可

honour obtained unworthily are to me as a
fleeting cloud."

CHAPTER XVL ― The Master said:

" Given a few more years of life to finish

my study of the Book of Changes and I may

be free from great errors."

34；

VII. XVII, XVIII. THE ANALECTS.

CHAPTER XVII.— THE SAGE'S GREAT TEXT-
BOOKS.—C. 牙猜 {\l Common, constant. 執 -^' 也
Observe, maintain. 以 理 性 Poetry wherewith
to regulate the character. 書 以 '； § 政 事 History,
wherewith to direct right policy. 禮以 謹節文 The
Ritual, whereby to carefully legulate one's refinement (The
Li covers everything from religious observances to mutual
politeness). These three things are 切於 曰 用 之 實
the substance of one's daily needs, hence were frequently

discussed. L. Frequent themes of discourse were, ―

maintenance of the rules of propriety. Z passim lo-

quebatur, Carmen, Annales, et servare ritus. K

loved to talk were : Poetry, history, and the rules of
courtesy and good manners. He frequently, etc. Couv.

roulaient ordinairement sur le Cheu king, sur le Chou

king, et sur le Li ki, qui enseigne les devoirs a reniplir.
les sujets ordinaires etc.

CHAPTER XVIII.— THE SAGE'S WATERS OF
LETHE. ― I. 葉 was a very small State in 楚、 now 葉
縣 in 南 陽 府、 Honan. C. 偕 稱 公 the duke had
arrogated to himself this title. Tzu Lu did not reply, either
because the duke had asked unsuitable questions, or because
聖人 之德實 有未易 明言者 the Sage's lofty
character was extremely difficult to put into words. L. Z.
about Confucius. K. to give his opinion of Confucius.
Couv. ayant interroge sur la personne de Confucius.

2. Or, In his eagerness forgetting his food, so happy
that he forgets his sorrows, not noticing old age to be on
the point of arriving. 其 爲人也 see I. 2， He lives a
life. The 備 旨 says of 云爾 that they cover the three

348

THE ANALECTS. VII. XVII, XVIII.

CHAPTER XVII. — The subjects on
which the Master most frequently discoursed
were, 一 the Odes, the History, and the ob-
servances of decorum ； 一 on all these he
constantly dwelt.

CHAPTER XVIII.— I. The Duke of
She asked Tzu Lu what he thought about

349

十七 子所雅 言、 詩、 書、

執禮、 皆雅 言 也。

十八 k 公問 孔子 於

子 & rij 錢 §

VII. XVIII, XIX.

THE ANALECTS.

preceding clauses 謂其爲 入不過 如 此 indicating
that he was simply like this. C. 未 得 則 發 愤 而 忘
食 Before attainment so zealous as to forget food. 巳 得
貝 樂 而忘憂 Having attained delighted enough to
forget his sorrow. L. Simply a man, who in his eager
pursuit of knowledge forgets his fcqd, who in the joy of its
attainment etc. and who does not perceive that old age is

coming on. Z qui enitens scire, obliviscitur comedere,

reque laetatur ut immemor sit dolorum, nec sentiat senec-

tutem mox adventuram. K in the efforts he makes to

overcome the difficulty in acquiring knowledge, neglects his

food, and, who thus absorbed, becomes oblivious that

old age is stealing on him ？ Couv qui s'applique (a

I'etude et a la pratique de la vertu) avec une telle ardeur
qu'il oublie etc., (qui, apres avoir acquis une vertu), eprouve
une telle joie qu'il oublie tout chagrin ； (qui est si absorbe
etc.) ne sent pas venir la vieillesse.

CHAPTER XIX.— HIS KNOWLEDGE NOT IN-
NATE BUT ACQUIRED.— This statement directly con-
tradicts the claim of later ages that Confucius was 生 而
知之、 C. 生 而知之 者氣質 淸明 義理昭
著不 待學而 知之也 He who has innate knowledge
is naturally intelHg^it, possesses a clear perception of the
rights and principles of things without having to learn them
in order to apprehension. L. I am not one who was born
in the possession of knowledge ； I am one who is fond of
antiquity, and earnest in seeking it there. Z. ego iion sum
ex nativitate jam doctus sapientiam ； amans antiquitatem
sategi ad earn exquirendam. K. I am not one born with
understanding study of Antiquity, and is dilligent in

350

Confucius, but Tzu Lu returned him no answer.
2. " Why did you not say," said the Master,
" he is simply a man so eager for improve-
ment that he forgets his food, so happy there-
in that he forgets his sorrows, and so does
not observe that old age is at hand ？ ，，

CHAPTER XIX. — The Master said:
" I am not one who has innate knowledge,
but one who, loving antiquity, is diligent in
seeking it therein."

THE ANALECTS. Vll. XVIII, XIX.

十
九

子曰、 女奚 不曰、

其 爲人也 、發憤

忘 食、 樂 以 忘 憂、

不知老 之將至

子曰、 我 非生而

知 之 者、 好 古、 敏

以求之 者也。

351

VII. XrX, XX， XXI. THE ANALECTS.

seeking for understanding in such studies. Couv. La

coniiaissance n'est pas innee en nioi ； mai j'aime ranti-

quite, et je m'applique a I'etude avec ardeur.

CHAPTER XX. — TABOOED SUBJECTS. ― Or,
the supernatural, prodigious deeds, the irregular, or the
spirits. It is probable that the superstitions which form the
main features of the Taoist cult were as much in evidence
in the days of Confucius as now, and that the four words
here given should be interpreted accordingly. C. 怪 異
勇 力 悖 亂 之事非 理之正 Bizarre things, feats
of strength and rebellions do not accord with orthodox
laws— so Confucius did not discuss them. 鬼 jfiFjl 造 化

之迹 雖非不 正然非 窮狸之 至有未 易 明
者 故 亦 不 輕以語 人也、 And although the evi-
dences of the spirits in the operations of Nature are an
orthodox subject, yet unless its laws can be exhaustively
considered there is much that is not readily understood.
Hence he also would not lightly discourse thereon to others.
謝 氏 says ：聖 人語常 （the ordinary) 而 不語怪
(the extraordinary), 語 德 (morals) 而 ^> 語 力 (ex-
、 ploits), 語 治 （order) 而 不語亂 （disorder), 語 人
而不語 神 he talked of men and not of gods. L.
The subjects on which the Master did not talk were ― ex-
traordinary things, feats of strength, disorder, and super-
natural beings. Z. de monstris, violentes, turbationibus, et
spiritibus. K. supernatural phenomena, extraordinary feats
of strength, crime or unnatural depravity of man, super-
natural beings. Couv. choses extraordinaires, actes de vio-
lences, troubles, esprits.

CHAPTER XXI.— TEACHERS EVERYWHERE.—

352

THE ANALECTS.

VII. XX, XXI.

CHAPTER XX.— The Master would
not discuss prodigies, provfess, lawlessness,
or the supernatural.

CHAPTER XXL— The Master said :

" When walking in a party of three, my

teachers are always present. I can select

the good qualities of the one and copy them,

353

二 十子不 語、 怪、 力、 亂、

祌。

二十 一 子 曰、 三 人 行、 必

有我師 焉、 擇 其

善 者而從 之、 其

VII. XXI, XXII.

THE ANALECTS.

When three of us are walking together, my masters are al-
ways present. Or, Take the good one and follow him, and
the not good, and change from him. Cf. IV. 1 7. C 三人

同 行其一 我也彼 二人者 一善一 惡則我 從其
善 而 改 其惡焉 Three men walking together, one being
myself, and of the other two, one good, the other bad, etc.
L When I walk along with two others, they may serve as
my teachers. I will select their good qualities and follow
them, their bad qualities and avoid them. Z. si tres homin-
es iter facimus, certo erit mens magister ； seligam istius bona
et prosequar ca, illius no 11 recta et ea emendabo K.
When three men meet together, one always learn some-
thing of the other two.. profit by the good example of

the one and avoid etc. Couv. Si je voyageais avec deux
compagnons, (I'un vertueux et I'autre vicieux), j'exatni-
nerais ce que le premier a de bon etc.

CHAPTER XXII.— IMMORTAL TILL HIS WORK
WAS DONE. 一 Or, Since Heaven begot the character I pos-
sess,一 this Huan T'ui, 一 in regard to me, what (can he do) ？
The 備 旨 says that Confucius was on his \vay to Sung
with his disciples. He was giving them a lesson in 禮 un-
der a big tree, which Huan T'ui, who hated him, sent men
to chop down. The disciples were alarmed, but Confucius
sought to reassure them with this lofty, courageous senti-
ment. C. Huan T'ui was the Minister of War in Sung
and a descendant of Duke Huan. L. Heaven produced
the virtue that is in me etc. Z. Coelum infudit virtutem in

me; ille quid me faciet. K. God has given me this

moral and intellectual power in me etc. Couv. Le Ciel
m'a donne la vertu avec I'existence etc.

354

THE ANALECTS.

VII. XXI. xxii

and the unsatisfactory qualities of the other
and correct them in myself."

CHAPTER XXII. — The Master said:
" Heaven begat the virtue that is in me.
Huan T，ui， —— what can he do to me ？ ，，

不 善者而 改 之。

二十二 子曰、 天生德 於

予、 梪魅 其如予

355

VII. XXI I r, XXIV, XXV. the analects.

CHAPTER XXIII.— NO ESOTERIC TEACHING.—
二三子 My Sons ！ ― but 子 probably means 弟 子 dis-
ciples. C. 諸弟子 R 夫子 之道高 深不可 幾及、

故疑^ 有 、而不 知龜人 作止語 默 無 非敎也
The disciples finding their Master's teaching out of reach
and difficult to attain, supposed that he possessed some
occult power, and knew not that w hether active or at rest,
speaking or silent, he had nothing* he did not teach them.
與 猶 示 To point out. L. Do you think, my disciples,

that I have any concealments nothing which I do that

is not shewn to you that is my \vay. Z. putatisne me

quid celasse ？ quod non communicaverim meis filiolis.

K. Do you think, my friends, that I have some mysterious

power within me For if there is anyone who shews to

you everything which he does, 1 am that person.

Couv. Pensez-vous, mes enfants, que je vous cache quelque

chose ？ Voila comme je suis.

CHAPTER XXIV.— THE SAGE'S THEMES.— C.

敎人以 學文修 行而存 忠信也 忠 信 本也、 He
taught literature, amendment of life, and the maintenance of
conscientiousness and veracity — and the two last are the
foundation of all. L, Letters, ethics, devotion of soul, and
truthfulness. Z. In scientia, moralitate, fidelitate et veracitate.
K. A knowledge of literature and the arts, conduct, consci-
entiousness and truthfulness. Couv. Les lettres humaines
et les arts liberaux, la morale, la fidelite et la sincerite.

CHAPTER XXV. ― NO PROPHET, NO GOOD
MAN, NOTHING BUT SHOW.— i. 聖人 A man di-
vinely inspired. C. ^ 人 祌 明 不 測 之 號 The title oi
one with a spirit of unlimited illumination. ^ 子 才 德 出

356

THE ANALECTS. VII. XXIII, XXIV

CHAPTER XXIIL— The Master said :
" My disciples ！ Do you think I possess
something occult ？ I have nothing occult
from you. I do nothing that is not made
known to you, my disciples, ― that is the real
Ch'iu."

CHAPTER XXIV.— The Master took
four subjects for his teaching, ― culture, con-
duct, conscientiousness, and good faith.

357

二十三 子曰、 二三子 以

我 爲 隱 乎、 吾 無

隱 乎 爾、 吾 無 行

而 不 與 一 一 三 子

者、 是 丘 也。

二十四 子 以 四 敎、 文、 行、

忠、 信。 -

VII. XXV. XXVI. THE ANALECTS.

衆之名 The term for one of extraordinary talents and
character. L. A sage etc. could I see a man of real talent
and virtue, that would satisfy me. Z. sanctum virum, ego

non obtinui ut ilium viderem ；. sapientem etc. K. Holy,

sainted men I do not expect to see ； wise and good men

etc Couv. II lie m'a pas ete donne de voir un homme
d'une sagesse extraordinaire ； vraiment sage etc.

2. C. 子曰字 疑衍文 The 子 曰 arepmbably
a gloss. IS 者常 久之意 Constant, tenacious of pur-
pose, persevering. 張子曰 有 恒者不 二其心 、善
人者 志於仁 而無惡 丁 he persevering are single-
minded ； the good are intent on Virtue and do no evil. L
A good man etc. possessed of constancy etc. Z. perfec-
tum virum habenteni constantiam.

3. C. is read as 無 L. Having not etc., empty...

...full, straitened at ease ； 一 it is difficult with such

characteristics to have constancy. Z. Non habere et ta-

men facere possidentem, vacuus plenum, pauper

magnificuni, difficile est ut sit durabile. K. Pretend to pos-

sess what they really do not possess ； plenty nothing ；

affluence actual want : ― in such a state of society, it is

difficult to be even a scrupulous man. Couv. Celui-la ne
pent pas etre constant qui n'a rien, et feint d 'avoir quelque
chose, vide plein, peu de c hoses grande magnifi-
cence. .

CHAPTER XXVJ. ― CONFUCIUS A TRUE
SPORTSMAN.— Or, Hooked but did not net. C. 綱
以大 繩屬綱 絕 流 而 漁 者 也 To fish by stretching a
net with a line attached intercepting the stream, 戈 以生絲
繁矢而 身' f 也 Shot with an arrow having a long piece of

358

THE ANALECTS. VII. XXV.

CHAPTER XXV. — I. The Master
said : " An inspired man it is not mine to
see. Could I behold a noble man I would
be content." 2. The Master said : " A
really good man it is not mine to see. Could
I see a man of constant purpose I would be
content. 3. Affecting to have when they
have not, empty yet affecting to be full, in
straits yet affecting to be prosperous, ― how

359

二十五 子 曰、 聖 人 五口 不

得而見 之矣、 得

見君子 者斯可

矣。 曰、 善 人 吾

不得而 見之矣

得見有 恒者斯

1 二

可矣。 亡 而 爲有

虚 而 • 爲 盈、 約 而

VII. XXVI, XXVII. THE ANALECTS.

raw silk attached. 宿 宿 鳥 Roosting, resting. 洪 氏 says

孔 子少貧 賤爲養 與祭或 不得已 而 釣弋
When Confucius was young he was poor and in humble

circumstances, hence at times he was under the necessity of
fishing and shooting both for food and for saciifices. 待 物
如此待 人可知 Since he treated dumb things like
this his treatment of human beings can be inferred, L.
Angled ― but did not use a net. He shot, ― but not at
birds perching Z. hamo et non reti piscabatur, jaculans
non sagittabat quiescentes. K. Sometimes went out fishing
but always with the rod and angle ； he would never use a

net shooting except on the. wing. Couv. Pechait

a la ligne, filet ； il ne tirait pas la nuit sur les oiseaux

qui etaient au repos.

CHAPTER XXVII. — MECHANICAL v. PHILO-
SOPHICAL RECTITUDE.— Note that the " I " in the
latter half is not in the text, ― to hear much etc., to see
much etc. — that is the second order of knowledge. C.
不知其 理 而 妄作也 Doing things at random
without knowing- their underlying principles. Confucius
says 未 嘗妄作 he never acted heedlessly. 蓋亦謙
辭然亦 可見 其無所 不知也 kai is an ex-
pression of modesty, nevertheless his omniscience is evident.
識 言己 也 read like 志 and means to record, note. He
who acts thus 雖 未能實 知 其 理 苏 可 以次於
知 之者也 though he may not know the philosophy of
what he does comes next in order. L. There may be
those who act without knowing why. I do not do so.
Hearing much and selecting what is good and following it
second style of knowledge. Z. quod si sunt qui nes-

360

TflE ANALECTS. VII XXV, XXVI, XXVII

矣 爲

考
難
乎
有
恒

hard it is for such men to have constancy of
purpose ！ "

CHAPTER XXVI.— The Master fished
with a line but not with a net ； when shooting
he did not aim at a resting bird.

CHAPTER XXVIL— The Master said :
" There are men, probably, who do things
correctly without knowing the reason why,
but I am not like that : I hear much, select
the good and follow it ； I see much and

361

二 十六 子釣而 不綱、 戈

不 翁 宿。 .

二 十七 子 -曰、 蓋 有不知

而作 之者、 我 無

, 是也、 多聞擇 其

善者而 從 之、 多

VII. XXVII, XXVIII. THE ANALECTS .

ciunt et tamen rem agant, ego non ita.... ...sciendi secunda

classis est. K. There are, perhaps, men who propound
theories which they themselves do not understand. That
is a thing I never do. I read and learn everything etc.,
that is, perhaps, next to having a great understanding.
Couv. 11 est peut-etre des hommes qui tentent des enti e-
prises a I'aveugle Apres avoir beaucoup entendu j 'exa-
mine etc. Je suis de ceux qui viennent immediatement
apres les grands sages, chez qui les connaissances sont
innees. _

CHAPTER XXVIII.— EVEN AS THIS PUBLICAN.
— I. C. ]f[ 鄕 I 郎 各 The name of a hamlet, a district,
其 人習於 不善難 與言善 Its peoplewere an fait
in ill doing and it was difficult to talk of the good to them.
惑 者疑夫 子不當 見之也 Doubted whether the
Sage ought to see him (There is nothing in the text to
shew what the tense should be ― whether this was before
or after the interview. It might read, ― a young man
sought an interview, but the disciples hesitated). L. It
was difficult to talk with etc. a lad of that place having had

an interview disciples doubted. Z. difficile erat com-

municare documenta ； puer se praesentavit : discipuli ti tuba-
bant. K. Bad character of the people allowed a young

man to be presented to him, astonished. Couv....

difficile de leur enseigner a pratiquer la vertu. s'etant

presente (pour suivre les legons de Confucius) dou-

terent (s'il convenait de I'admettre).

2. C. thinks a mistake has been made in copying and
that the fourteen 字 from 人 潔 to 其 往 should come
first and the rest after ； also that there is some omission be-

362

THE ANALECTS. VII. XXVII, XXVIII.

treasure it up. This is the next best thing
to philosophical knowledge."

CHAPTER XXVIII.— I. The people
of Hu-hsiang were hard to get on with ；
hence when a youth from there had an inter-
view with the sage the disciples wondered.
2. " In sanctioning a man's entry here," said
the Master, " I sanction nothing he may do
on his withdrawal. Why, indeed, be so ex-

- 363

見而 讖之、 知之

次 也。

二十八 互 鄕難與 言、 童

子 見 門 人 惑。 子，

曰、 與 其 進 也、 不

與 其 > 退也、 唯何

VII. XXVIII, XXIX. THE ANALECTS.

fore or after 唯、 There seems nothing to prevent the
whole being taken as preceding the interview and interpret-
ing : Allow him to enter, don't let him go away. Why,
indeed, be so extreme ！ When a man etc. C. 潔修治
也 self-discipline ； 與許也 grant, concede ；往前 日
也 days gone by. 言人潔 己 而 來、 但許其 能

自 潔耳、 固不能 保其前 日 之 善惡也 When
a man cleanses himself and comes to me I only concede his
ability to etc. and give no guarantee for his past good or
evil. 不 追其旣 往不逆 其將來 I neither bring
up his past nor hinder his future. L. I admit people's
approach to me without committing myself as to what they
may do when they have retired. Why must one be so
severe ？ If a man purify himself I receive him so puri-
fied, without guaranteeing his past conduct. Z. cum quis

se purificet approbo ilium ingredientem, reccdentem :

porro quid ita severi ？ K. Why should one be too severe ？
When a man reforms and comes to me for advice, I accept
his present reformation without enquiring what his past life
has been. I am satisfied for the present really re-
formed without being able to guarantee that he will not re-
lapse again. But too severe ？ Couv. Lorsque quel-

qu'un vient a moi avec 1' intention de se corriger, j'approuve

son intention, sans etc. J'approuve sa venue, pas son

depart futur si severe ？

CHAPTER XXIX.— LO HERE ！ LO THERE ！
—See Luke XVII. 21. C. 仁 者心之 德 非 在
外也、 仁 is the virtue of the heart and not something ex-
ternal. L. Is virtue a thing remote ？ I wish to be virtuous
and lo ！ etc. Z. cordis perfectio nunquid longe abest ？ Si

364

THE ANALECTS. VII. XXVIII, XXIX.

treme ？ When a man cleanses himself and
comes to me I may accept his present
cleanness without becoming sponsor for his
past."

CHAPTER XXIX.— The Master said :
"Is Virtue indeed afar off? I crave for
Virtue and lo ！ Virtue is at hand."

甚、 人潔己 以 進、

與 其 潔也、 不保

其 往 也。

二十九 子曰、 仁 遠 乎 哉、

我 欲仁、 斯仁至

矣。 .

36.5

VII. XXIX, XXX. THE ANALECTS.

ego volo p., statim p., adest. K. Is a moral life something
remote or difficult ？ If a man will only wish to live a
moral life 一 there and then his life becomes moral. Couv.

La vertu parfaite Si je veux la trouver, aussitot elle est

presents a moi.

CHAPTER XXX. — MISTAKES TOO FEW TO
ESCAPE NOTICE. ― This incident no doubt occurred in
B. C. 493 during Confucius' stay in Ch'en. Duke Chao
(name |^]) was the Prince with whom Confucius had gone
into exile, and what sort of 禮 would it have been for
Confucius to go back on the Prince he had so loyally
followed now that* he was dead ！ (Sixteen years before).
As the 合 講 puts it, ― A minister should speak well and
not ill of his Prince and how much more so to the Minister
of an alien State,

1. 知 knew, recognised. The Minister of Crime was
司！ ^ in Ch'en and Ch'u, 司寇 in Lu. C. The Duke
had acquired note as being well up in decorum, especially
in the more imposing forms of Court etiquette. L. knew
propriety. Z. nosceret ritus. K. a man of propriety in his
life. Couv. connaissait (observait) les convenances.

2. 巫 馬 was his surname, 期 his style, 施 his name, see
Intro. V, 進之 There are two interpretations, one, ' ap-
proached him '， the other ' invited him in ，. 黨 take sides.
C. 相助 IS 非 曰 黨 To assist in hiding a man's errors
is partisanship. 禮不 娶同姓 而魯與 吳皆姬
姓 It was against the rules to marry one of the same sur-
name, and both Lu and Wu (being of the House of 周)

- were of the same surname Ch'i. The same law exists to-
day, and no two persons of the same surname, even if un-

h\ /

V 366

THE ANALECTS. VII. XXX.

CHAPTER XXX.— I. The Minister
of Justice of the State of Ch'en asked whether
Duke Chao knew the Regulations. " He
knew them," replied Confucius. 2. When
Confucius had withdrawn the Minister bowed
to Wu-ma Ch'i to come forward and said :
" I have heard that a man of noble parts is
not a partisan. May then a noble man be
also a partisan ？ Prince Chao took his wife
from the house of Wu, of the same surname
as himself, and spoke of her as the elder

三十 陳司敗 問昭公

知禮乎 。孔 子曰、

知鱧。 ^子退 、揖

巫馬 期而進 -之

曰、 五口 間 君子不

. 黨、 君 子亦黨 乎、

, 君敏. 於 吳爲同

3^7

VII. XXX.

THE ANALECTS.

related, may marry, though marriages between first cousins
of different surnames are only too common. 謂之 吳孟
子者諱 之使若 宋女子 #t 者然 He called her
孟 the elder daughter of the Tzu clan of Wu, passing her
off as if she were of the Sung clan of Tzu. The 備 旨
says, in ancient times 氏 was used for the male surname
and 姓 for the female ― they are now reversed. 吳 is the

present Kiangsu and neighbourhood. L. Bowed to to

come forward May the superior man be a partisan also ？

The Prince married a daughter etc. The elder lady, Tsze

of Woo etc. Z. salutavit Ou et introducto eo an

sapiens etiam facit coitionem ？ et dixit earn Ou mong

tse : si princeps vero noscit ritus etc. K. Beckoned to

approach I have always been taught to believe that a

good and wise man is impartial in his judgment and, to

conceal the impropriety, your prince changed her surname in

the title given to her at Court. Couv le sage serait-il

aussi partial ？ Le prince a epouse une fern me

nom de Ki a appele sa fenime Ou ma Tzeu etc.

3. Probably behind Confucius' reply lurked the idea
"This also is li" (iii. 1 5), but C. takes it seriously : ―

孔子 不可自 謂諱君 之惡、 人不 可以娶
同 女 A 爲 知 鱧、 故受 以爲過 而不辭 Confucius
could not expiciV?! tVat duty compelled him to cover his
Prince's faults, nor could he assent to marriage in the same
clan being //， so he did xQ'S- shirk the burden of blame. L.
If I have any errors etc. 2- si habeo culpam. K. I am
glad. that whenever I make a ^nistake, people always know
it. Couv. Par un bonheur sinf uHer, si je commets une
feute' elle ne riianque jamais d'etre^ co 画 e.

368

THE ANALECrS. VII. XXX.

Lady Tzu of Wu. If the duke knew the
Regulations who does not know them ？，，
3. Wu-ma Ch'i reported this, whereupon
the Master remarked : " I am fortunate. If
I make a mistake people are sure to know
of it."

姓、 謂 之吳孟 fi..^

膨~ 知 鱧、 孰 不一

三

知禮。 巫 馬期以

吿、 子 曰、 丘也 幸、 ~.

苟有過 、人 必 知一

之。

VII. XXXI^-XXXIir. THE ANALECTS.

CHAPTER XXXI.— HIS LOVE OF MUSIC—
Or, If Confucius were singing- with others and heard
anything good etc. C. From this is seen Confucius'
good nature, sincerity, and attention to detail, as well
as his humility, discrimination and 不 掩人善 readi-
ness to acknowledge merit in others. L. If he sang well
he would make him repeat the song-, while he accompani-
ed it with his own voice. Z certi jubebat repetere

illud et postea concinebat illis. K. When Confucius asked
a man to sing, if he sang well, etc. Couv. Lorsque
Confucius se trouvait avec d"habiles chanteurs qui execu-
taient un chant, il le leur faisait lepeter, et chantait avec
eux.

CHAPTER XXXII.— HIS UNATTAINED IDEAL.
― 躬 行君子 personally acting the model man. C, 莫
疑辭 A particle of doubt. 猶人 言不能 過人而
尙' 可以及 人、 1'" r^;^ means unable to surpass othei s
but nevertheless equal to them. 未之 有得皆 自謙

之 辭 all words of self- depreciation. L equal to other

men, but the character of the superior man, carrying outi i
his conduct what he professes is what I have not yet attained
to. Z. in litteris forte ego sicut ceteri : at quod ipse agam
sapientem etc. K. In the knowledge of letters and the arts
as for the character of a good and wise man who car-
ries out in his personal conduct what he professes etc.

Couv. J'ai peut-etre autant d'erudition etc pas encore

arrive a faire les actions d'un sage.

CHAPTER XXXIII.— UNWEARIED ON THE
UPWARD PATH. —― Or, If it be the life of the inspired
man or of perfect Virtue, then how dare I ？ Yet as to

THE ANALECTS. VII* XXXI,-XXXIII.

之

必
使
反

而

,、

子 '。q

：： si

人

歌'
而

'no

後 善

CHAPTER XXXI.— When the Master
was in company with any one who was sing-
ing and the piece was good, he always had
it repeated, joining in the melody himself.

CHAPTER XXXII. —The master said :
" In letters perhaps I may compare with
others, but as to my living the noble life, to
that I have not yet attained."

CHAPTER XXXIIL— The Master said :

三十二 子 曰、 文、 莫 吾 猶

人也、 躬 行 君 子、

則 吾未之 有 得。

一一 j 十三 . 子曰、 若 ，聖 與. 仁、

..VII. XXXIII, XXXIV. THE ANALECTS.

striving for it, and teaching others without satiety etc. The
備 皆 takes 云 as 說 and 爾 as 如 此、 but C. as 無
他 nothing else, i.e , all that can be said about me, see VI T»
i8. C Another instance of Confucius' humility. 塗- 者
大 而化之 A sage is one who is great in transforming
pov^r-. 仁則心 德之全 而人道 之備也 胞
is the perfect virtue of the heart and the whole duty of
man. 爲之謂 仁 ® 之道 To do it means the way
of Virtue and the Sages. 誨 人 亦謂以 此敎人 to
teach others therein. L. The sage and the man of per-
fect vtrtue ~ how dare I rauk myself with them ？ It may
simply be said of me that I strive to become such without
satiety etc. ...cannot imitate you in. Z. si agatur de
sanctitate atque perfectione, tunc ego qui ausim ？ Si e con-
tra quod ea agendo non fastidiam, id vero potest

affirmari, et nihil aliud addiscere. K. Confucius then

went on to say, " And as for the character of a holy, or a

sainted, man or even a moral character dare even to

pretend etc. That I spare no pains in striving after it

that, perhaps, may be said of me follow you. Couv.

Oserais-je penser que je possede la sagesse on la vertu ？
Mais/ pour ce qui est de cultiver la vertu sans jamais en

eprouver de degout, on peut dire que je le fais, et voila

tout.

CHAPTER XXXIV. — CONFUCIUS AND PRAY-
ER.一 諫 This was a Litany or Eulogy of the Dead,
wherein his merits were set forth, 一- as is still done. C. 有
諸 問 有 此 理 否 asks, Is there such a rule ？ 上 下
謂天 地 天 fi] 祌地 曰祗、 上 下 means heaven and
earth, the celestial called 神 the terrestrial 紙、 禱 有 悔

372

THE ANALECTS. VII. XXXIII, XXXIV.

靈- -' ■■ * '
%

儔

子 學

倦

之

Hi!
M'J

子

液

唯

矣

不

五
口

日

1— 1

弟

公

可

有

子

西

敢

路

不

辛

云

人

抑

子

能

'口 J ：： ："

爾

不

爲

" As to being a Sage, or a man of Virtue,
how dare I presume to such a claim ！ But
as to striving thereafter unwearyingly, and
teaching others therein without flagging, ―
that can be said of me, and that is all." " And
that," said Kung-^si iHu^ " is just what we
disciples cannot learn:"

CHAPTER XXXIV.— Once when the
Master was seriously ill Tzu Lu asked leave
to have prayers offered. " Is there authority

373

VIl. XXXIV, XXXV. THE ANALECTS.

過遷 善以祈 神之 f 右也 Prayer is repentance and
reformation in order to seek the protection of the gods. 聖

人未 嘗有過 無善可 遷、 其 素行固 己合於
神明、 故曰 丘之禱 久矣、 The Sage had done no
wrong nor had he any reformation to make, for his life had
been pleasing to the gods, hence he said Ch'iu has been

praying all along. L. Asked leave to pray for him

May such a thing be done ？ In the Prayers it is said,

Prayer has been made to the spirits of the upper and lower
worlds. ...... My praying has been for a long time. Z.

petiit fieri deprecationes fit ne hoc ？ euchologiuni ait :

precamur vos in superis et inferis, coeli terraeque Spiritus,

, deprecor jamdiu. K Is it the custom ？.

Rituals for the Dead Pray to the Powers above and

pray to below. Couv de faire des prieres

Cela convient-il ？ oraisons fu neb res Nous vous sup-

plions, esprits du ciel et de la terre il y a longtemps

que je prie.

CHAPTER XXXV.— PRODIGALITY AND FRU-
GALITY.—C. 孫 順 也 Compliant (不 孫 wilful) 固
陋 也 narrow, mean (固 is ' henmied in '). "L. Extrava-
gance insubordination, parsimony, meanness. Z. pro-

digus, tunc non es obsequens ； praeparcus, ...... tenax.

K. extravagance, excess ； thrift, meanness. Couv. La
prodigalite conduit a I'arrogance ； parcimonie avarice.

574

THE ANALECTS. VII. XXXIV, XXXV.

for such a step ？ ，， asked the Master. " There
is," Tzu Lu replied. " In the litanies it is
said, 'We pray to you, spirits celestial and
terrestrial.' ，， The Master answered, " My
praying has been for long."

CHAPTER XXXV.— The Master said :
' If prodigal then uncontrolled ； if frugal then
narrow : but better be narrow than beyond
control.'*

路對曰 、有 之、 0

曰、 禱爾 于上下

神祇。 子曰、 丘之

V； 禱 久矣。

三十五 子曰、 奢， 則不孫

,儉 則 固、 與 其 不

孫 也、^ 固。

VII. XXXVI, xxxvir. the analects.

CHAPTER XXXVI.— SP:RENITY v. WORRY. —
C. 垣平地 Even. 蕩蕩 寬廣貌 "A heart at
leisure from itself." 程 子曰小 人役物 故多憂
戚 The lower man is the slave of circumstances, hence his
many worries. L. Superior man is satisfied and composed'
the mean man is always full of distress. Z. tranquillus
dilatato est ammo, vulgaris homo semper moerenti est corde.

K composed and happy, a fool is always worried and

full of distress Couv calme, il a le coeur dilate

to uj ours accable de soucis.

CHAPTER XXXVII.— THE SAGE'S NOBLE
BEARING. — C. 厲 嚴肅也 respect inspiring, impres-
sive. L. Mild, dignified, majestic, not fierce ； respectful,
easy. Z. comis cum gravitate, sever us sine asperitate,
officiosus cum maturitate. K. Gracious, serious, awe-inspir-
ing, austere, earnest, affected. Couv. Affable avec gravite,
severe sans durete ； (dans les ceremonies) son maintien etait
respectueux, sans avoir lieii de force.

376

THE ANALECTS. VII. XXXVI, XXXVII

CHAPTER XXXVL— The Master said :
" The nobler man is calm and serene, the
inferior man is continually worried and
anxious."

CHAPTER XXXVIL ― The Master
was affable yet dignified, commanding yet
not overbearing, courteous yet easy.

三十六 子曰、 君 子坦蕩

蕩、 小.^ 長 戚戚。

三十七 子温 而厲、 烕而

不 猛、 恭 而 安。

377

VIII.

THS ANALECTS.

VOLUME IV.

BOOK VIII.

T'AI PO.

CHPEFLY CONCERNING CERTAIN ANCIENT
WORTHIES.

TITLE. — The book opens with T'ai Po and ends with
Yao, Shun, Yii, Wen and Wu, with miscellaneous sayings
by Confucius and Tseng Tzu in the middle.

CHAPTER L— NOBILITY INDEPENDENT OF
APPLAUSE. ― T'ai Po renounced the possibility of be-
coming Emperor because his views on loyalty to the Shang
emperors differed from his father's, and the pith of the
Sage's praise is that T'ai Po preferred to give no reason for
withdrawing, thereby losing popular approval, rather than
be disloyal to his father's aims, however much he disap-
proved thereof. C. 三 讓謂固 遞也、 By 三讓
' firmly renounced ' is meant. 無得 而稱 其遞、 隱
微無 迹可見 也、 He secretly withdrew leaving no
trace behind. 太王三 子、 長 太 伯、 次仲雍 、次
季歷、 太王之 時商道 S 衰而周 日 强大、 季
歷又生 子昌、 有聖 徳、 太 王因有 剪商之 志
而 太 伯 不 從、 太王遂 欲 傳位 季歷以 及昌、
太 伯 知 之 即與仲 雍逃之 荆 蠻、 於 是太王
遂 立季歷 傳國、 至昌而 三分天 下、 有其二
是爲 文王、 文 王崩子 發立、 遂克商 而有天

378

THE ANALECTS.

VIII.

VOLUME IV.

BOOK YIII.

输

其

子

也

可

泰
伯

泰

第

矣、

至

伯、

CHAPTER I.— The Master said ：一" T，ai
Po may be described as possessing a charac-
ter of the noblest. He resolutely renoi nced

379

VIII. I, II.

THE ANALECTS.

下、 是爲 武王、 King T'ai (of Chou) had three sons,
the eldest T'ai Po, the next Chung Yung, the next Chi Li.
In King T'ai's days the influence of the Shang dynasty was
gradually decaying, while that of Chou was daily increas-
ing. Chi Li had a son, Ch'ang (昌 )， of sagelike character.
King T'ai conceived the idea of cutting off the Shang
dynasty, but T'ai Po was unwilling, which led the king to
desire to pass on his throne through Chi Li to Ch'ang.
T'ai Po, becoming aware of this, fled with his brother
Chung Yung to the southern barbarians, whereupon the
king appointed Chi Li to the succession. In the days of
Ch'ang, (i. e. Wen Wang) the Empire was divided into
chree parts, two of which w ere for King Wen, and when
he died, his son Fa succeeded, overthrew Shang, and

leigned over the Empire as King Wu. L. to have

reached the highest point of virtuous action. Thrice
he declined the Empire, and the people in ignorance
of Ids vwtives could not express their approbation of his
conduct. Z. summae virtutis sane. Iterum iterumque
imperium cessit, et populo nec datum ut laudibus cele-

braret. K of the highest moral greatness. He three

times refused the government of the Empire ； although the
world, not knowing this, does not speak much of him.

Couv un honime d'une vertu tres parfaite. II a cede

resolument I'empire, et il n'a pas laisse au peuple la possi-
bilite de celebrer son desinterressement.

CHAPTER II.— BREEDING TELLS. AND CHARI-
TY BEGINS AT HOME— I. C. ； g 畏懼貌 Aspect
of fear, nervousness. 絞 急 切 也、 Urgency, insistence.
無 jfS H'j 無 節文、 Unregulated and unpolished. The

380

THE ANALECTS.

VIII. I, li

只 ij

不

丁

1—1

1 守

惯

恭

而

天

而

稱

下

-Tift

禮

民

the Imperial Throne, leaving people no
ground for appreciating his conduct."

CHAPTER II.— I. The Master said :—
" Courtesy uncontrolled by the laws of good
taste becomes laboured effort, caution un-
controlled becomes timidity, boldness un-
controlled becomes recklessness, and frank-

381

VIII. II.

THE ANALECTS.

備 旨 says 恭以 接人言 Respect refers to one's
meeting with others. 以 執事 言、 Caution to deal-
ing with affairs. 直 是盡言 無隱、 Chih is out-
spokenness without reserve. 絞 如證父 壤 羊、 CJiiao
is like the son who testified against his father for stealing a
sheep. L. Respectfulness without the rules of propriety,
becomes laborious bustle ； carefulness, timidity ； boldness,
insubordination ； straightforwardness, rudeness. Z. offi-
ciosus at sine niodo, tunc molestus ； attentus sine regula,
tunc nieticulosus ； strenuus sine moderatione, tunc pertur-
bator ； rectus sine discretions, tunc anxius. K. Earnest-
ness without judgment becomes pedantry ； caution, timidity ；
courage, crime ； uprightness, tyrannical. Couv. Celui
qui fait des politesses outre mesure, est fatigant ； circonspect,
craintif ； courageux, desordre ； franc, offense par des avis
trop pressants.

2. C. considers this should be a separate chapter.
君子 B 胃在 上之 人也、 By Cliun-tzii is meant those
in high places. 興 起 也、 stirred up, 偸 薄' 也、
mean, stingy. 備 旨、 says 篤是 加厚指 盡敬愛
之道、 means generosity, i.e. with the utmost affection
and respect. 故 舊如奮 臣 舊交、 means old ser-
vants and friends L. When those who are in high
stations perform well all their duties to their relations, the
people are aroused to virtue. When old friends are not

neglected preserved from meanness. Z sapiens prin-

ceps studiosus sit erga pa rentes, ad virtuteni ； veteram

et antiquores non negligantur non parvipendet. K.

When the gentlemen of a country are attached to

family improve in their moral character not discard

382

THE ANALECTS.

VIII II.

則

絞

民

君- ―'

直

勇

子

而

於

篤

於

鱧

ness uncontrolled becomes effrontery. 2.
"When the highly placed pay generous
regard to their own families, the people are
stirred to mutual kindness. When they do

383

VIII. II, III.

THE ANALECTS.

their old connections not become grasping in their

character. Couv. Si le prince reniplit avec zele ses

devoirs parents ancetrcs, la piete filiale fleurit

n'abandonne pas ses anciens serviteurs amis suit

son example.

CHAPTER III.— TSENG TZU'S LAST ILLNESS.—
足 or legs and arms, 弟子、 disciples of his school.

C. 曾子年 tl 以爲 身體受 於父母 不敢毀

傷 、 He had been in the habit of looking on his body as
the gift of his parents, and therefore not to be injured, ―
hence he called on his disciples to lift the coverlet and see
for themselves. The ode (詩 經 II. 5. i.) represents the
care he had taken and the relief on knowino- that his

anxiety was ended. 戰戰恐 懼 Fearing. 敏 敏 戒

謹 Anxiety. L. being sick disciples of his school

hands. It is said in the Book of Poetry, We should

be apprehensive and cautious as if on the brink etc., and so
have I been. Now and hereafter, I know my escape from
all injury to my person, O ye, my little children

Z. habens morbum, vocavit scholae discipulos

pedes manus. Carmen ait : sis pavidus, sis cautus

etc ego agnoscam me servatum, o filioli. K. feet,

hands. The Psalm says, ' Walk with fear and with
trembling, As on the brink of a gulf, For the ground you
are treading, Is with thin ice covered above. ' Couv. sur

le point de mourir, pieds, mains, (et voyez que j'ai

conserve tous mes membres dans leur integrite) etc. etc., je
voie avec plaisir que j'ai pu preserver mon corps de toute
lesion, o mes enfants.

384

THE ANALECTS.

VIIL II, III

今

戰

啓

弟

曾

不 故

小

而

如

予

子

ft 舊

丁

絡

牧

隨

- f.

壬

右

个

吾

薄

如

詩

啓

々生

知

予

召

則

免

而

深

戰

足

門

民

not discard old dependents, neither will the

people deal meanly with theirs."

CHAPTER III.— When the philosopher

Tseng was taken ill, he called his disciples

and said : 一 " Uncover my feet, uncover my

arms. The Ode says : ―

' Be anxious, be cautious,
As when near a deep gulf,
As when treading thin ice.'

From now henceforth I know I shall escape

all injury. My disciples."

385

VIII. IV.

THE ANALECTS.

CHAPTER IV. ― TSENG TZU'S DYING AD-
VICE.-1. C. 孟敬 子 魯 大 夫、 仲 孫 氏、 名
捷、 He was a Minister of Lu (son of 孟武伯 II. vi).
問 之、 問 其 疾也、 to enquire about his health, L.,

being sick, ask how he was. Z. aegrotante

obsalutavit eum. K. a young noble of the court came to
see him. Couv. mourant recu la visite de etc.

2. C. 鳥 畏死故 鳴 哀、 )、 窮 反 本故言 善、

As a bird apprehending death sings a mournful song, so
man at his end, on returning whence he came, utters good
words (gives good advice). L. its notes are mourn-
ful his words are good. Z. ejus vox est lugubrus,

ejus sermo quidem bonus. K. its song- is sad his

words are true. Couv. ci'ie d'un voix plaintive donne

de bon avis.

3. The advice is deemed specially applicable to the
hearer. C. 貴 猶重也 places weight. 暴 粗厲也
coarse. 慢 放肆也 reckless, remiss. 辭言語 words.
氣聲氣 tones. 凡陋也 About like 'low, vulgar.^
倍 背理也 improper. ^ 直- 竹豆、 豆木豆 Vessels
of bamboo and of wood. 非 君子之 所重也 Not
things for a prince to waste time over. L. three principles

of conduct specially important : ― deportment

and manner he keep from violence and heedlessness ；

regulating his countenance near to sincerity ； words

and tones lowness and impropriety. As to such

matters as attending to the sacrificial vessels, there are the
proper officers for them. Z. ut efferendo corporis ha-
bitum, in hoc removeat arrogantiam et dissolutionem ；
componendoris speciem, tunc accedat ad sinceritatem ；

386

THE ANALECTS.

VIII. IV.

CHAPTER IV.— I. During Tseng Tzu s
illness Meng Ching Tzu called to make
enquiries. 2. Tseng Tzu spoke to him say-
ing : -一 " When a bird is dying its song is sad.
When a man is dying, what he says is worth
listening to. 3. The three rules of conduct
upon which a man of high rank should place
value are, — in his bearing to avoid rudeness
and remissness, in ordering his looks to aim

387

四曾子 有疾、 孟敬

子 問之。 J: "子 言

. 曰、 鳥之將 死、 其

鳴 也哀、 入之將

死、 其 言 也 善。 k

子所賁 乎道者

三、 動容貌 、斯 遽

viir. IV, V.

THE ANALECTS.

et proferendo verborum sonum, jam absit ab indecoro et

absoiio ; res vero habent administros qui servent.

K. three things as essential. In his manners free

from excitement and familiarity expression of his

countenance inspire confidence choice of his

language freedom from vulgarity and unreasonable-
ness knowledge of the technical detail of the arts and

sciences, he leaves that to professional men. Couv

d'eviter la raideur et le laisse-allez dans la tenue du corps,
la simulation dans I'air du visage, la grossierete et I'incon-

venance dans le ton de la voix il a des officiers qui en

prennent soin.

CHAPTER v.— WISDOM LEARNING FROM
IGNORANCE. ― Or, Seeking knowledge from the less
competent in that wherein he was competent. C. quotes
氏 approvingly, inferring that the friend was Yen Hui.
L. gifted with ability, yet putting questions to those who

were not so ； posessed of much little ； having as though

he had not ； full and yet counting himseir as empty ；

offended against no altercation : ■ ~ formerly who

pursued this line of conduct. Z. ut instructiis peritia

sciscitaretur ab imperito ； instructus multis a tenuiore ；

habens non habens ； plenus vacuus ； offensus

c ontro versa ret u r ； olim etc. K. Gifted himself yet seek-
ing to learn from the ungifted ； much information less ；

rich treasures of his mind, yet appearing poor ；

profound superficial ；) I once etc. Couv. Etre habile,

et interroger ceux qui ne le sont pas ； avoir beaucoup

peu ； avoir n'ayant rien ； etre rich depourvu de

tout ； recevoir des offenses, et ne pas contester, voila ce
qu'etait condisciple.

388

THE ANALECTS.

VIII. IV, V.

五

事 昔 若 於於曾

甘！^

愿
乘

於 者；^ 赛不 子

It*

iiL

之

/-二

考 《而 若以以

鄙

%、

正

嘗 不 i^l^ 多 能

則

倍

出

顏

從 實 問 問

有

at sincerity, and in the tone of his conversa-
tion to keep aloof from vulgarity and
impropriety. As to the details of temple
vessels, "~ -there are proper officers for looking
after them."

CHAPTER v.— TsengTzii said ：一" Ta-
lented, yet seeking knowledge from the
untalented, of many attainments yet seeking
knowledge from those with few, having, as
though he had not, full yet bearing himself
as if empty, offended against yet not retali-
ating,— once upon a time I had a friend who
lived after this manner."

389

不 能、 以多問

寡、 有若 無、 實

虛. 犯 而不校

者 吾 友、 嘗， ： 從

於 斯 矣。 •

VIII. VI, VII.

THE ANALECTS.

CHAPTER VI. — WHOM NO TKMPTATION
wSHAKKS. —— C. takes 才 ability, as the text, other com-
mentators include both 才 and which, when above the
ordinary, connote a 君子、 Re 六 尺之孤 the ancient
尺 is said to be only 7,4 of the present foot, so 六 尺
would be 4.44 feet at the present day, representing fifteen
years of age, every 尺 making a difference of five years in
age. A hundred li was the dominion of a 公 or 俟
Men. V. 2.2. Re 臨大節 C. says 其 節至於
死生之 際而不 可奪、 An emergency involving
his life, and yet unshaken from his devotion. L. Suppose
that here is an individual who can be etc. and can be
commissioned with authority etc. no emergency. ..... drive

from his principles, superior man ？ Z. cui possit

committi sex palmorum pupiilus, et subeunti magnum

discrimen adhuc non possit eripi, is sapiens vir ？ K. A
man who could be depended on when the life of an orphan

prince or the safety of a kingdom, not in any great

emergency betray his trust, — such a man I would Cc 11 a

gentleman. Couv peut confier la tutelle d'un jeune

prince, et le gouvernement d'un Etat, au moment

d'un grande trouble ou d'une revolution, reste fidele a son
devoir ； un sage.

CHAPTER VIT.-A HEAVY LOAD AND A
LONG WAY.— Cf. Ars longa, vita brevis. 1, C. 弘
宽 iSi 也 breadth, capaciousness. 毅 强 忍 也 Endur-
ance, fortitude. 非 弘 不 能 勝 其 重 etc. without

capacity he cannot bear the burden. L. T he Scholar

breadth of mind and vigorous endurance. His burden is
heavy and his course is long. Z. litterati nequeunt, quin

390

THE ANALECTS.

VIII. VI, VII.

七

曾

子

也

大

寄

八

曾

子

人

君

節

百

尺

子

1 ~ 1

玛

千

rfi]

田
里

人

不

之

可

不

、

可

力、
叩、

可

以

可

君

奪

E 钉

以

託

CHAPTER VI— Tseng Tzii said:—
"The man to whom one could entrust a
young orphan prince and delegate the com-
mand over a hundred li、 yet whom the
advent of no emergency, however great,
could shake, ― would he be a man of the
nobler order ？ Of the nobler order he would
certainly be." .

CHAPTER VII.— I. Tseng Tzii said :—
" The scholar may not be without capacity

391

VIII. VII, VIII.

THE ANALECTSo

magnanimi et fortes sint ； onus grave et via longa. K.
An educated gentleman... … strength and resoluteness of
character. His responsibility in life etc. Couv. disciple
de la sagesse ait le coeur grand et courageux. Le fa i dea u
est lourd, et le voyage long.

2. L. Perfect virtue is the burden, which he considers

it his to sustain, only -with death course stop etc.

Z. Cordis perfectionem susceperunt in proprium onus

Mortui tunc demum cessabunt etc. K. He is responsible
to himself for living a moral life etc. Couv c'est la pra-
tique de toutes les vertus ne finei'a qu'apres la mort etc.

CHAPTER VIII.— THE PROCESS OF EDUCA
TI〇N， 一 Or, Start (lay the foundation) with the Odes,
establish (build up) with the Regulations for right be-
haviour, and complete (finish) with Music. C. 按 內 貝

十歲學 幼儀、 十 三學樂 誦詩、 二 十而後
學禮、 According to the Li, section 內 則 at ten the
scholars learnt the duties of youth, at thirteen, music and
poetry, and at twenty, the I 丄 .

1. C. 興起也 Begin. 學者之 初 所 以興起
其好善 憩惡之 心、 The Poets should be tht
learner's primary study, whereby his mind may be aroused
to love good and hate evil.

2. C. 禮以恭 敬辭遜 爲本、 而有 節文度

數 之詳、 Li has respect and modesty for its base, but
its rules and regulations are also given in detail [in the 驗

記). 學者 之中、 所 以能卓 然自立 、而不 爲
事物 之所搖 奪者、 The scholar's middle school
wherein he may surpass in strengthening himself so as not
to be at the mercy of circumstances.

392

THE ANALECTS.

VIII. VII, VIII.

~T 一
子

y 匕

以

1 ~ 1

； 77；'

1±

、、苦

這

小

後

不

弘

於

亦

仁二

詩

不

重

以

任

立二

亦

乎

爲

重

and fortitude, for his load is heavy and the
road is long. 2. He takes Virtue for his
loai, and is not that heavy ？ Only with
death does his course end, and is not that
long ？ ，，

CHAPTER VIII. ― I. The Master
said : "Let the character be formed by
the Poets ； 2. established by the Laws

393

VIII. VIII, IX.

THE ANALECTS.

3. C 樂 養人之 性 情、 而 蕩 '滌 其 邪 穢、
消 融 其 淺 滓、 故學者 之終、 Music nourishes
the spirit and purges away depravity and corruption,
scattering its very dregs, so that it is the climax of educa-
tion. L It is by the Odes that the mind is aroused. It
is by the Rules of propriety that the character is estab-
lished. It is from Music that the finish is received.
Z. exordiae a Carmine, confirmaberis per Ritus, perficieris
per Musicam. K. In education sentiment is called out
by the study of Poetry ； judgment is formed by the study

of the arts ； and education of the character music.

Couv. Le disciple de la sagesse excite en son coeur des
sentiments honnetes par la lecture des Vers (du Cheu

King) ； il affermit sa volonte Li Ki ； il perfectionne sa

vertu musique (du lo Ki).

CHAPTER IX.— NOT THEIRS TO REASON
WHY.-C. 民可使 之由於 是理之 當然、 而
不能 使之知 其所以 然也、 You may make the
people follow the right line of a rule but you cannot make
them understand its philosophy. ― Not that Confucius did
not wish everybody to understand, 家喻而 戸 曉、 but
it was impossible. As to the Sage wanting to keep the
people in ignorance ― this was the 'jugglery , of men in

after ages. L a path of action, but they may not be

made to understand it. Z. populus potest fieri ut se-

quatur aliquid, comprehendat illud. K. The common

people should be educated in what they ought to do, not
to ask why they should do i:. Couv. On peut aniener

le peuple a pratiquer la vertu lui en dormer une con-

naissance raisonnee.

394

THE ANALECTS.

VIII. VIII, IX

of Decorum ； 3. and perfected by
Music."

CHAPTER IX. — The Master said: —
" The people may be made to follow a course,
but not to understand the reason why."

於 禮。 & 於 樂。 一

九子曰 、民可 使由一

一

之、 不可使 知之&

395

VIII. X, XI.

THE ANALECTS.

CHAPTER X.— DRIVEN TO DESPERATION.—
C. 好勇、 而不 安分、 則 必 作 亂、 daring
who are not content with their lot will rebel. 惡 不 仁

之人、 而 使之無 所容、 則 必 致 亂、 They who
push their dislike of illdoers so as to leave no place for
them, drive them to rebel. L. The man who is fond etc.
dissatisfied with poverty, will proceed to insubordination.
So will the man who is not virtuous, when you carry your
dislike of him to an extreme. Z. amator fortitudinis
aegre ferens paupertatem, perturbator erit ； si quis etc. et
adverseris illi jam nimis etc. K. A man of courage who
hates to be poor will be sure to commit crime. A man
without moral character, if too much hated etc. Couv.

Celui qui aime a montrer de la bravoure desordre.

Si se voit trop deteste, il tombera etc.

CHAPTER XL— PRIDE AND PARSIMONY CO-
VER A MULTITUDE OF VIRTUES.— Or, His other
qualities are not enough to look at. C. 才美言 智 能
技 藝之美 means the excellence of his wisdom, ability
and skill. 驕矜夸 Boastful. 吝 gf> 嗇 也 Mean,
stingy. 備 旨 takes 使 as 假使 if, supposing. 程 子
says : If he have Duke Chou's 徳 he could neither be
vain nor mean, but if he only had Chou's 才 etc. And
again, 驗 氣盈、 吝氣歉 Chicw is excess of spirit, lin
deficiency. But Chu TzCi notes their connection 職 being
the fruit ot the tree 吝、 Hence too 未 有 |Jg 而 不
吝、 吝 而不驗 者也、 they are always found to-
gether. L. Though a man have abilities yet if he be

proud and niggardly, those other things are really not
woith being looked at. Z. si habeas dotum splen-

396

THE ANALECTS,

VIII. X, XI.

十

權

十

之

子

疾

子

才

之

如

人

好

有

而

勇

使

周

亂

不

疾

公

CHAPTER X.— The Master said ：―
'' Love of daring and resentment of poverty
drive men to desperate deeds ； and men who
lack moral character will be driven to similar
deeds it resentment of them be carried too
far."

CHAPTER XL— The Master said :—
" If a man have gifts as admirable as those
- 397

VIII. XI, XII, XIII. THE ANALECTS.

dorum, casu quo superbias et avaritis sordescas, etc. K.

A man may have abilities as proud and mean, you

need not consider the other qualities etc. Couv. Un
homme eut-il etc. s'il est orgueilleux et avare etc.

CHAPTER XII.— DISINTERESTED STUDENTS
SCARCE. —謀 食 不謀道 者、 Seekers of place, not
of truth. The translation given follows the authorized
version, to which version it is always important the student,
whatever may be his own private interpretation, should
give full value, always remembering that he will find it
difficult to present any new view to the Chinese on their
own Classics, which they know better than he does, or is
ever likely to do. C. 穀、 祿也、 Stipend, (cf. VI. 3
et al.) 至 疑當作 志、 thinks 至 should be 志、 And
楊 氏 says 雖子張 之賢猶 以干祿 S 問、 Even
a man of Tzu Chang's worth put questions about stipend.
L. learned for three years without coming to be good.

Z quin intendat in stipendium etc. K. educates

himself without improvement. Couv se livre

a r etude de la sagesse, sans avoir en vue les appcintments
de la niagistrature. .

CHAPTER XIIL— LOYALTY TO PRINCIPLE.—
I. Or, He who is truly sincere, loves to learn, holds firm
to the death, and perfects his ways, will not etc. C. 篤、
厚而 力也、 Thick and strong, stable, solid. 不 篤
信 則 不 能 好學、 Without solid sincerity there can
be no love of moral training. 不 守死貝 Ij 不 能以善
其道、 If he does not maintain it to the death he cannot
perfect his ways. (The 善 is generally taken as a verb).
蓋守死 者、 篤信之 効、 善 道者、 好學之 功、

398

THE ANALECTS. VIII. XI, XII, XIII.

工一 tU

-r 也

芏

十

±L

口

lit

tJl

女

笛

―

Ji.

小

牛

好

易

不

學

得

不

足

of Duke Chou, yet be vain and mean, his
other gifts are unworthy of notice."

CHAPTER XIL— The Master said :—
" It is not easy to find a man who has studied
for three years without aiming at pay."

CHAPTER XIII.— I. The Master said:
" The man of unwavering sincerity and love

399

VIII. xiir.

THE ANALECTS.

Steadfastness to the death is the outcome of unshaken
sincerity, as the perfection of virtue is of love of learning.
L. With sincere faith he unites the love of learning ；
holding firm to death, he is perfecting the excellence of
his course. Z. firm iter adhaerens ama sapientiae studium,
ad mortem tenax proba virtutis viam. K. A man who is
scrupulously truthful, cultured and steadfast to the death
in the path of honesty. Couv. . Le sage s'attache aux

preceptes aime a les etudier. 11 les observe fidelement

jusqu'a la mort, et par I'etude il se convainc de leur
excellence.

2. c. 君 子見危 授 命、 m 仕 危 邦 者無可

去 之義、 The man of honour offers his life in times of
danger, hence when in the service of a falling State he has
no right to leave it, ― but he has no call to enter such a
service from without. When his State has its laws all
disorganised (亂 邦) he washes his hands of it (潔 其 身
而 去 之), 一 before its debacle takes place. Only the
篤 信 etc. are capable of this. L. Such an one will not

enter etc. When right principles of government shew

himself ； prostrated, he will keep concealed. Z. peri-

clitans regnum ne ingrediaris, turbatum etc. si imperium
sevet ordinem etc. K. such a man should not serve in a

country when the government revolution, nor live

actual state of anarchy. Couv menace d'un revolu-
tion ； trouble par des dissensions. Si bien gou-

verne, il se montre se cache.

3. L. When a country is well governed, poverty and

a mean condition are things to be ashamed of riches

and honour etc. Z. cum regno constat lex, pauperem

400

THE ANALECTS.

Vm XIII.

恥 有 》!^ m 邦

of moral discipline, will keep to the death his

excellent principles, 2. He will not enter a

tottering State nor dwell in a rebellious one.

When law and order prevail in the Empire,

he is in evidence. When it is without law

and order, he withdraws. 3. When law and

order prevail in his State, he is ashamed to

be needy and of no account. When law

401 '

守 死 善 道。 危

1、 Ivo IL !'、

天下 有道則

無道 則隱。 邦

道、 貧 且 賤 焉、

VIII. XIII, XIV, XV. THE ANALECTS. ,

esse atque ignobilem, probosum est ； divitem

nobilem etc. K. justice and order he should be

ashamed to be poor and without honour ； rich and

honoured. Couv a u rait honte de n 'avoir ni richesses

ni honneur etc.

CHAPTER XIV.— COBBLER STICK TO YOUR
LAST. ― Or, He who does not occupy the post does not
(or does not have to) plan its policy ； but the usual render-
ing is, — does not meddle with. 備 旨 says 謀 有 侵
越 之意、 "應 has the meaning of usurp, interfere.
C. 不 在 其 位 則 不任 其事、 Has not the re-
sponsibility of its affairs ； 若君大 夫問而 吿者則
有矣、 except when questioned by prince or minister.
L. suggests that this remark has " doubtless operated to
prevent the spread of right notions about political liberty in
Ch'na." L. He who is not in any particular office, has
nothing to do with plans for the administration of its duties.

Z ne moliaris illius administrationem. K should

never give advice as to its policy. Couv. Ne cherchcz
pas a vous immiscer dans les affaires d'une charge publique
qui n'est pas confiee a vos soins.

CHAPTER XV.— THE POWER OF SOUND.—
Cf. III. 20. This remark is placed after Confucius' return
to, and reorganization of, the music of Lu. 亂 was inter-
preted by the earlier commentators as " When Chili first
corrected the confusion of the Kuan Chii." C. says 亂
means 樂之 卒章、 the dosing passage in a piece of
music ； and also says the 史. 言已 states 關 0 佳之 ftL 以
爲 風始、 that the close of the Kuan Chii was taken as
the beginning of the national ballads, i.e., in the last of the

402

THE ANALECTS. VIII. XIII, XIV, XV.

十

五

十

四

子

不

子

謀

焉

邦

師

其

不

恥

無

摯

政

在

也

之

其

始、

位、

且

and order fail, he is ashamed to be in
affluence and honour."

CHAPTER XIV.— The Master said ：一
" He who does not occupy the office does not
discuss its policy."

CHAPTER XV.— The Master said :—

" When the Band-master Chih entered on

403

VIII. XV, XVI.

THE ANALECTS.

four parts of which the performance consisted. L

first entered on his office, the finish with the Kwan Ts'eu
was magnificent ； — how it filled the ears. Z. in magistri
Tche initio, odae Concinens Casarca final is stropha proh
quam plene implebat aures ！ K. The volume of sound
at the commencement and the clash and commingling of

harmony at the end magnificent. How it seemed, etc.

Couv. Lorsqiie le chef commenga a exercer sa

charge comme la chant La Mouette chantant charmait

et satisfait I'oreille ！

CHAPTER XVI. ― NO REDEEMING FEA-
TURES.一 The fault of impetuosity is generally balanced
by fearless honesty, simplicity by ingenuousness, and lack
of ability by truthfulness. Otherwise the case is hopeless,
fl 旨 takes 狂 as 好高 ambitious, and 不直 as >5
中委曲 of a warped mind. C. 伺、 無知貌 Seem-
ingly ignorant ；愿、 謹厚也 cautious and honest ； 控
Tg、 無能貌 seemingly incapable. 吾不知 之者、
甚絕之 之辭、 亦不 滑之敎 f 每也、 Cut them
entirely and would not condescend to teach them. L.

Ardent and yet not upright ； stupid attentive ；

simple sincere : ― such persons I do not understand.

Z. fervidum nec vero rectum, rudem. sedulem,

ineptum sincerum, hujusmodi ego non agnosco.

K. Appearance of high spirit without integrity, dull-
ness , humility, simplicity honesty : ― of such men

I really do not know what to say. Couv. Je n'ac-
cepte pas pour disciple un homme ambitieux et sans
droiture, ou ignorant et leger, ou pen intelligent et peu
sincere.

404

THE ANALECTS.

VIII. XV, XVI.

八

之

而

侗

子

關

矣

不

而

唯

不

狂

耳

之

五
口

原

而

不

傻

不

洋

知

徑

洋

his duties, how the closing strains of the
Kuan Chu filled the ear with the grandeur of
their volume ！ ，，

CHAPTER XVL— The Master said ：一
" The impulsive and not straight-forward, the
simple and not honest, the stupid and not
truthful, ― with such I hold no acquaintance."

405

VIII. XVI r, XVIII, XIX, THE ANALECTS.

CHAPTER XVII.— THE MARK OF THE HIGH
CALLING. —程 子 says 姑 侍 P 爿 日便不 可也、
There is no putting-off till tomorrow about learning.
L could not reach your object and were always fear-
ing also lest you should lose it. Z. disce quasi non fueris

assecutus, et adhuc time ne illud amittas. K not yet

reached your goal and as though apprehensive of losing it.

Couv. Travaillez sans re lac he comme si vous aviez

to uj ours a acquerir ； de plus, craignez de perdre ce que
vous avez acquis.

CHAPTER XVIIL— THE SUBLIMITY OF SHUN
AND YU. ― Shun see 20. Yu see 21. 魏 嶽 、高大
之 貌、 Lofty and great. 不 與、 猶 不 相關、 言其
不以 位爲 樂也、 Of no importance, i.e., no matter

for gratification. L. How majestic was the manner

held possession as if etc. Z. proh sublimitas :

tenebant imperium, et tameii nulli intererant. K. How
toweringly high and surpassingly great in moral grand-
eur came to the government unconscious of

it. Couv. Oh ！ quelle grandeur d'ame ont possede

I'empire' et leur coeur ne s'y est pas attache.

CHAPTER XIX. — THE MA JESTY OF YAO.—
I. Yao, the founder of the Chinese nation ； see Introduc-
tion. C. 唯、 猶 獨也、 Only; 则、 猶 準 也 ex-
actly tally ； ： 翁蕩、 廣遠之 稱、 far and wide, i.e. 物

之高大 莫有過 天者、 而 獨堯之 德能與

之準、 In vastness nothing surpasses Heaven and only
Yao's moral character can correspond with it, ― hence his
character is like 天 之不可 以言語 形容也 that
of Heaven, beyond words or portrayal. L. Great indeed
was Yaou as a sovereign ！ How majestic was he ！ It is

406

THE ANALECTS. VIII. XVII, XVIII, XIX.

十

九

八

七

爲

子一

而

禹

子

猶

子

君

不

之

大

與

有

失

學

魏

天

如

堯

下

，

不

少

舜

CHAPTER XVII. — The Master said ：―
" Learn as if you were not reaching your
goal, and as though you were afraid of
missing it."

CHAPTER XVIIL— The Master said :
" How sublime the way Shun and Yii under-
took the Empire, and yet as if it were
nothing to them ！ ，，

CHAPTER XIX. — I. The Master said :
" Great indeed was the sovereignty of Yao ！
How sublime he was ！ Only Heaven is

407

VIII. XIX, XX, THE ANALECTS.

only Heaven that is grand corresponded to it. How

vast was his virtue. The people could find no name for
it. Z. Oh quam magnus Yao tenens principatum ！ proh

sublimitas ！ aemulatus illud. Proh immensitatem ！

populus noil valuit verb us assequi. K. Oh ！ how great

as a ruler of men toweringly high and surpassingly

great : Yao's moral greatness is comparable only to the
greatness of God. How vast and infinite ； the people had
no name for such moral greatness. Couv. Que Yao a

ete un grand prince ！ qu'il a fait de grandes choses ！

lui a ete semblable. L'influence de sa vertu a ele sans

limites de terme pour la nommer.

2. C. ^^、 光 明 之 貌、 brightness, glory. 文 章
禮樂法 度也、 Wen-chang means Religion, music

and law. L. How majestic works he accomplished.

How glorious in the elegant regulations instituted.

Z. O quam splendiduni ille habuit decori apparatum.

K how glorious arts he established. Couv

Que ses ceremonies, sa musique et ses lois ont ete belles ！

CHAPTER XX.— AND ONE WAS A WOMAN.—
See 書 經、 Shun, i.e. 虞 舜 successor of Yao, v. In-
troduction. C. 五人、 禹、 稷、 契、 皐陶、 伯 益、
Ministers of Works, Agriculture, Education, Justice,
Woods and marshes. L. well governed. Z. bene
administrabatur. K. five great Public Servants and the
Empire had peace. Couv. bien gouverne.

2. See 書 經 vi. i, Sec. 2. C. 亂 治也、 Luan
means to administer, control. (This is its primary mean-
ing.) Another supposition is that it should be 亂、 an old
form of 治、 The ten men were 周 公 named 且、 召

4o8

THE ANALECTS.

VIII. xrx, XX.

天

舜一

焕

無

則

唯

下

有

其

能

天

治

臣

、

有

名

蕩
、勿

爲

武二

五

有

成

焉

湯

王

文

功

唯

而

早

民

堯

great, and only Yao responds to its standard.
How vast he was ！ Beyond the power of
the people to express. 2. How sublime
were his achievements ！ How brilliant his
civilising regulations ！ ，，

CHAPTER XX.— I. Shun had five Minis-
ters and the Empire was well ruled. 2.
King Wu remarked : " I have ten adjutants,

409

VIII. XX.

THE ANAIJECTS.

公 named 癍、 大公 named 望、 畢公、 榮公、 太

顚、 閱夭、 散宜生 、南 宫适、 其 一人謂 文母、

The one specially mentioned in next clause was Wen Mu,
but whether Wen's wife or mother is unknown. She is
called the 邑姜 as she ruled the interior (of the palace).
The 九 人治夕 f 、邑姜 治內、 L. I have ten able
ministers. Z. bene administrantes praefectos. K. I had
etc. assorted men in restoring order etc. Couv. J'ai qui
m'aident a bien gouverner.

3. C. He is called Confucius instead of the greater
子 out of respect to King Wu. 才難 is a 古語 an
ancient saying. 於 新爲盛 is taken by C. as 盛 於
此 more abundant than in this, but the ancient commenta-
tors take the opposite interpretation. L talents are

difficult to find, true ？ Only when the dynasties of

met, were they more abundant yet there was a woman

among them. The able viiinstcrs were no more than nine

men. Z Dotes rarae sunt, imperii concursus,

solus prae hoc nostro fuit florentior : et tamen una

mulier, novem sunt viri et nil amplius. K men of

great ability are difficult to find. The great men who lived

etc. never been equalled. Among above, there was

one woman ； so only nine great men. Couv

hommes de talent sont rares L'epoque de a cte

plus florissante que la notre. ( cependant Chouenn

n，a trouve que cinq ministres capables ； ou Wang) a trouve
une femme de talent, et neuf hommes, mais pas davantage.

4. C. In the 舂秋傳 it is said : King Wen led
the revolting empire of Shang submissive to Chou (射) ；
for six of the nine divisions had accepted Wen as leader,

4IQ

THE ANALECTS.

VIII. XX.

婦

1 胃

其

孔三

予

人

於

然

子

有

分

焉'

斯

亂

天

九

爲

唐

才

臣

下

人

盛；

虞

十

有

而

有

之

不

able administrators." 3* Confucius said : ―
" Is it not a true saying that talent is hard to
find ？ Yet only at the transition of the
Tang Dynasty into the Yii was it more
replete than in the founding of this of Chou,
when indeed one of its Ministers was a
woman, so that in reality there were only
nine men. 4. Possessor of two of the
Empire's three parts, with which he sub -

411

VIII. XX, XXI.

THE ANALECTS.

范 氏 says 天與之 、人 歸之、 乃 不取、 Heaven
had given him the empire, its people had accepted him,
and yet he did not take it but served 糸寸、 the summit of

nobleness. L. King Wan possessed empire, and with

those he served Yin. The virtue of the house of

Chow highest point indeed. Z habentem duas,

cum his subjecte serviisse Yu, Tscheou nostri virtus

summa virtus. K. in two kinds under them, while

still acknowledging Yin. The moral greatness of the

early Emperors perfect. Couv. Posseder les deux

tiers et employer sa puissance au service de In ce

fut le merite de la famille des Tscheou ce merite a ete

tres grand.

CHAPTER XXL— THE CHARACTER OF YU.—
大 禹 successor of Shun (v. last section) and founder of
the Hsia Dynasty. C. 閒、 鍾 隙也、 crevice, flaw,
(閒 然 semblance of a flaw) . 菲、 簿也、 thin, poor. 衣
服、 常 服 Ill's ordinary clothes. ^[、 蔽 膝 也 以 韋
爲之、 apron made of leather. 或 豊或儉 谷適其
宜、 whether unstinted or sparing all accorded with what
was right. L. I can find no flaw in the character of

Yu coarse food and drink but displayed the utmost

filial piety etc. His ordinary garments were poor,

utmost elegance in his sacrificial cap and apron. He lived
in a low, mean house, but expended all his strength on the
ditches and water channels etc. Z. ego nullo defecto
noto. Parous potui et cibi, at valde pius erga manes et
spiritus ； vulgaris ordinario vestitu etc. humilis palatio et

aedibus in agrariis aquaeductibus. K a flaw.

He was extremely simple, etc. but lavish in what he offered

412

THE ANALECTS.

VIIL XX， XXI.

衣

而
致

美
乎

致

孝

乎

鬼

惡

然

菲

飮
而

十

子
禹、

吾

P.1

至
也
矣

周

之

其

可

以
服
事

missively served the Dynasty of Yin the
virtue of the Founder of the Chou may
indeed be called perfect virtue."

CHAPTER XXL— The Master said:
" In Yii I can find no room for criticism.
Simple in his own food and drink, he was
unsparing in his filial offerings to the spirits.
Shabby in his workaday clothes he was most
scrupulous as to the elegance of his kneeling

413

VIII. XXI.

THE ANALECTS.

in sacrifice. His ordinary clothing was coarse and poor,
but when he whent to worship he appeared in rich and

appropriate robes palace humble and mean,

spared no expense in useful public works etc. Couv.

aucun defaut Sa nourriture fort simple ； of-'

frandes aux esprits splendid es. Vetenients ordin-

aires grossiers ； ma is sa rode et son bonnet be cere-

monie magnifiques. Son haditation et son chambres

basses ； tous ses soins aux canaux d 'irrigation.

414

THE ANALECTS.

VIII. XXI.

五

口

無

力

導

1 nJ

乎

平

然

溝

宫

禹、

而

apron and sacrificial crown. Humble sa to
the character of his palace, he spent his
strength in the draining and ditching of the
country. In Yii I find no room for criticism."

415

IX. I, II.

THE ANALECTS.

VOLUME V.

BOOK IX.

TZU HAN
CHIEFLY PERSONAL

TITLE.— 子 罕、 "丁 he Master seldom." The first half
of the book chiefly relates to Confucius himself ； the latter,
consists of various sayings, mostly urging to diligence.

CHAPTER L— GAIN, FATE, PERFECTION.—
利、 or, what would pay. Cf. Menc. Li. C. 程 子曰、

計 利 則 害義、 命之狸 微、 仁之 道大、 etc.
Calculating whether it will pay is derogatory to rectitude ；
the laws underlying the divine ordinances are abstruse ；
and the principles and practice of noble virtue cover a
great area. L. The subjects of which the Master seldom
spoke were, ― profitableness, and also the appointments of
Heaven^ and perfect virtue. Z. de lucro, atque Provi-

dentia, atque perfectionis natura. K his conversation

seldom spoke of interests, or religion or of morality.

Couv du gain, de la providence celeste, de la vertu

parfaite.

CHAPTER IL— THE BUBBLE REPUTATION.—
I. Or, in no one thing does he make his name. C. 達
巷黨名 、其人 姓名不 傳、 The name of a village,
the man's name is unrecorded. 美 其學 之博、 而 惜
其不成 一藝之 名也、 Praised his wide learning,
but lamented that in no one subject did he make a name

416

THE ANALECTS.

IX. I, II.

VOLUME V.

BOOK IX.

TZU HAN
CHIEFLY PERSONAL.

哉
孔

博

而

與
仁

子

人
0

大

利

叩

子

九

CHAPTER 1. ― The Master seldom
spoke on profit, on the orderings of Provid-
ence, and on perfection.

CHAPTER II.— T. A man of the village
of Ta-hsiang remarked : " What a great

417

IX. II， III.

THE ANALECTS.

for himself. L. Great indeed is the philosopher K'ung ！

His learning is extensive not render his name famous

by any particular thing. Z. magnus vere at caret

quo fiat famosus. K is certainly a great man

very extensive acquirements, not distinguished himself

In anything, etc. Couv. Le philosophe certainement

un grand homme. II a beaucoup de science ； pas ce

qu'il faut pour se faire un nom.

2. Conf. evidently takes the remark humorously, but
the Comm's take him very seriously and infer his deep
humility. C. 執 專 執、 Specially devote myself to.

射御皆 一藝而 御 爲 人 僕、 所 執 尤 卑、 Ar-
cheiy and driving, each was one of the six arts, but driving
was an underling's work, so that his choice was of the

humblest. L. heard the observation What shall I

practice ？ charioteering. Z. id audens, ego quam

tractabo ？ aurigationem. K. take up to distinguish

myself ？ archery. Couv. ete informe. Quel art

exercerai-je ？ conducteur de voiture.

CHAPTER ill.— ONLY SINGULAR WHERE
PRINCIPLE INVOLVED.— The cap was worn at the
Ancestral sacrifices, i. C. The prescribed cap was of
the very finest linen and of a dark colour. Its warp had
2400 strands. L. The linen cap is that prescribed by the

rules of ceremony, but now a silk one is worn follow

the common practice. Z e ritu est minus dispen-

diosus ； ego sequar- multitudinem. K good taste

less expensive follow the general practice. Couv.

Conforme a I'ancien usage coute moins clier a

1， usage general.

418

THE ANALECTS.

IX. II, III.

今

子一 ；

1 執

351
口

無

也

射

何

所

門

成

口

執

弟

名

吾

執

御

子

從

也

、

御

：巧

聞

man is K'ung, the Philosopher. Yet though
his learning is vast, in nothing does he
acquire a reputation." 2, The Master on
hearing it, addressing his disciples, said :
"What shall I take up ？ Shall I take to
driving ？ Or shall I take to archery ？ I
will take to driving."

CHAPTER III.— I. The Master said:
" A linen cap is the prescribed form, but
nowadays silk is worn. This saves expense

419

IX. Ill, IV.

THE ANALECTS.

2. Cf. 儉 economical, 泰 excess. C. 程 子曰、

君子 處世、 事之 無害於 義者、 從俗 可也、
害 於義、 則不 可 從也、 The Chun tzu in his day
and generation, when any custom is harmless, may follow

it ； when injurious to principle, he may not. L

prescribe the bowing below ihe hall, after ascending it.

I continue to bow below though I oppose the common

practice. Z ab imo in summo, et arrogantia est ；

licet contradicam multitudini etc. K lower part of

the room upper end, etc. The latter practice presumes

too much ； therefore I continue to make my bow from etc.

Couv au bas, au haut des degres, c'est de I'orgueil.

Contrairement a tout le monde, je， etc.

CHAPTER IV.— AN OPEN MIND.— Or, The
Master banned four things, There must be no ' wants/
' musts/ ' shalls ' and ' I's.' But this is contrary to the
accepted rendering, which takes 毋 as the indicative 無、
and reads the whole as descriptive of Confucius, who, being
naturally free from these faults, did not need to prohibit
himself ！ C. 意、 私意、 Private notions or wishes ；
必、 期必、 prefixed certainties ； 固、 教 } 帶、 unyielding

obstinacy ； 我、 私 已、 for self. L entirely free.

He had no foregone conclusions, no arbitrary predetermin-
ations, no obstinacy and no egoism. Z. Philosophus
exuerat quatuor : non habebat privates sensus, absolutas

determinationes, pervicaciam, egoismuni. K entirely

free \ ...self-interest, prepossessions, bigotry, egoism.

Couv evitait desir desordonne, determination ir-
revocable, opinionatrete, ego'isme. 、

420

THE ANALECTS.

IX. Ill, IV

四

子

毋

我

毋

乎
上

從
下

也

毋

下

鱧

今

and I follow the general usage. 2. Saluta-
tion below (the Audience Hall) is the
prescribed form, but now they salute above.
This is going too far, and therefore, though
infringing the general usage, I follow the
rule of bowing below*"

CHAPTER IV. — The Master was entire-
ly free from four things : he had no
preconceptions, no pre-determinations, no
obduracy, and no egoism.

421

IX. V.

THE ANALECTS.

CHAPTER v.— A DIVINE TRUST.— This incident
may be placed in B. C. 495. Conf. here claims to be the
Elisha of King- Wen. As Dr. Legge remarks ： " he here
identifies himself with the line of the great sages, to whom
Heaven has intrusted the instruction of men. In all the six
centuries between himself and King Wan he does not
admit of such another." Note the play on the word 文、
Little or nothing is known of K'uang, but it is said to have
been in modern Kaifengfu in Honan.

1. See VII. 22. C. quoting the 史 言己、 says 陽 虎

曾暴 於医、 夫子貌 似 陽虎、 故 g 人圍 之、
Yang Hu (of Lu) had recently ravaged K'uang. Confu-
cius resembled him in appearance, that is why the people
of K'uang surrounded him, ― and kept him prisoner five
days. L. was put in fear etc. Z. angebatur. K. in
fear for his personal safety. Couv. se trouvait en peril.

2. Or, Though King Wen is dead, is not 文 Wen (civili-
zation) still here ？ King 文 the cultured. See VIII, 20.
文 refinement, cultivation, civilization etc. C. 道之顯
者謂 之文、 蓋禮 樂制度 之謂、 The external
manifestation of Tao is called W'en, i.e. religion, music and
law. His use of Wen instead of Tao is put down to his
modesty. 兹此 也、 孑 L 子 自 謂、 TziHs this, i.e. Con-
fucius speaks of himself. L. After the death of etc. was not
the cause of truth lodged here in nie ？ Z. W'en rex cum
obierit, doctrinae apparatus nu liquid non est hie ？ K. Since
the death of etc. the cause of this civilization with us here
now ？ Couv. . . . etant mort, la doctrine... pas ici (en moi) ？

3. C. Having spoken of King Wen as dead he calls
himself the dying one. If Heaven had meant to end this

422

THE ANALECTS.

IX. V.

CHAPTER v.— I. When the Master
was intimidated in K'uang, 2. he said,
" Since King Wen is no longer alive, does
not (the mantle of) enlightenment (Wen) rest
here on me ？ 3. If Heaven were going to
destroy this enlightenment, a mortal like me
would not have obtained such a connection
with it. Since Heaven is not ready to

423

五 畏 於医、 iir 文

王 旣沒、 文不在

兹 乎。 之 將 喪

斯 文也、 後死者

不 得 與 於 斯 文

也、 天之 未喪斯

IX. V, VI.

THE ANALECTS.

enlightenment I should not have been associated with it ；
since I am associated therewith it is evident it is not to be
ended, and since etc. the K'uang people cannot go against
the will of Heaven. L. If Heaven had wished to let the
cause of truth perish, then I, a future mortal, should not
have got such a relation etc. Z. Si coelum deleturum
fuisset hunc apparatum, posterns mortalis non obtinuissem
participare etc. illi ad me quid ？ K. If God is going to
destroy all civilization in the world, it would not have been
given to a mortal of this late generation to understand this
civilization etc. Couv. Si le ciel avait voulu que la
doctrine disparut de la terre, il ne I'aurait pas connee apres
la mort de Wenn wang etc.

CHAPTER VI.— NOBLENESS INDEPENDENT
OF VARIED TALENTS.- -®、 A sage, or man divine-
ly inspired.

1. C. The 太 宰 was the Chief Minister of 吳 or
宋〇 大 宰蓋以 多能爲 聖也、 He thought a va-
riety of ability necessary to sagehood. L. May we not
say that your Master is a Sage ？ How various is his
ability ！ Z. Summus gubernator etc. magister nonne
sanctus ？ Quam ille multa callet ！ K. . . . he is a holy man,
s he not ？ What a variety of acquirements he seems to

possess. Couv. Le premier ministre est-il un sage

parfait ？ Que d'arts lui sont familiers ！

2. C. 縱、 » 肆 Prodigal, 言不 爲限量
也、 it means without limit. 將殆也 、謙若 不敢失 U
之辭、 On the verge of, ― as if modesty forbade him to
recognise it. L. Certainly Heaven has endowed him
iinlimitedly. He is about a sage. And, moreover, his

424

THE ANALECTS.

IX. V， VI.

Jim
八

何

犬-

予

文

夫

宰

何

固

多

子

問

天

能

聖

於

人

縱

也

者

子

其

之

子二

p^、

如

destroy this enlightenment, what can the
men of K'uang do to me ？ ，，

CHAPTER VL— I. A great Minister
enquired of Tzii Kung, saying, " Your
Master, 一 he is surely inspired ？ What
varied acquirements he has ! " 2. Tzu
Kung answered, " Of a truth Heaven has
lavishly endowed him, to the point of inspi-

425

IX. VI, VII.

THE ANALECTS.

ability is various. Z. certe coelum late promovit ilium
accedere sactitate ； et insuper multa callet. K. God has
certainly been bountiful to him to make him a holy man.
Besides, he has himself acquired knowledge in many, things,

Couv lui a prodigue ses dons sans mesure ； il possede

a peu pi'es la plus haute sagesse possible, et de plus une
grande habilete dans beaucoup d'ai'ts.

3. C. A variety of qualifications are not necessary to
leadership, hence they are not even necessary to a Chiin

Tzu. L my condition was low and therefore I

acquired my ability in many things, but they were mean
matters. Must the superior man have such variety of

ability ？ etc. Z conditione humilis, viliores res.

At num sapiens multas habebit ？ K. . . . low position in

life : had to acquire etc. ordinary matters of routine.

You think much knowledge to make him so ； no, etc.

Couv condition humble, j 'ai appris plusieurs arts,

peu d'importance. Le sage en apprend-il beaucoup ？ Pas
beaucoup.

4. 牢、 was the disciple 子 張、 See Introduction
VIII. C. 試、 用也、 Tried, i.e. employed. L. Lao
said, The Master said, * Having no official employment, I
acquired many arts.' Z. Lao addidit : Confucius di-
cebat : ego nuUo munere functus, ideo artitus. K. once

remarked, I have heard the Master say not been called

to act in public life had time to acquaint myself etc.

Couv. J'ai cultive les aits, parce que je n'ai pas ete
employe etc.

CHAPTER VII.— NOT A GENIUS, BUT PAINS-
TAKING.― Probably a comment on some remark made

426

THE ANALECTS.

IX. vf, VII.

鄙乎 写 不赛也 宰 也。

ration, and his acquirements are also many."

3. When the Master heard of it he said :
" Does the Minister really know me ？ In
my youth I was in humble circumstances,
and for that reason gained a variety of
acquirements, ― in common matters : but
does nobleness of character depend on va-
riety ！ It does not depend on variety."

4. Lao says, " The Master used to say, * I
have not been occupied with an official life,
and so became acquainted with the Arts ！ ， ，，

CHAPTER VIL— The Master said :
" Am I indeed a man with (innate) know-

427

將聖、 又多 育

三

子 聞 之、 曰、 犬

知我乎 、吾 少

賤、 故多能 、鄙

君 子多乎 哉、

多 也。 If 日、 子

吾不試 、故 藝。

七 子曰、 吾有知

哉、 無知也 、有

IX. VII, VIII,

THE ANALECTS.

about him. C. 孔子謙 言已無 知識、 Confucius
modestly proclaims himself unlearned. 口 jj、 發 動、
Educe, bring out. 雨 端 言兩頭 、言 終始、 本 未、
上下、 精粗、 無所 不盡、 Liang tuan means the
two ends, i.e. last and first, root and branch, above and
below, fine and coarse, to the utmost degree. L. Am I
indeed possessed of knowledge ？ I am not knowing. But
if a mean person, who appears quite empty like, ask any-
thing of me, I set it forth from one end to the other, and

exhaust it. Z non habeo scientas. At si quid vilis

liomunicfi^ vel summe hebes ； ego discutio duo

extrema, atque exhaurio. K I have no great under-
standing at all my opinion on a subject, I myself have

no opinion whatever of the subject, but by asking questions
on the pros and cons, I get to the bottom of it.
Couv Je n'ai pas de science le plus humble con-
dition fut-il tres ignorant, je discute la question d'un

bout a I'autre, sans rien omettre.

CHAPTER VIII.— THERE WAS NO OPEN VI-
SION.― The 鳳 is the Chinese Phoenix, its male being
the 凰、 C. 鳳、 靈鳥、 舜時 來 儀、 文 王 時 鳴
於 ft 山、 The feng was the supernatural bird which
appeared in his hall in the days of Shun, and which cried
on Mt. Ch'i (twin peak) in the days of King Wen. 、？可

圖、 河 中 龍 馬 負圖、 伏義 時出、 皆 疆王之
端也、 The diagram (八 卦) shewn on its back by the
dragon horse (horse's body, dragon's head), when it arose
from the River and appeared to Fu-hsi ； ― both the above
were auspicious omens granted to inspired rulers of old.
^ 止 也、 ended. L. The Feng bird does not come,

428

THE ANALECTS.

IX. VII, VIII.

ledge ？ I have no such knowledge, but
when an uncultivated person, in all simpli-
city, comes to me with a question, I thrash
out its pros and cons until I get to the
bottom of it."

CHAPTER VIII.— The Master said :

夫問 於我、 空 空

如也、 我叩 其 兩

端 而 竭 焉。

< 子 曰、 鳳鳥 不至、

429

IX. Vlir, IX, X. THE ANALECTS.

the river sends forth no map, 一 it is all over with me.

Z de me actum est. K. Ah woe's me. I do not

see any signs that we are near the end of the pre-
sent anarchy and about to inaugurate a new order

of things etc. Couv C'en est fait de moi (de ma

doctrine).

CHAPTER IX.— SYMPAIHV^ WITH AFFLIC-
TION AND RESPECT FOR RANK. —:, 窗、 To quick-
en, one's steps is still a sign of respect, ― sometimes
misunderstood by foreigners. C. 齊 表、 —喪 月艮、
Mourning dress. 衣、 上 服、 翁、 T 服、 / the upper,
shang the lower garments. 瞽、 無 目者、 Without
eyes. 或曰、 少當 作坐、 Someone suggests that
少 should be 坐、 范 氏曰、 藝人之 心、 哀 有喪、
尊 有爵、 矜 不 成 人、 He mourned with the mourn-
er, honoured rank, and pitied the afflicted. L. When

the Master in a mourning 'dress, cap and upper

and lower garments of full dress, on observing them

approacliing, younger than himself, he would rise up

and if he had to etc. hastily. Z. Philosophus cum etc.
solebat assurgere, eosque praeteriens solebat accelerare
gradum. K. When etc. deep mourning, an officer in full

uniform stand up, and when walking past them,

respectfully quicken his steps. Coiw. Quand le Maitre
voyait uii homme en deuil, ou un magistrat en costume
officiel etc.

CHAPTER X.— IT IS HIGH, I CANNOT ATTAIN
UNTO IT. 一 I. Yen Yiian, sec Intro. Section V.
C. 喟、 嘆 聲 sound of sighing. 此 顔 淵 深知夫
子 之道無 窮盡無 方 體、 Yen Yuan thus expres-

430

THE ANALECTS. IX. VIII- IX, X.

" The phoenix comes not, the river gives
forth no chart, -一 it is all over with me."

CHAPTER IX.— Whenever he saw a
person in mourning, or in official cap and
robes, or one who was blind, the Master on
noticing him, even though the man were his
own junior, always arose ； or, if he were
passing such a one, he always quickened his
steps.

CHAPTER X.— I. Yen Yiian heaved a
deep sigh and said : " The more I look up

十 九

仰

顏—

過

見

衣

子-

矣

淵

之

裳

見

彌

嗜

必

雖

煮

齊

然

趨

與

衰

鑽

歎

必

者、

之

曰

作

者

冕

河不出 圖 、吾 S

431

IX. X.

THE ANALECTS.

ses his recognition of the fathomless and uncircumscribed
nature of the Master's teaching. (Was it not the Truth
that Confucius was aspiring after, rather than that which
he had acquired, to which Yen Hui here refers ？ There
is not enough in what we possess of Confucius' actual
teaching, valuable though it is, to call forth such an
utterance) . L. I looked up to them (the Master's
doctrines), and they seemed to become more high ； I tried

to penetrate them more firm ； I looked at them before

me, behind. Z. si suspicio illam, magis elevatur ；

effodio, solidatur ； in conspectu, a tergo. K. The more

I have looked up to it, the higher it appears penetrate

impenetrable laid hold of it here, lo it is there.

Couv. Plus je considere la doctrine du Maitre, plus je la

trouve elevee ； scrute impossible de la comprendre

entierement ； devant moi, derniere moi.

2. 博、 約、 Cf. VI. 25. c. 循 ，、有 次序 貌、
In Older, by degrees. 誘 弓 j 進、 To lead forward.
L. by orderly method, skilfully, etc. He enlarged my
mind with learning, and taught me the restraints of pro-
priety. Z. ordinatim belle ducit hominis : ampliat me
scientiis, coercet me ritibus. K. knows admirably how

to lead people step by step enlarged my mind with an

extensive knowledge of the arts, while guiding and correct-
ing my judgment and taste. Couv. Hereusement

enseigne avec oi'dre et methode, et dirige les hommes avec
habilete. II augment mes connaissances en m'expliquant
les raisons des choses, et il regie ma conduite en m'enseign-
rnent mes devoirs.

3. C. 末:、 無也、 L. When I wish to give over

432

THE ANALECTS.

ix. X

at it the higher it rises. The more I probe
it the more impenetrable it becomes. I
catch a glimpse of it in front, and it is
instantly behind. 2. But our Master step
by step skilfully lures men on. He has
broadened me by culture, and restrained me
by reverence. 3. If I wished to stop I could
not, and when at times I have exhausted all

433

彌 堅、 瞻 之 在 前、

忽焉在 後。. ik 子

循 循然， 善 誘人、

博我以 文、 約 我

以 鱧、 k 罷不 能、

IX. X, XI.

THE ANALECTS.

etc. cannot do so, having exerted all my ability,

something to stand right up before me ； but though I wish
to follow and lay hold of it, I really find no way to do so.

Z prostaret aliquid erectum et valde cminens ；

perse qui illud, non est medium. K. Thus I could not

stop even if I would the goal would still stand

clear and distinct away from me, no means of reaching-

it， make what efforts I will. Couv apres j'ai epuisse

toutes ines forces, quelque chose devant moi

comme une montagne, qu'il m'est impossible de gravir.

CHAPTER XL— CAN A MAN DECEIVE GOD?—
Cf. VII, 34. This, and that, may have been one and the
same sickness, i. C. 夫子時 已去位 、無 家臣、
Confucius, being at that time out of office, had no official
retainers. Tzu Lu desired 以 家臣治 其喪、 to
arrange for a funeral with official retainers (i.e. a public
funeral). His intention to honour the Sage was good, but
未 知所以 尊也、 he did not know the right way of

doing it. L. being very ill wished the disciples to

act as ministers to him. Z. aegrotante, ingravescente, . .

misit disLipiilos qui essent administri. K. seriously

sick, made arrangements in case of the decease of

the sick man, should assume the functions of an

officer, of a great noble. Couv. gravement malade,

engagea a lui servir d'intendants (comme preparer

de pompeuses funerailles, etc.).

2. Or, What a time Yu has carried on this imposture ！
But the commentators not unreasonably consider the
remark as applying to Tzu Lu's character, rather than the
particular circumstance. C. 病 閒、 少差、 Slight

434

THE ANALECTS.

IX. X, XI.

十

曰

、

門

子-

從

所

旣

久

人

疾

之

立

竭

矣

爲

末

卓

吾

臣

子

由

病二

路

也

雜

如

之

使

欲

有

my powers, something seems to stand ma-
jestically before me, yet though I seek to
pursue my path towards it, I find never a
way."

CHAPTER XL— I. Once when the
Master was seriously ill, Tzu Lu set the
disciples to act as if they were a Statesman's
officers. 2. During a remission of the attack
Confucius observed : " For what a long

435

]X. XI, xii.

THE ANALECTS.

improvement. 病時 不知、 旣差乃 知、 故 言、
While very ill he was unaware of what Tzu Lu had done,
but when etc. 人而 欺天、 莫大 之罪、 引以自
歸、 A mm can commit no graver sin than that of deceiv-
ing Heaven, for it returns on his own head. L. Long
has the conduct of Yu been deceitful ！ By pretending etc.

whom should I impose upon ？ Heaven ？ Z. proh ！

quamdudum istius Yeou agendi ratio fallax est : non habeo
ministros etc. fallamne coelum ？ K. I have for this long

while observed practices self-deception in his actions

impose upon God ? Couv. II y a long temps que

loii use de faux semblants t romper le Ciel ？

3. Rather than die in your arms in style as retainers,
would I not rather die in your arms as affectionate
disciples. 縱 is 縱 使、 Let it go at that, suppose.
C. 大葬、 謂君臣 歲葬、 The ceremonial funeral
of a prince, or Minister. 死於 道路、 謂 棄而不
葬、 Means be left unburied. L. than that I should die
in the hands of ministers, is it not better that I should die
in the bands of you, my disciples ？ And though I may

not get shall I die upon the road ？ Z potius

quam mori in administrorum manibus, nonne praeoptassem

mori inter duorum triumve filiolorum manus ？ an ego

mortuus essem in via ？ K in the arms of you, my

friends, mere unsympathetic officers ？ public funer-
al, unburied on the public road ？ Couv.. entre les

mains denies disciples d'intendants pompeux enterre-

ment, comme un homme qui meurt dans un chemin ？

CHAPTER XIL— WAITING FOR A RISE IN
THE MARKET. 一- 議 is interrogative 賈 is interpreted

死

縱

子

死

天

有

詐

鰛 0

於

不

之

於

乎

臣;

匱 有

道

得

手

死

臣

且三

五
口

"、、

而 美

路

大

於

之

予

誰

臣

藏 玉

且

—-急
■ ^

手

與

而

time has Yu carried on his impositions ！ In
pretending to have retainers when I have
none, whom do I deceive ？ Do I deceive
Heaven ？ 3. Moreover, would I not sooner
die in the arms of you my disciples than in
the arms of officials ？ And, even if I did
not have a grand funeral, should I be dying
by the roadside ？ ，，

CHAPTER XII.— Tzu Kung asked :
" If I had a lovely jewel here, should I shut

437

THE ANALECTS. IX. XI, XII

IX. XII, XIII.

THE ANALECTS,

as 價、 but the last clause might be interpreted, I myself
am awaiting a buyer. C. 藏也、 To put away,

keep. 沾、 M 也、 To sell. 子貢以 孔子有
道 不仕、 故設此 二端以 問、 Could not under-
stand why Confucius with his wisdom did not take office,
so stated the two propositions by way of interrogation.
L. There is a beautiful gem here. Should I lay it up in

a case etc., or should I etc. ？ Sell it But I would

wait for one to offer the price. Z. sit pulchra gemma in
loco ； an recondes etc. an vero quaeres bonum pretium et

vendes ？ at ego expecto pretium. K. There is a

beautiful gem here seek for etc. Sell it by all means,

but if I were you, I should wait until the price were offered.

Couv. S'il y avait id, ou bien chercheriez-vous un

acheteur qui en donnat un prix eleve ？ mais j 'attend rais

qu'on men offHt un prix convenable.

CHAPTER XIIL— CONFUCIUS A MISSIONARY
TO THE HEATHEN. —九 夷 The 9 tribes in the east.
I. His meaning is deemed the same as in the 乘俘浮
海、 of V. 6. L. was wishing to go and live among- the

nine wild tribes, etc. Z. volebat barbaris. K

said he would go and live among the barbarous tribes, etc.
Couv aurait voulu de barbares.

2. C. 君 子所居 貝 ij 化、 Where a chiin-tzu lives
there is transformation. L. They are rude. How can you
do such a thing ？ If a superior man dwelt etc., what
rudeness would there be ？ Z. abjecti sunt ； quo modo

erit hoc ？ quidnani abjectionis supererit ？ K. You

will there feel the want of refinement. Where a good and
wise man lives there will be no want of refinement. Couv.

43«

THE ANALECTS.

IX. XII, >in.

it up in a casket and keep it, or seek a good
price and sell it ？ " " By all means sell it ！
sell it ！ " answered the Master, ― " But I my-
self would wait for a good offer."

CHAPTER XIII.— I。 The Master pro-
posed to go and dwell among the nine
uncivilized tribes of the east ； 2. whereupon
some one remarked : " But they are so

439

諸、 求 善

諸。 子 曰、

活 之哉、

者 也。

十三 欲 居

曰、 陋、 如

賈 _ 而 活

沾 之哉、

我 待 賈

之 何。 子

IX. XIII, XIV, XV. THE ANALECTS.

lis sont grossiers ； convient-il de vivre parmi eux ？ Si un
homme sage qu'auront ils encore de grossier ？

CHAPTER XIV. ― THE RENAISSANCE OF
MUSIC. ― It was in the first year of Duke Ai that Confu-
cius returned from his long exile, to end his days five years
later in Lu. C. At this time the 周 禮 the 詩 and 樂
were all decadent, but Confucius in his wanderings abroad
had made careful research, and now 晚 知 道 終 不 行、
故歸 而 正 之、 late in life, perceiving that his ideas
would not be adopted, returned and corrected these
matters. 備 旨 says, 雅 奏之朝 廷、 頌 奏之宗
廟、 The Ya were performed in the Palace, the Sung in
the temple ； as Dr. Legge explains : they are " the names
of two, or rather three of the divisions of the 詩 經 the
former being the ' elegant ' or ' correct ' odes to be used
with music at imperial festivals, and the latter, the praise
songs, celebrating principally the founders of the different

dynasties, to be used in the ancestral temple." L. I

returned from etc. and then the music was reformed,

Royal songs and Praise songs etc. Z musica refor-

mata, atque Decorum et Praeconia etc. K I complet-
ed my work of reforming the State Music, and arranging
the Songs and Psalms, in the Book of Ballads, Songs and
Psalms, etc. Couv. Depuis, etc. la musique a ete cor-
rigee ； les la et Soung etc.

CHAPTER XV.— A SENSE OF IMPERFEC-
TION.一 This sounds like a remark made early in his career.
C, has only the briefest note on this. The 備 旨 of course
says that he made this remark in modesty and to teach
others. 謙 己 人、 L. Abroad, to serve the high

440

THE ANALECTS. IX. XIII, XIV, XV

十

四

于

頌

一

于

陋

r— ！
tJ

人

r~t
Id

'々
各

hi}

|— 1
tJ

•>
乙

則

山
出

4 曰
1 守

处
傻

有

于

事

貝 IJ .

廿

碰
樂

巨

父

事

所

衛

」 -

兄

公

反

何

uncivilized, how can you do that?" The
Master responded, " Were a man of noble
character to dwell among them, what lack of
civilization would there be ？"

CHAPTER XIV.— The Master said ；
" It was only after my return from Wei to
Lu that Music was revised, and that the
secuiar and sacred pieces were properly
discriminated."

CHAPTER XV.— The Master said:
" In public life to do my duty to my Prince

441

IX. XV, XVI XVI r. THE ANALECTS. .

ministers and nobles ； in all duties to the dead, not to

dare not to exert one's self, and not to be overcome of wine ； 一

which one do I attain to? Z non fieri vino obrutus ；

ista qui exist unt in me ？ K. In public life etc. in private

life to the members of one's family ； in performing the

last offices to the dead etc. ； and in using wine, resist

the temptation of taking it to excess, ― which been able

to do ？ Couv. Hois de la maison, remplir mes devoirs

etc., a la maison etc eviter I'ivresse ； ces quatres

merites se trouvent-ils en moi ？

CHAPTER XVI.— SIC TRANSIT.— Cf. Meiic. IV.
ii. i8. C. 天地之 化、 往 者過、 來 者續、 無
一 息 之 停、 The revolutions of Nature are unbroken
and unceasing in their progressive changes, ― they are the
external phenomena of Tao, and their simplest illustration
is that of a flowing stream. The moral is that 學者時
時 省察、 the learner should be constantly alert, ― never
breaking down for a hairs-breadth of time. 程 子 says

this is the nature of Tao, the days go and the months

come, the cold goes and the heat comes, the water flows
unceasing and things are brought into existence unex-
haustedly. C. says this and the rest of the Book are an
incentive to diligence. L. It passes on just like this, not
ceasing etc. Z. transeuntes ita ！ non cessant etc. K.
How all things in nature are passing away even like this
etc. Couv. Tant passe comme cette eau, rien ne s'arrete
etc.

CHAPTER XVIL— THE GRAND PASSION.— 色
a pretty face, the fair sex, sensual desire. C. quoting
from Ssu Ma Ch'ien's 史記、 attributes this remark to

442

THE ANALECTS. IX. XV, XVI, XVIX.

十

書 者

子

方厶
)i、

不

1 ~ 1

7|r 如

教 *

辠

as:
口

不

去

」4

見

不

何

不

好

舍

逝

有

勉

or Minister ； in private life to do my duty to
my fathers and brethren ； in my duties to the
departed never daring to be otherwise than
diligent ； and never to be overcome with
wine, ― in which of these am I successful ？ ，，

CHAPTER XVL ― Once when the
Master was standing by a stream he obser-
ved : " All is transient, like this ！ Unceas-
ing day and night ！，，

CHAPTER XVII.— The Master said:

443

IX. XVII, XVIII. THE ANALECTS.

Confucius' chagrin after being compelled to ride behind
Duke Ling of Wei and his notorious and beautiful wife
Nan Tzu. 史 記孔子 居衛、 靈公與 夫人同
車、 使孔子 次乘招 搖市過 之、： 孔子醜
之、 故有 是言、 L I have not seen one who loves
virtue as he loves beauty. Z. qui amet virtutem sicut

amat pule h ram speciem. K. I do not now see love

moral worth ...... beauty in woman. Couv. qui aimat la

vertu autant que I'eclat exterieure.

CHAPTER XVm. — PERSONAL RESPONSIBI-
LITY FOR PROGRESS. —爲 山 卒地、 The anti-
thesis suggests : Make a hill, level the ground ； but the
translation given is the accepted version. It is difficult to
know whether the emphasis is on the 吾 or the 业、 C.
emphasises the 吾、 the moral of which should therefore
be individual responsibility, but the moral he draws is the
duty of unceasing progress. C. 賽、 土 籠也、 A
basket for earth. The parable urging perseverance in
virtue is taken from the 書 經 V. v. 9, where it says
爲山九 功 S5 一簣、 In making a hill of nine
fathoms etc. 某止者 、吾自 止耳、 …… 其 進 者、
吾 自 往耳、 The stopping is my own stopping, etc.
Hence the student, by unremitting perseverance 積少成
多 multiplies his littles into much, whereas by stopping half-
way he throws away his past labours. L. JJie prosecu-
tion of learning may be compared to what happens in etc.
If there want but one basket of earth to complete the work

and I stop, the stopping is my own work throwing

down the earth on the level ground. Though but one
basketful thrown at a time, the advancing my own

444

THE ANALECTS. IX. XVII, XVJJI.

" I have never yet seen a man whose love of

virtue equalled his love of woman."

CHAPTER XVIIL— The Master said:

(( Suppose I am raising a mound, and, while

it is still unfinished by a basketful, I stop

short, it is I that stops short. Or, suppose I

begin on the level ground, ― although I throw

445

德 如好色 者 也。

十八 子 Rr 譬 如 爲山、

未 成 一 篑、 止、 罟

止 也、 譬 如 平 地、

IX. XVIII, XIX, XX. THE ANALECTS.

going forward. Z. exempli gratia, facio monticulum,

sisto, ego sisto : sit e.g. plana terra ； si progedior, ego

progredivi. K suppose he were suddenly to stop :

the stopping depends entirely upon himself. Suppose a
man wants to level a road, although, etc. to proceed with
etc. Couv. Si, apres avoir entrepris etc. j'abandonne

mon travail, il sera vrai de dire que j'ai abandonne mon

entrepris. Si, a faire un remblai, je continue etc.

quand me me je ne mettrais qu'un panier de terre, mon
entrepris avancera.

CHAPTER XIX.— NO LESSON WASTED ON
HUL— Hui, Intro. VIH. C. 惰、 懈 怠 也、 Remiss,
inattentive, negligent. 范 氏曰、 顏子聞 夫子之

言、 而心解 力行、 造次顦 沛未嘗 違之、

When he heard the Master's teaching he always thought it

out and carried it into practice unfailingly, and in whatever
emergency. L. Never flagging when I set forth anything
to him : ― ah ！ that is Hui. Z. qui edoctus non pigrabatur,
is nonne Hoei erat ？ K. He was the only man who was
never tired and inattentive while I talked with him. Couv.
Un homme, des qu'il avait regu un enseignment utile, le
mettait en pratique avec ardeur, c'etait Houei.

CHAPTER XX.— HUI'S UNFALTERING PRO-
GRESS.一 L. Alas ！ I saw his constant advance. I
never saw him stop in his progress. Z. deflendus io ！
Ego vidi ilium progredi, nondum vidi ilium sistere. K.
Alas ！ he is dead, I have observed his constant advance ；
I never saw him stop in his progress. Couv. Oh ！ que
sa perte est regrettable ！ Je I'ai to uj ours vu progresser,
jamais s'arreter.

446

THE ANALECTS. IX. XVIII, XIX, XX

十

丁

五
口

III
ILL

羅

^ 、

S3?.

,圓

m
im

凹

少

也

進

也

而

進

小: a
1 曰

不

口

down but one basketful, and continue

to do

so, then it is

I that makes

progress."

CHAPTER

XIX.— The

Master

said :

"Ah!

Hui

was

the one

whom I could

tell things and who never failed to attend to
them."

CHAPTER XX.— The Master, referring
to Yen Yiian, said : " Alas ！ I ever saw
him make progress, and never saw him
stand still."

447

IX. XXI, XXII. THE ANALECTS.

CHAPTER XXL— SOME UNFLOWERIXG, SOME
UNFRUITFUL. ― Coming after the last this sounds like a
lament over Hui, but the epigram is taken in a general
sense. C. 穀 之始生 曰苗、 吐曰華 秀、 成 穀
曰 實、 Newly shooting grain is called viiao, its flowering-
is called Jishi, and its earing sliiJi. So is it with students ot
moral philosophy. L. There are cases in which the

blade springs, but the plant does not go on to flower ！

flowers, but no fruit is subsequently produced ！ Z. ger-

minans quod non florescat, oh datur ！ non fructificet,

datur heu ！ K, Some only sprout up, but do not

flower ； ripen into fruit. Couv. 11 est parfois des

moissons qui n'an'ivent pas a fleuiir ； n'ont pas de

grain.

CHAPTER XXII.— AWE-INSPIRING YOUTH. —

Dr. Legge quotes the remark of Luther's schoolmaster,
who used to raise his hat to his boys. 畏 Awe, deep
respect. 四 十 etc. Has he no repute at forty or fifty ？
Then he indeed etc. C. 孔子言 、後生 年富、 力
强、 足以積 學、 Confucius says that a youth has a
wealth of years and a fund of strength to enable him to lay
up knowledge. 曾子曰 、五十 而不以 善閜、 則
不 聞矣、 Tseng Tzu said, If a man have no reputation
at fifty, he will have none. L. A youth is to be regarded
with respect. How etc. be equal to our present ？ If he
reach etc. and has not made himself heard of, then indeed
he will not be worth being regarded with respect. Z.
IVIinores natu sunt verendi ； qui enim scies illos futures

minus quam tu nunc es ？ At si non sunt digni quos

verearis. K. Youths should be respected. How etc. as

44^

THE ANALECTS. IX. XXI， XXfJ.

子

苗
而
不

CHAPTER XXL— The Master said:
" There are blades that spring up and never
flower, and there are others that flower but
never fruit."

CHAPTER XXIL— The Master said:
" The young should inspire one with respect.
How do we know that their future will not
equal our present ？ But if a man has reach -

449

者、 有 以 夫、 秀 而

., 不 實 者、 有以夫

二 十二 子 曰、 後生可 畏

焉 知 來者之 不

如 今也、 四十五

IX. XXII, XXIII. THE ANALECTS.

good as we are now ？ Only when a man is forty or fifty
without having done anything to distinguish himself, does
he then cease to command respect. Couv. Nous devons
(nous efforcer de faire …… progres 一. et) prendre garde
que les jeunes gens n'arrivent a nous surpasser. Qui sait

si, ils ne parviendront pas a egaler les hommcs de noire

temps etc ？ A I'age de etc. s'ils ne sont pas encore signales
par leur vertu etc.

CHAPTER XXIII. ― PROMISE WAITING ON
PERFORMANCE.— 法 語 之 言、 Words of judicial
(or judicious) counsel. C. interprets by 正言 之也、
Corrective. 能 無從乎 Can there be a non-
acceding ？ 與與 之言、 H IS the name of the fifth
trig ram, with which wind is associated, hence it is described
by 如風之 入、 like the entry of the wind, insinuating,
indirect ； just as 法 is 直 straight, so 異 is 婉 round-
about. C. says 巽 言者、 婉而 導之、 Leading
aright by roundabout, and 無所乖 》| 牛、 There is no
provocation in them. 楊 氏 refers to Mencius 1. ii, 5, 4,
as an example of 巽 言、 C. 繹、 尋其 緖也、 To
find the end of the thread. 備 旨 says 循 -吾霄 、而
玩索、 以尋意 緒之所 在、 To accede to what I say
and examine the thread in order to find out where its end
may be, — unravel, disentangle. L. Can men refuse to

assent to strict admonition ？ But it is the reforming the

conduct because of them, which is valuable pleased

gentle advice ？ unfolding their aim, etc. If a man be

pleased with these words, but etc. and assents to those, but
etc. I can really do nothing with him. Z. legitimae
admonitionis sermo at emendari est potius. Blande

450

THE ANALECTS. IX. XXII, XXIII.

能

爲

A 匕

子

亦

十

無

不

而

從

法

足

無

而

，

與

，

纽

畏

聞

不

繹

之

改

之

也

焉

之

曰

斯

ed forty or fifty without being heard of, he,
indeed, is incapable of commanding respect ！ ，，
CHAPTER XXIIL— The Master said :
" To words of just admonition can anyone
refuse assent ？ But it is amendment that is
of value. With advice persuasively offered
can anyone be otherwise than pleased ？
But it is the application that is of value.
Mere interest without application, mere

451

IX. XXriI-XXVI. THE ANALECTS.

compellantis verba, at perpendere etc. K. If you

speak to a man in the strict words of the law, he will pro-
bably agree with you, change his conduct. If you

speak to a man in parables, he will probably be pleased

with your story, apph- the moral to himself. Couv.

Peut-on fermer I'oreille a un avis juste et sincere. I\Iais
I'essential c'est de se corriger. Un avis donne doucement
et adroitement etc. ？ Mais il faut surtout le mediter. Je
n'ai rien a faire d'un homme qui aime les avis etc.

CHAPTER XXIV.— Vide 1. viii.

CHAPTER XXV.— THE INVIOLABILITY OF
THE WILL. 一 ' Convince a man against his will, He's of
the same opinion still.' For 三 軍 see VII, lo ； 奪 carry
off, rob ； 匹 夫 one of the commonalty ； 志 Will, con-
victions. L The commander of the forces of a large
State may be carried off, but the will etc. cannot be taken

from him. Z eripi dux ； private cuiiibet non potest

auferri mentis propositi! m. K. The general of an army

may be carried off, robbed of his free will. Couv.

On peut enlever de force general en chef ； il est im-
possible d'arracher de force au moindre particulier $a
determination de pratiquer la vertu,

CHAPTER XXVI.— TZU LU'S NOXCHAL-
ANCE.— I. 衣 verb, Clad in. C. 敬、 壤 也、 Worn
out. g、 龛 著 也、 Wadded 、vith hemp. A f 包 is a
wadded robe, and a hemp wadded robe was 衣之 賤者、
of the commonest kind, while furs of fox and badger were
衣之 貴者、 of the costlier kind, g 富不動 其 心、
He was indifferent both to proverty and wealth. L.
Dressed himself in a tattered robe quilted with hemp, yet

452

THE ANALECTS. IX. XXIII— XXVI.

assent without amendment, 一 for such men I
can do nothing whatever."

CHAPTER XXIV.— The Master said :
" Make conscientiousness and sincerity
your leading principles. Have no friends
inferior to yourself. And when in the
wrong", do not hesitate to amend."

CHAPTER XXV.— The Master said :
" You may rob a three corps army of its
commander-in-chief, but you cannot rob
even a common man of his will."

CHAPTER XXVI. — i. The Master said :
" Wearing a shabby, hemp-quilted robe, and
standing by others dressed in fox and

與 子―奪 帥 子 則 友 子 如 從

二 十四

二十五

二士六

而 不. 改、 吾 末

之何也 B 矣。

曰、 主忠信 、毋

不 如已者 、過

勿 憚 改。

曰、 三 軍可奪

也、 匹夫不 可

志 也。 ：

曰、， 衣 敝 鑼 跑、

衣 狐絡 巷 立、

453

IX, XXVI, XXVII. THE ANALECTS.

standing by the side of men dressed in furs, and not
ashamed : ― ah ！ it is Yu who is equal to this ！ Z. qui

indutus laceram caiinabinam diploidem, quin erubescat

etc. K. Dressed in an old shabby suit standing

among a crowd costly furs without being ashamed.

Couv. lou est homme a ne pas rougir de se trouver vetu
d'une tunique de toile usee au milieu etc.

2. This is a quotation from the 詩 經 I. iii, 8.
C. 支、 害 也、 Harmful, obnoxious ； 求、 貪 也、 self-
seeking ； 臧、 善也、 excellent. 用 二爲、 The 合講
says 强 者 必 忮、 弱 者 必 求、 The strong are ag-
gressive, the weak solicitous. It adds, 人 能 不嫉人

之有、 而生 嫉害之 心、 不 利人之 有、 而 生
貪求之 心、 則 外 物一無 所累、 L. He dislikes
none, he covets nothing : ― what can he do but what is
good ？ Z. Non laedens nec cupidus, ubinam adhibebitur
quin bonus ？ K. Without envy, without greed, What he
does is good indeed. Couv. Celui qui ne fait tort a
personne, et n'est pas cupide, ne sera-t-il pas bon envers
tout le monde ？

3. 備旨 say 終 身是常 常意、 continually, al-

ways. L. kept continually repeating etc Those

things are by no means sufficient to constitute perfect
excellence. Z. toto tempore etc. ； ea virtus qui sufficiet
ut bonus sis ？ K. kept repeating etc. That alone is
not good indeed. Couv. sans cesse etc. Ces deux
choses, suffisent-elles pour etre parfaitement bon ？

CHAPTER XXVII.— LOYALTY REVEALED BY
ADVERSITY.— 後 彫 after-fade rs 二 evergreens. 備 旨
says 後 彫 means 不彫、 C. 小人 之在治 世、

454

THE ANALECTS. IX. XXVI, XXVII.

badger, yet in no way abashed, ― Yu would
be the one for that, eh ？ 2. ' Unfriendly to
none, and courting none, what does he do
not excellent ？' 3. As Tzu Lu afterwards
was perpetually intoning this, the Master
observed : " How can those two points be
sufficient for excellence ！ ，，

CHAPTER XXVII.— The Master said :
" Only when the year grows cold do we

455

而不 恥者、 其由

也與。 伎 不求、

何用 不臧。 路

終身誦 之、 子 曰、

是 道也、 何足 以

二十七 子曰、 歳 寒、 然 後

IX XXVI I, XXVIII, 2^X1 X -THE- ANALECTS.

或與 君子無 異、 惟 臨 利 害、 遇 事變、 然後

君子 之所守 可 見也、 In times of peace the— /J、
人 may not differ from the 君子、 but when danger and
trouble arises the virtue of the cbiin-tzu is revealed. L.
When the year becomes cold, then... ....last to lose their

leaves. Z. anno frigiscente, tunc demum serius

flaccescere. K. When the cold of winter comes ... . ..last

to lose their green. Couv le froid de I'hiver

perdent leurs feuilles apres tous les autres arbi'es.

CHAPTER XXVIII.— THE WISE, THE VIRTU-
OUS, THE BRAVE. — C. 明、 足以 燭理、 The
enlightened are able to illuminate principles. 狸、 足以
勝私、 The principles of the virtuous enable them to
overcome self. 氣、 足 以酉己 道義、 The brave have
spirit to enable them to live up to truth and righteousness.

L The wise are free from perplexities ； the bold from

fear. Z. prudens non ambigit, perfectus etc. fortes etc.
K. Men of intelligence are free from doubts, moral men
etc., men of courage etc. Couv. Un homme eclaire et
prudent n'hesite pas ； un homme parfait etc., courageux etc.

CHAPTER XXIX.— THEORY. PRACTICE, JUDG-
MENT.—The 可 與 is taken in the sense of ' may with/
not ' may allow,' which latter might give, * You may allow
some to share in your teaching whom you may not yet
permit to proceed to etc.' C. 可 與 者：， 言 其可與
共爲 此事、 He can associate with the other in doing
this matter. 程 子 says 可與 共學、 知 所以求
之 也 、 in understanding the method of study ； 可與適
道、 知所 往也、 in understanding the objective. 可
etc. 篤志 固 執而不 變也、 in firm and unwavering

456

THE ANALECTS. IX. XXVII, XXVIII, XXIX.

{|1 知

松
桕
之
後

彫

realise that the pine and the cypress are the
last to fade."

CHAPTER XXVIIL— The Master said :
" The enlightened are free from doubt,
the Virtuous from anxiety, and the brave
from fear."

CHAPTER XXIX.— The Master said :
" There are some with whom one can asso-

457

二十八 子曰、 知 者不惑

. 仁者不 憂、 勇者

二十九 子曰、 可 與 共 學

IX. XXIX.

THE ANALECTS.

resolve. 權稱 錘也、 所以 稱 物、 而知 輕重者
也、 A weight wherewith to weigh things and know their
difference. The Han Scholars took 經 as ' rule ， and 權
as ' exception '； 程子 says 漢儒 以反經 合道爲

權、 故 有權變 權術之 論、 皆 非 也、 權只是
經、 The Han scholars (deeming the next clause to be

part of this) considered 權 to mean deciding exceptions to
the rule, (reversing a rule, 經、 in order to be consistent
with the right ； as in Mencius IV, i, xvii, i) ； but this is
not so ； it means merely judging by rule. L. There are
some with whom we may study in common, but we shall
find them unable to go along with us to principles. Per-
haps etc. but unable to get established in those along

with us. Or etc. unable to weigh occurring events along
with us. Z, datur capacitas simul studendi sapientiae,
quin detur capacitas adeundi perfectionem ； datur etc.
capacitas persistendi ； datur etc. capacitas res trutinandi.

K. Some with whom you can share your knowledge

of facts, but who cannot follow you in arriving at piinciples.

Some to particular principles cannot... ...general

principles. Some etc. but cannot apply the general
principles under exceptional circumstances. Couv. (On
doit faire avancer son disciple graduellement) ； a celui a
qui I'on doit permettre seulement d'etudier avec le maitre,
on ne doit pas encore permettre d'entier dans le voie de la
vertu ； a celui etc. on ne doit pas encore permettre de s'y
fixer solidement ； a celui etc. on ne doit pas encore per-
mettre de decider si une loi generale oblige on non clans tt'】
cas particulier.

458

IHE ANALECTS. IX. XXIX.

未
可

與
適
it

可與可

ciate in study, but who are not yet able to
make common advance towards the Truth :
there are others who can make common
advance towards the Truth, but who are not
yet able to take with you a like firm stand ；
and there are others with whom you can
take such a firm stand, but with whom you
cannot associate in judgment."

459

與 適 道、 未 可

立、 可 與 立、 未

與 欞。

IX. XXX.

THE ANALECTS.

CHAPTER XXX.— THOUGHT ANNIHILATFS
DISTANCE.- 1. C. 偏 晉 喾 作 翩 然 則 反 亦

當 與 翻 同 言 華 之 搖 勸 也、 The Cliin ver-
sion has 反翻 so 反 should be read as 翻 一 the move
ment of flowers, 而語 助也、 The 而 arc auxiliaries,
euphonies. This is from one of the 逸 詩 or uncanonical
poems. L. How the flowers of the aspen-plum flutter
and turn ！ Do I not think ot" you ？ But your house is
distant. Z. Sylvestiis cerasi Bos fluctuans ille nutat ！
Qui non te cogitem ？ Domus at longe distat. K. How
they are waving, The blossoming myrtles gay, Do I not
think of you, love ？ You;" home is far away. Couv. Le
cerisier sauvage lui-meme agite ses fleurs, (comnie s'il avait
du sentiment). Comment etc. Mais vous demeurez loin
d'ici.

2. C. refers to VII. 29 仁 遠乎、 L. It is the
want of thought about it. How is it distant ？ Z. nondum
rem cogitat scilicet : ecquid distantia ncgotii foret. K.
That is because men do not think. Why is it far away ？
Couv. Les hommes ne pensent pas a ！ a vertu. Ont-ils a
surmonter la difficulte de la distance ？

400

THE ANALECTS.

IX. XXX.

CHAPTER XXX.— I. "The blossoms

on the cherry tree

Are changing and quivering,

Can I do aught but think of thee

In thy far-distant dwelling ？ "

2. The Master said : " He had never

really bestowed a thought. If he had, what

distance would have existed ？，，
" 461

三十 ^ 棣 之 華、 偏 K

1^ 而、 豈 不 爾 思、

室 是 遠 而。 ^ 曰、

未之 思也、 夫何

遠 之 有： ：

X. i.

THE ANALECTS.

VOLUME V.

BOOK X.

HSIANC TANG.

CONCERNING THE SAGE IN HIS DAILY LIFE.

CONTENTS. With this book ends the first half
of the Analects, ihe 上 言螽、 This chapter is valuable for
the detail it presents of the habits and customs not only of
Confucius but of the period in which he lived. Even an
" inspired man ，， must eat, drink, sleep, and wear clothes,
and this chapter pictures for us the man perhaps more
faithfully than any other. Possibly his ceremoniousness is
exaggerated by the affectionate admiration of the compiler,
but the Sage, both by nature and training, was undoubted-
ly precise and punctilious. 楊 氏 says, What the Sage
calls Tao is not something removed from daily life, there-
fore his disciples carefully observed and recorded his daily-
habits. 尹 氏 says, How great was the disciples' love of
learning ； they even noted the Sage's appearance, speech
and actions and handed them down so that he stands, as it
were, before our very eyes. But Dr. Legge remarks,
" perhaps to Western minds, after being viewed in his bed-
chamber, his undress, and at his meals, he becomes divest-
ed of a good deal of his dignity and reputation." The old
versions did not divide the book into sections, 舊說凡
—章 今分 爲十七 節〇 Note the frequent use of
孔 子 and 君 子 instead of the usual 子〇

CHAPTER L— IN VILLAGE AND AT COURT. —
Cf. III. 15. 爾 is enclitic, i. C. 佝 佝、 信實之 貌〇

462

THE ANALECTS.

VOLUME V.

BOOK X.

物

孔-

如

子

於

第

似

鄕

十

不

能

惟

CHAPTER I. ― I. Confucius in his native
village bore himself with simplicity, as if he
had no gifts of speech. 2. But when in the

463

X.. I, II.

THE ANALECTS.

With a sincere demeanour. 似 etc. 謙卑、 遞順、 不
以賢 知先人 也 C Modest, agreeable, and unpreten-
tious of his character or learning. L. looked simple and
sincere, and as if he were not able to speak. Z. simplex
erat, et videbatur non posse loqui. K. in his life at
home was shy and diffident, as if he were not a good
speaker. Couv. ctait tres simple ； il semblait ne pas savoir
parler.

2. C. i 更 、辯也 discriminately. The Temple
is the place of worship ； fil 法之 所在、 The Court
is the 政事之 所出 source of law and order. So
he could not but discriminate clearly, question closely
and explain to the full, but circumspectly and not at
random. L. prince's ancestral temple, or in the Court,
he spoke minutely on every point, but cautiously. Z.
explicate loquebatur, quamquam cum reverentia. K. In

public life he spoke readily, but with deliberation.

Couv il s'exprimait clairementj mais avec une attention

respectueuse.

CHAPTER IL— AT COURT BEFORE THE AU-
DIENCE.― I. The Court was that of the Duke of Lu.
Then, as now, the Audience hour was nominally day-break,
and these conversations are referred to the period pending
the Prince's entry. The Imperial Court had three orders
上、 中、 and 下。 A Baron's Court had only two, 上
and 下〇 The _h were the 卯 p the noble families, (in Lu
three in number), together with five 下 大夫、 amongst
whom ranked Confucius. C. 侶 侶、 岡 ij 耳 也 。 Straight
out, firm and direct. 閻 閻、 和 悅 而 ff 也 affably
and quietly. L. When he was waiting at Court, in speak-

464

THE ANALECTS.

X. I,. II.

侃 朝、- 謹 朝 言
侃與

如 下

^]^ . 大 便 在

與夫 B 宗

上 B 唯 廟

Temple or at Court, he expressed himself
readily and clearly, yet with a measure of
reserve.

CHAPTER IL— I. At Court, when con-
versing with Ministers of his own rank, he

spoke out boldly ； when conversing with the

465

X. II, nr. THE ANALEC FS.

ing with the great officers of the lower grade, he spoke

freely, but in a straight-forward manner blandly, but

precisely. Z. loquens valde firnius affabili erat libertatc.

K. junior officers frankness selfpossessioii. Couv.

avec fermete et sans detours affabilite et franchise.

2. C. 淑 E 昔、 恭 敬不寧 之貌、 A movement of
the feet, showing respectful uneasiness. 與與、 威儀 中
適 之貌、 Awed to the right degree. L. in his manner
displayed respectful uneasiness ； it 、vas grave but self-
possessed. Z , anxie vencrabundus erat, et cum

gravi decoro. K. looked diffident, awe-inspired, but

composed. Couv une crainte respectueuse, une noble

gravite.

CHAPTER III.— AS ESCORT.— The visitor was a
prince who brought with him nuncios to the full number of
his rank ； i.e. a duke brought nine ； but a host had
only half the number of his rank ； i.e. a ducal host
had five, the head of whom was the 上 } 賓、 the second
承檳、 and the rest 紹 镇,。 Along this line of escorts,
each man thirty-six feet from the other, messages were
transmitted between guest and host, the guest outside the
gate and the host standing inside, ― until the admission of
the guest. C. 擯、 主國之 君所使 出接賓
One sent by a prince to receive visitors ； 勃、 變色貌
change countenance ； 躞、 盤辟貌 as if bowed, bent;
皆敬君 命故也 all out of respect to his lord's com-
mands. L. When the prince called him to employ him in
the reception of a visitor, his countenance appeared to
change, and his legs to move forward with difficulty. Z.
hospites excipere, color mutari videbatur, pedesque

466

THE ANALECIS.

X. 11, III.

如

君-

也

大

(11

召

君二

夫

足

使

曰

膿

如

淑

闇

如

色

也

11- 曰

闇

ill

勃

如

higher Ministers he spoke respectfully ；
2. but when the Prince was present, his
movements were nervous, though self-
possessed.

CHAPTER HI— I. When the Prince

summoned him to receive a visitor, his

expression seemed to change, and his legs

467

X. Ill, IV. THE ANALECTS.

erant veluti impediti. K. When to see a visitor out,

he would start up with attention. Couv. I'avi de son
visage semblait change et sa demarche embarrassee.

2. It is difficult to decide whether Confucius was acting
as middle nuncio 承、 or as doyen 上、 See Legge's note
hereon. C. 所與立 、謂 同爲擯 者也、 His co-
nuncios. 揖 左人則 左其手 etc. When bowing to
those on the left he left-handed his bow, etc. 擔、 整貌
Straight. L. He inclined himself to the other officers
among whom he stood, moving his left or right arm etc.
but keeping the skirt of his robe before and behind evenly-
adjusted. Z. Obsalutans quibuscum stabat, sinistrabat
dextrabatne manus, etc. K. make obeisance to receive the
command ； then bowing right and left to officers in atten-
dance and adjusting etc. Couv. Pour saluer les hotes a

leur arrivee, il joignait les mains, tournait seulement les

mains jointes a droite etc. (vers les botes......) etc.

3. L. hastened forward, with his arms like the wings of
a t>ird. Z. citato gradu introducebat, alas pandentis instar.
K, he would quicken his step, or walk out, not stiffly, but
with dignity and ease. Couv. En introduisant les hotes, il
marchait comme les ailes d'un oiseau.

4. 復命 Returned his commission. C. 舒君敬 也
To release the Prince from his attitude of respect. L. The
visitor ,not turning round any more.

CHAPTER IV. ― HIS BEARING AT AN AU-
DIENCE.—i. C. 鞠躬、 曲身也 To stoop, bow.
公門、 高大、 而若 不容、 敬 之至也 His action,
in so high a gate was the acme of respect. L. bend his
body, as if it were not sufficient to admit him. Z. inclinato

468

THE ANALliCTS.

X. Ill, IV.

as it were bent under him. 2. As he saluted
those who stood with him, on the right hand
or the left as occasion required, his robe in
front and behind hung straight and undis-
turbed ； 3. and, as he hastened forward, it
was as if with outstretched wings. 4. When
the visitor- had departed he always reported,
saying, " The Guest is no longer looking
back."

CHAPTER IV.— I. On entering the pal-
ace gate he appeared to stoop, as though
the gate were not high enough to admit him.
2. He never stood in the middle of the gate-

揖所與 立、 左 右

手、 衣 前 後、 擔 如

三

也。 趨 進， 翼 如 也(

Ips 退、 必. 復 命 曰、

.賓 不 」 顧 矣。

四 入 公 ■ 門、 鞠躬如

也、 如不 容。 ； 1^ 不

4^9

X. IV.

TJIE ANALECTS.

corpore. K. In entering the rooms of the palace, bend

low his body at the door etc. Couv.. se courbait

trop basse pour le laisser passer. The Imperial palace had
5 courts with 5 gates, a Prince's had 3 courts and gates,
庫、 準 and 路、 Uie 公 was the 庫 門、

2. C. 中門、 中於 門也、 謂當 根闈之 間 、 君
出入之 處也： ） i.e. in the centre between the side post
and the central post, this being the Prince's privilege. The
rule was that officers should keep to the right of the central
post but not tread on the threshhold. L. When stand-
ing, not occupy the etc., when he passed in and out,

threshhold. Z. stans non tenebat medium portae,

incedens etc. K. In the room he would never stand right
before the door, nor in entering etc. Couv. Au milieu de
rentree ； en niarchant, il evitait seuil.

3. C. 位、 君之虛 位、 謂 門房之 間、 人 君
宁立 之處、 丁 he unoccupied place (or throne) of the
prince, i.e. a place between the door and the screen where
the prince stood to receive homage on his way to the dais,
and which Confucius had to pass on his way to the Throne
room. (There is nothing in the text itself to justify this
interpretation though probably it is the correct one.) L.

the vacant place of the prince and his words came as if

he had hardly breath to utter them. Z. r'egiam sedem,

etc. K. passing into the Presence Chamber speak only

in whispers. Couv. du siege du prince.

4. C. The rule for ascending the dais was to hold up
the skirt a foot high with both hands 恐 職之而 ffi
跌、 失容也 for fear of tripping and losing face. L. He
ascended the reception hall etc. holding in his breath also

470

THE ANALECTS. X. IV.

way, nor in going through did he step on
the sill. 3. As he passed the Throne he
wore a constrained expression, his legs ap-
peared to bend, and words seemed to fail
him. 4. As he ascended the Audience Hall,
holding up his skirt, he appeared to stoop,

中門、 行不 履閾。

Is 位、 色勃 如 也、

足躧 如也、 其 言

似不 足者。 ii 齊

升堂、 鞠躬 如也、

471

X. IV, V.

THE ANALECTS.

etc. Z ascendebat aulum, quasi non respiret. K.

the steps leading to the throne afi aid to breathe. Couv.

a la salle ne pouvait plus respirer.

5. C. The 進 here is believed to be a gloss. 等、 階
之級 A step. 逞、 放 也 Relax 怡 恰、 和 悅 也
Tranquil and pleased. L. When he came out etc. relax his

countenance and had a satisfied look arms like wings,

still showed respectful uneasiness. Z. Egressus,

laetoque fiebat ore ； venerabundus erat. K. relax his

countenance and assume his ordinary look walk with

ease and dignity to resume his place among the courtiers,
looking diffident, with awe and attention. Couv. En sort-
ant, son air accoutuine ； il paraissait affable et joyeux

une crainte respectueuse.

CHAPTER v.— AS ENVOY.— The 圭 was a jade
sceptre or mace, —- possibly a link with the Stone Age.
C. says there is no evidence that Confucius ever acted in
this capacity, which was a noble's duty, and that this
clause is a summary of his teaching on the matter, i. C.

圭、 諸 侯-命 圭、 聘 問 鄰 國、 則 使大 夫執以

通 信 A baron's emblem of authority carried by a minis-
ter when acting as envoy to a neighbouring State. 上 etc.
on a level with the heart. 如 有 循 etc., 言、 1 斤不離
地、 如 綠 物、 Without lifting his feet, as if something
were attached to them. L. When he was carrying the

septre not able to bear its weight. He did not hold it

higher than the position of the hands in making a bow, etc.

His countenance . . look apprehensive, and he dragged

his feet along held by something to the ground. Z.

Tenens sceptrum etc. mutabat quasi praelians colorem,

472

THE ANALECTS,

X. IV, V.

and he held his breath as if he dare not
breathe. 5. On coming forth from his
Audience, after descending the first step his
expression relaxed into one of relief; at the
bottom of the steps he hastened forward as
with outstretched wings, and on regaining
his place he maintained an attitude of ner-
vous respect.

CHAPTER v.— I. He carried the ducal
mace with bent back, as if unequal to its
weight, neither higher than when making a

释氣、 似不 息 者。：

la, 降一等 、逞 顏一

色、 怡 怡如也 ，沒一

一

階、 趨進、 翼如 也， 一

丄

, 復其位 、淑错 如一

也。 二

五 t 圭、 鞠酌如 也、 一

一

r 一

P f 券， L S 口耳 、-

473

X. V, VI,

THE ANALECTS.

pedesque vix attolebat quasi haberet impedimentum. K.
When he had to cany the sceptre etc. not higher than his

forehead or lower than his chest, slow, measured steps.

Couv. la tablette comme s'il avait salue (c-a-d. a la

hauteur de la tete), I'air d'un homme qui tremble de

peur. II levait a peine les pieds ， comme s'il avait

cherche a suivre les trace de quelqu'un.

2. C. 享、 獻也 To offer. 容色、 和也 Tranquil-
ly, a placid appearance. Z. comem vultum. K. At a
public reception in the foreign courts etc. he behaved with
great dignity. Couv un air affable et joyeux.

3. C. 偸 f 兪、 貝 又 和 也 Increased serenity. L.
highly pleased. Z. laetabundus erat. K. genial and en-
gaging in his manners. Couv. encore plus affable.

CHAPTER VI.— HIS DRESS.— i. C. takes 君 子
to mean Confucius, but here again it has been suggested
that 君 子 means : The princely man does not etc., and
that we have here a summary of Confucius' teaching
rather than his own action. 靴、 深靑揭 赤色、 齊
服 ^J, A dark blue blended with carnation ； the colour ot
fasting garments ； 練、 錄也 a lighter purple, the third
year's mourning- colour. 飾、 頜 綠 [ji 、 The facings or

borders of the collar. L. The superior man a deep

purple or a puce colour, in the ornaments of his dress. Z.

sapiens noster violaceum colossinumque limb urn. K.

A gentleman should never permit anything crimson or

scarlet etc. Couv. Ce grand sage rouge tirant sur le

bleu rouge tirant sur le noir.

、 2. C. 紅 and 紫 are 間 色 , 不 正 intermediate, not
primary colours (i.e. 靑 黄赤黑 白）； moreover 近 於

474

THE ANALECTS.

X. V, VI.

八

飾

君-

私三

循

下

紅二

子

K * ―

孚—

足

如

紫

不

偸

不

以

偸

有

勃

以

紺

如

容

如

爲

色

有

戰

bow, nor lower than when offering a gift :
his expression, too, was perturbed and anxi-
ous, and he dragged his feet as if something
were trailing behind. 2. While offering the
presents (with which he was commissioned)
he wore an easy look ； 3. and at the sub-
sequent private audience he bore himself
with amiability.

CHAPTER VI.— I. He did not wear
facings of purple or mauve, 2. nor even in

475

X. VI.

THE ANALECTS.

婦 人女子 之服也 too feminine. 藝 服、 私居 服

mufti. L. Even in his undress red or reddish colours.

Z. rubro et purpureo colore ordinariis vestibus. K.

underclothing red or reddish. Couv. vetements or-

dinaires rouge tirant sur le bleu, violette.

3. C. 诊、 單也 Unlined. 葛 之 精 者、 曰 綠、
廳者、 曰 絡二 Fine loose woven (linen) was called
綠、 coarser 絡、 表面 出之、 謂先著 裏衣、 表
稀 '裕 而出之 於 夕"!*、 Over his inner garment he wore
as an outer garment etc. L. single garment either of

coarse or fine texture displayed over an inner garment.

Z. exterioreni, ct superinducere illam. K. gauze or grass-
cloth something underneath worn next to the skin.

Couv. Sous une tunique de chanvTe d'un tissu peu serre.

4. Black for Court dress, white for embassies, yellow for
certain sacrifices. C. 緇、 黑色、 煞裘、 用黑羊 皮。
Black, and the lambskin was also black. C. says the '甕
裘 was white. L. Over lamb's fur he wore a garment of
black etc. Z. Nigra- vestri agnina pelle subsuta erat, etc.
K. line a black suit with lambskin etc. Couv, une t unique
noire sur une tunique doublee de etc.

5. C. 長、 欲 其 溫、 短 右抉、 所以便 作 事、
Long for warmth, with a short right sleeve for convenience
in working. L. The fur robe of his undress was long,
with etc. short. Z. contracta dextera manica. K. a little
short. Couv. plus courte que la gauche.

6. This sleeping dress is said to be one used during
fasting, and the clause is supposed to have got here by
mistake instead of after the first clause hi Chapter VII.
The length and a half was in order to 覆足 cover the

THE ANALECTS.

X. VI.

必六

褻五

覺

緇四

褻

有

-裘

衣

必

寢

_焉

黃

生

衰

炉
田

衣

而

右

狐

素

出

■ ■ ■ M

衣

之

undress did he use red or crimson. 3. In
the hot weather he wore an unlined gown 01
fine or loose-woven material, but always
outside and over another. 4. With a black

robe he wore black lambskin, with a light

、》

robe fawn, and with a yellow robe fox.
5. His undress fur gown was long, with the
right sleeve cut short. 6. He always had

477

X. VI.

THE ANALECTS.

fe 丄 L. He required his sleeping dress etc. Z. and

Couv. put it with Cap. 7. K. change of nightdress as

long again as the trunk of his body.

7. C. 私 居 At hoHiC. L. When staying at home
etc. Z. domi. K. When at home in winter. Couv. a la
maison.

8. C. 無 故玉不 去身、 饍礪之 屬亦皆 佩

也 Did not unnecessarily reject ornaments and also wore
all the usual girdle appendages, bodkin, sharpener, etc.
L. put off mourning.. ...all the appendages of the girdle.
Z. nihil quod omitteret zonae suspendere. K. any orna-
ments or appendages on the girdle etc. Couv. divers
objets SLispendus a la ceinture.

9. The Court or curtain skirt was as wide at the top as

the bottom. L. His undergarment, except required

, curtain shape, was made of silk cut narrow above and

wide below. Z. Nisi esset sinuosus limus, utique suturis

clistinguebatur. K. His undergarment, except worn

as an apron (Like the Free Masons now) on State oc-
casions, cut pointed on the upper part. Couv

moins large a la ceinture qu'a etc.

10. C. 喪主 素、 吉 主 玄、 ^ 必 變 服、 所 以
哀 死、 Mourning colour was a natural undyed colour,
festive was black, etc. L. He did not wear etc. on a visit
of condolence. Z. ad lugubre officium. K. on a visit
etc. dark blue hat. Couv. Pleurer les morts.

1 1. 吉月、 月朔、 The first of the month : ― said to
refer to when he was in office in Lu. L. On the first etc.
he put on etc. Z. Nova luna omnino etc. K. On the first
etc. he should always put on his full uniform when he goes

478

THE ANALECTS.

X. VI.

必

冠

必

所

厚

朝

不

殺

不

以

有

服

以

之。

居

而

弔

主十

非九

狐.

士十
a 一

裘

帷

絡

月、

玄

之

his sleeping garment made half as long
again as his body. 7. He had thick fox or
badger for home wear. 8. When out of
mourning he omitted none of the usual
ornaments. 9 His skirts, all save his Court
skirt, he always shaped toward the waist.
10. He did not pay visits of condolence in
dark lamb's fur or a dark hat. 1 1 . At the
new moon he always put on his Court robes
and presented himself at Court.

479

X. VI， Vir, VIII. THE ANALECTS.

to Court. Couv. Le premier jour etc. il ne manquait
etc,

CHAPTER VIL— WHEN FASTING. — Cf. Mt. VI.
16-18. The sixth clause of the last chapter is said to
belong to the end of this clause, 齊 idem 齋、 C 齊必
沐 浴、 浴 竟、 即 著 明 衣、 Bathing preceded fasting,
and after the bath clean clothes were put on. L. he
thought it necessary to have his clothes brightly clean and

made etc. Z. omnino nitida veste, ex tela. K. when

he fasts and gives himself up to prayer, he should

bright clean suit of plain cloth. Couv. une tunique de
toile reservee pour les jours de purification.

2. C. Abstained from wine and meat, (or strongly

flavoured edibles). 不飮酒 、不 薪葷。 L to

change his food, ...... place where he commonly sat etc.

Z. mutabat victum, sedem. K. should always change

the ordinary articles of food, and move out of his usual
sitting room. Couv. II changeait de nourriture et d'ap-
partement.

CHAPTER VIII.— HIS FOOD.— i. C. 食、 飯 也
Cooked rice ； 精、 驚 也 milled white. 不厭、 言以
是爲善 、非 謂 必 欲如是 <No dislike to' means
he counted it best so, but did not demand it. L. did not

dislike rice finely cleaned, . . . minced meat cut quite

small. Z. Oryzam non respuebat mundatani, minutalia

minutissinie. K. rice finely cleaned meat, when stew-
ed, cut in small pieces. Couv. . que sa bouillie fut faire
d'un riz tres pur, et son hachis tres fiii.

2. C. 鐘、 飯傷熱 濕也、 Affected by heat and
damp. 歸、 眛變也 turning bad. 魚爛 曰餒、 肉

48o

THE ANALECTS.

X. VII, VIII.

八

七

厭

食一

遷

齊、 二

m、

細

不

坐

必

会二

厭

有

饋

食、

明

而

膾

居

不

必

布

CHAPTER VII.— I. When fasting he
always wore a spotless suit of linen cloth.
2. When fasting, too, he always altered his
diet, and in his dwelling always changed his
seat.

CHAPTER VIIL— I. He had no objec-
tion to his rice being of the finest, nor to
having his meat finely minced. 2. Rice
affected by the weather, or turned, he' would
not eat, nor fish that was unsound, nor flesh

481

X. VIII.

THE ANALECTS.

腐 曰 敗、 Decaying, putrid. | 任、 烹 調 生熟之 節、
Under or overcooked. 不時、 五穀 不成、 果實未
熟 之 類 0 Immature. L. injured by heat and damp

and turned sour, nor fish or flesh gone. He did not

eat what was discoloured, bad flavour, ill-cooked

not in season. Z. Oryzam mucidam etc. piscem put-

rescentem etc. vitiose preparata etc. nondum matura non

edebat. K. unwholesome colour flavour ； spoilt in

cooking, out of its season. Couv un mets qui

n'etait pas cuit convenablement, ni un fruit pas assez

mur.

3. L. meat not cut properly without its

proper sauce. Z non instructa suo embammate etc.

K. not properly cut proper sauces. Couv. coupe

d'une maiiiere reguliere pas ete assaisonne avec la

sauce convenable.

4. Note IX. 15. C. 食 以穀爲 主、 故 不使肉
勝 食氣、 Grain being man's staple food etc 酒以爲

人 合歡、 故不 爲量、 但以醉 爲節、 而不及
亂 耳〇 Wine is for man's exhilaration so he did not stint
it, barring only intoxication and confusion. I.. Though

there might be a large quantity of meat, not allow

exceed the due proportion of the rice laid down 110

limit for himself, not confused by it. Z ut

excederent oryzae succuiii ； quin deviniret ad turba-

tionem. K exceed a due proportion to the rice he

took limit, excess. Couv pas plus de viande

que de npurriture vegetale pas determinee jusqu'a

lui troubler la raison.

5- C. 恐不 精潔、 或傷 人也、 Lest they should

482

THE ANALECTS.

X. VIII.

that was gone. Neither would he eat any-
thing discoloured, nor that smelt, nor that
was under or over-cooked, or not in season.
3. He would not eat anything improperly
cut, nor anything served without its proper
seasoning. 4. However much meat there
might be he did not allow what he took to
exceed the flavour of the rice ； only in wine
he had no set limit, short of mental con-
fusion. 5. Bought wine or dried meat from

483

多、 其不食 、惡： ^魚
不 醬正不 不色體
使不不 時：^ 惡而
勝食、 不 失不肉

食 IT 不 食飪食 敗

0 » 、

^雖得 割-— 不臭不

惟 酒 無 量， 不 及

亂。 &酒 市脯不

X. VIII.

THE ANALECTS.

not be good in quality or clean, and perhaps harmful. L.

wine and dried meat bought in the market. Z. mer-

catum vinum etc. K. bought where exposed for sale.

Couv. qui eussent ete achetees.

6. Or, Did not reject ginger when eating ； ― from which,
and other evidence in this chapter, it mig、ht be inferred that
he had a student's indifferent digestion. C. 墓通 flji 明、
去稳惡 〇 Ginger brightens the spirits and purges away
unpleasant secretions. L. He was never without ginger
when he ate. Z. Non abstruebat gingiberis esu. K. He
would always have ginger served on the table. Couv.
similar.

7- C. 適可 而止、 無貪 心 也、 Stopping at the
right point, and without gluttony. L. He did not eat
much. Z. Hand nimius comedebet. K. never ate much.
Couv. pas avec exces.

8. Cf. Cap. XIII. C. 助祭於 公、 所 得 舴、 歸
即 頒 賜：） When assisting etc. on returning home he
promptly shared his allowance of flesh with others. 不 俟
經 宿者、 不留神 惠 也。 By not keeping it over-
night he did not delay the favour of the gods. After three
days the meat would go bad 必 敗 -而 人不 食之、
是褒鬼 之 餘 也 and men would refuse to eat
it, which would be a slight on what the gods had Idt over.
(Cf. The Ritualist's post-eucharistic solicitude). L. When

at the Prince's sacrifice,, he did r.ot keep etc. overnight.

If kept over three days, people could not eat it. Z

nec per noctem servabat carries ； excessissent tres dies,

nemo comederet eas. K. After a public sacrifice etc

if kept over three days he would not allow it to be eaten

484

THE ANALECTS.

X。 VIII.

the market he would not eat. 6. He was
never without ginger at his meals ； y. but
he was not a great eater. 8. After the
sacrifices in the ducal temple he never kept
his share of the flesh overnight, nor the flesh
of his ancestral sacrifices more than three

days, lest after three days it might not be

485 、

食。 撒 薑 食。 F

多食。 il- 於 公、 不

宿肉、 祭 肉不出

三 日、 出 三 日、 不

X. viir, IX.

THE ANALECTS,

Couv une oblation dans le palais offerte a ses

parents defunts. Au-dela de trois jours, il ne I'aurait pas
niangee.

9- C. 答述 曰語、 自言 曰言、 To narrate in
reply is 語 ； to talk spontaneously is 言、 范 氏 曰、 聖

人 存心不 fill 、當食 而食、 當寢 而寢、 He kept
his mind single ； when eating was in order, he ate, when
sleeping he slept. Another far-fetched reason approvingly-
quoted is that the lungs are the lord of the breath, whence
also the voice proceeds, sleeping and eating block the
passage and talking might be injurious : L. When eating,
he did not converse. When in bed he did not speak. Z.

Come dens non confabulatur, loquebatur. K. would

not speak, talk. Couv ne discutait aucune discus-
sion.

lO. The 瓜 is read as if 必 but the oldest commentator
孔安國 makes the stop after 瓜 and not after 囊、 C.
古人 飮食、 每 種各出 少 許、 置之豆 間 之

地、 以祭 先代始 爲飮食 之人、 不忘本 也 3

The ancients placed a little of each dish between the other
dishes, in sacrifice to the inventor of cooked food, so that
he might not be forgotten. 齊、 嚴敬 貌也、 Grave,
solemn. L. Although etc. coarse rice and vegetable soup,

grave, respectful air. Z. omnino litabat, et certe cum

reverentia. K. plainest fare would always say grace

before he ate. Couv. ne manquait pas d'offrir quelque

chose a ses parents defunts, respect.

CHAPTER IX.— STRAIGHT EVEN WITH HIS
MAT.- -C. 謝氏 曰毫人 心安於 正、 故 於 位
之不 正者、 雖 /J 、不 處 0 His mind found no rest

486

THE ANALECTS.

X. VIII, IX.

eaten. 9. He did not converse while

eating, nor talk when in bed. 10. Though

his food were only coarse rice and vegetable

broth he invariably offered a little in sacrifice,

and always with solemnity.

CHAPTER IX.— He would not sit on

his mat unless it were straight.

487

食 之 矣。 I 良 不 語、

寢 不 言。 i 疏食

菜 羹、 瓜祭、 必齊

如也/

九 席不正 不坐。

X. IX, X.

THE ANALECTS.

away from rectitude etc. L. If his mat was not straight,
he di'i not sit on it. Z. Storea non recta, iion sedebat.

K properly and squarely laid etc. Couv. II ne s'as-

seyait pas pas placee selon les regies.

CHAPTER X.— RESPECT FOR ELDERS, AND
SPIRITS.— I. C. 杖者、 老 人 也、 六 十 杖 於
鄉 C The elders, who became so at sixty. 未出不
敢先、 旣 出不敢 後二 Did not presume to precede
them, nor to delay afterwards. L. When the villagers
were drinking together, on those who carried staffs going

out, he went out immediately after. Z convivabantur,

scipione utentibus egressis, tunc etc. K. public din-
ner as soon as the old people left. Couv. Quand

reunion avaient bu ensemble, apres les vieillards a

baton etc.

2. There were three 僵 in a year in the 3, 8, and 1 2
moons, of which the first was the nobles', the second the
Emperor's, and the third universal. The ceremony at the
popular one was a kind of " mumming," distantly related
to that which was common until a few years ago in the
north of England at the New Year. The Chinese modern
form of the winter 灘 is the Feast of Lanterns, now held
in the first moon. The ancient, like the modern, was for
the expulsion of demons. Although a 古 禮 it was ac-
companied with much buffoonery and uproar 雖 古 禮
而近於 戲:） Yet Confucius 亦必 朝服而 臨之、
felt it his duty to receive it on to his premises in full style
and with all respect, ― as the people receive and worship
the Dragon nowadays at the Feast of Lanterns. Another
view C. quotes approvingly is, that he did so lest his lares

488

THE ANALECTS,

X. X.

十

出、

斯

出

鄕二
人

人

飮

杖

CHAPTER X.—— 1. When his fellow vil-

lagers had a feast he only left after the elders

had departed. 2. When his fellow villagers

489

X. X, xr.

THE ANALECTS.

et penates should be alarmed 恐 其驚先 祖 五 ffiE 之
ijiljl、 and to induce them 欲 其： 《f^ 己而 安也、 to
trust in him and be at ease. The 昨 階、 were the 東
階 、 but whether of his house or ancestral temple is disput-
ed. L. When the villagers were going through their

ceremonies to etc eastern steps. Z. Vicanis con-

civibus supplicationem habentibus etc. K Purification

Festival, when the procession passed his house,

he standing on the left hand side of his house. (Mr.

Ku adds a note " In old China and in most Eastern coun
tries, sanitation forms a part of religion, not enforced by
police or gens d'armes," 一 which probably accounts for the

prevailing balminess of the atmosphere ！) Couv

supplications pour ecarter les maladies pestilentielles etc.

CHAPTER XL— ETIQUETTE AND MEDICINE.—
I. C. 拜 送 使 者、 in 親見之 敬也、 Showed
as much respect as if seeing his friend and not merely his

messenger. L. When etc. Z. itei ato salutabat tum-

que deducabat missum. K. enquiring after the health of
a friend etc. make obeisance twice and see him to the door.
Couv. puis il conduisait renvoye jusqu'a la porte.

2. 季 康 子、 see II, 20. C. 范 氏曰、 凡賜食
必嘗以 拜 〇 His custom was to acknowledge edible
presents by tasting them immediately on their arrival, see
1 3 ； and that seems to be the key to this. L. I do not
know it, I dare not taste it. Z. ego K'ieou nondum
cogno-sco, non audeo degu stare. K. Tell your Master I
do not know the nature of the drugs, therefore I shall be
afraid to use it. Couv. Je ne connais pas ce reniede ； je
n'oserai pas le prendre.

490

THE ANALECTS. X. X, XI.

十

達

而

〇

他

而

不

受

康二

立

敢

之、

子

再

於

held a procession to expel the pestilential
influences, he put on his Court robes and
stood on the eastern steps.

CHAPTER XL— I. When sending com-
plimentary enquiries to anyone in another
State, he bowed twice as he escorted his
messenger forth. 2. On K'ang Tzu sending
him a present of medicine he bowed and
accepted it, but said : "As I am not well
acquainted with it I do not dare to taste it."

491

難，， 报

, 皆。

, 尺於

拜而送

日、 丘 未

嘗。

X. XII, XIII.

THE ANALECTS.

CHAPTER XII.— HOW MUCH MORE IS A MAN
THAN SWINE— OR HORSES ！— Cf. Matt. VIII.
28-32. The 威 may have been the ducal stable which is
said to ha\'e had accommodation for 216 horses. C. 非
不 愛馬、 Not because he had no sympathy for horses,
but human beings were more important. 貴 人 賤 馬 理
當 此 〇 It is right that man should be valued above
horses. L. When he was at Court, on his return he said,
Has any man been hurt ？ etc. Z. idem. K. as he was

returning from etc. he heard on fire etc. Couv. a son

retour du palais, dit, Personiie n'a-t-il ete atteint par le feu ？
etc.

CHAPTER XIII.— HIS ATTITUDE TO HIS
PRINCE. ― It was and is the custom to share sacrificial flesh
with others, the partakers thereby sharing the food of the
"gods." C. 食恐或 錢 餘、 故不以 薦、 正 席
先嘗、 如對 君也、 Lest it had already been offered
he did not present it (to his ancestors) , but straightened his
mat etc. as if lie were facing the Prince. 言 先 嘗、 貝!]
餘當 以頒賜 矣、 i.e. first tasted it and then shared it
out to others. 腥、 生肉、 Uncooked. 熟 而 薦 之
祖 考、 榮君 易 也 〇 Cooked and offered it to his an-
cestors, to honour the Prince's present. 畜 之者、 人
君之惠 、無故 不敢殺 也 0 Showed kindness to
the Prince's favour, not daring to kill it without cause.

L. When the Prince sent him cooked meat, first

taste it and then give it away to others undressed

meat, offer it to the spirits of his ancestors. When etc.

Z priusque illud degustabat : litare majores :

alebat illud. K. taste it before he allowed others to taste

492

THE ANALECTS.

X. XII, xiii.

必

1 昜

/"、

賜

入

77；^

合
艮、

卞

十

小

賜

正

問

朝、

君

席、

CHAPTER XII.— When his stable was
burnt down, on coming forth from the Au-
dience he asked, " Is anyone hurt ？ ，， He
did not ask about the horses.

CHAPTER XIII— I. When the Prince
sent him a present of food, he always adjust-
ed his mat and first tasted it himself ； but if
the Prince's present were fresh meat, he
always had it cooked, and set it before his

493

X. XIII.

THE ANALFXTS.

it offer it first in sacrifice before his ancestors etc.

Coiiv. il le goutait siir une natte convenablement disposee

(sans I'offrir aux defunts) I'offrait aux defunts le

nourris-sait.

2. C. According to the 周 ipl the King had one
great daily dinner, whereat the chief cook handed him the
articles for sacrifice, and also tasted every dish before the
King partook. Host and guests were accustomed to join
in the sacrifice ； Confucius however refused to consider
himself as a guest, but merely as a subordinate. L. in
attendance on the Prince and joining- in the entertainment,
the Prince only sacrificed. 'He first tasted everything.
Z. Si assidens etc. principe litante, ipse ante gustabat.
K. after the prince had said grace he would first taste
the dishes. Couv. au moment ou celui-ci offrait des mets
au defunts, Confucius goutait les mets, (par un sentiment
de modestie etc.).

3. C. 東 首以受 生氣也 c He laid his head
to the east to obtain the life-giving influences, (said to be
the proper position of a sick person, but one would think
he did so to face the Prince seated on the north) . L.
When he was ill and the Prince came to visit him, he had
his head to the east, made his court robes etc. Z.
Aegrotans, si princeps etc. oriente obvertebat caput etc.
K. lie with his head to the east etc. Couv. Quand etc.

annonqait sa visite, vers 1 'orient, (apres avoir fait mettre

son lit aupres de la fenetre qui regard ait le midi) ； etc.

4- C. 急 趨君 命行出 而魏車 隨 之、 In
haste, his carriage following- after. L. When the Prince's
order called him, without waitino- etc. he went at once.

494

THE ANALECTS.

X. XIII.

飯

食

赐

加

於

生、

朝

君

必

服

視

君

畜

拖

祭

之

紳

東

先

侍二

ancestors. Were the Prince's present living
he always kept it alive. 2. When in attend-
ance on the Prince at a State dinner, while
the Prince sacrificed he (acted the subor-
dinate part of) first tasting the dishes.
3. When he was ill and the Prince came to
see him, he had his head laid to the east,
and his Court robes thrown over him, with

495

X. XIII, XIV, XV, XVI. THE ANALECTS.

Z. Non expectato curru ibat. K. immediately go on
foot without waiting etc. Couv. il s'y rendait a pied,
sans attend re que sa voiture fut attelee.

CHAPTER XIV.— IN THE TEMPLE. — Cf. III. 15 :
X, I.

CHAPTER XV.— TOWARDS HIS FRIENDS.—
I. Or, With me is his encoffinment. C. 朋 友以義
合、 死無所 歸、 不得不 瘦 0 Friendship is for
mutual aid, so when one dies without means to bury him,
his interment - becomes a duty. '歸 is taken as 依、 no
relatives to rely upon. L. When any of etc., if he had
no relations who could be depended on for the necessary
offices,... ...I will bury him. Z. si non esset ad quani

confugeretur, in me sit funeris cura. K. no one to

perform the last offices Leave it to me. I will bury

him. Couv. A la mort etc. s'il n'y avait aucun parent

pour prendre charge des funerailles, Je me charge des

obseques.

2. C. 敬 其 祖 考同與 己親、 He bowed, re-
specting his friend's ancestors as if they were his own.
L. carriages and horses, he did not bow. The only
present for which etc. flesh of sacrifice. Z. currus et
equi, si noii erant litatae carnes, non reddebat prostra-
tionem. K. carriages and horses etc. The only present
which he received with an obeisance etc. Couv. et des

chevaux, il ne faisait pas de salutation, a moins que ce

lie fut de la viande etc.

CHAPTER XVI. — IN BED AND ELSEWHERE.—
i' C. 尸、 謂偃臥 似 死人也 o Lying like some-
one dead. 居、 居 家、 容、 容 儀〇 At home ； foi'm-

496

THE ANALECTS. X. XIII, XIV, XV, XVI.

十

十 十
五 四

寢-

祭

之

朋-

入

行

君'

不

肉'

於

友

太

角

命

尸、

不

雖

我

？ E

居

拜

車

殯

無

每

不

朋二

所

事

俟

容

非

友

o£in

智

his sash drawn across. 4. When his Prince
commanded his presence, he did not wait
while his carriage was being yoked, but
started on foot.

CHAPTER XIV.— On entering the Im-
perial Ancestral Temple, he asked about
every detail.

CHAPTER XV.— I. When a friend died,
with no one to fall back upon, he would say,
" I will see to his funeral." 2. On receiving
a present from a friend, unless it were sacrifi-
cial flesh, he never made obeisance, not even
if it were a carriage and horses.

CHAPTER XVI.— I. In bed he did not

497

X. XVI.

THE ANALECTS.

ality. 惰慢之 氣不設 於身體 、雖 舒 布 其 四
體而亦 未嘗肆 耳〇 Even physically he would not
be remiss, for, though lie spread out his limbs, it was never
in uncontrolled fashion. L did not put on any form-
al deportment. Z. dormi non adducebat vultum. K.
straight on his back like etc. never use formality. Couv.

il ne s'etendait pas comnie etc son maintien

n'avait rien de trop grave.

2. Cf. IX, 9. C. 狎、 謂素 親狎、 An old and
near friend. 褻、 燕 見、 See in private. 貌、 謂 禮
貌、 Respect. L. in a morning dress, an acquaint-
ance, change countenance ； cap of full dress etc.

though he might be in undress, salute them in a cere-
monious manner. Z licet familiaritate conjunct-

um， licet privato loco, profecto adhibebat honorem.

K familiar acquaintance look grave and serious

himself might be in undress with ceremony and

punctiliousness. Couv fut-ce un ami intime, il

prenait un air de compassion aveugle, meme en particu-

lier, line marque de respect.

3. C. 式、 車 前 撗 木、 有 所 敬 則 俯 而 憑
之。 The 式 was the crossbar (armrest) in the carriage,
whereon to bow the head to shew respect when called for.
(As in sedan-chairs today). 服 版指邦 國圖籍 者 o
The 版 shewed the census of the country. 人 』1 '佳 萬 物
之靈而 王者之 所天也 ：） The people are the
soul of creation, whom kings look up to as to heaven.
According to the 周 when the census was presented
to the king he made obeisance in receiving it. 其下者
敢不敬 乎 o L, bowed forward to the crossbar etc.

498

THE ANALECTS. X. XVI.

瞽

必

見-

凶二

齊

服

雖

見

該

者

冕

式

必

者

雖

z、

以

與

狎

like a

corpse.

At home 1

le wore

formal air. 2 Whenever he saw anyone in
mourning, even though it were an intimate
acquaintance, his expression always changed,
and when he saw anyone in a cap of state,
or a blind man, even though not in public,
he always showed respect. 3. On meeting
anyone in deep mourning, he would bow to
the crossbar of his carriage, as he did

X. XVI, XVII. * THE ANALECTS.

tables of population. Z. seque inclinabat portanti

census tabulas. K. his head forward out of the carriage,

to bow procession carrying the mortality retuuis of

the population, Couv. il mettait les mains sur I'appui de

la voiture, et saluait par une inclination de la tete les

tablettes du cens etc.

4. C. 敬 主人之 禮、 非 以 其 饌 也。 Out of
respect to his host's courtesy, not for the sake of the

abundance. L. at an entertainment abundance of

provisions set before him, change countenance and rise

up. Z. opiparum convivium, profecto mutabat vultum
et assurgebat. K. whenever a dish m grand tenue was

brought to the table, look serious and rise up to thank

the host. Couv. il se levait et remerciait etc.

5. C. 迅、 疾也、 Severe. 烈、 孟也。 Fierce.
必變者 、所 以敬天 之怒。 To shew respect to
the anger of Heaven. The 史 言 己 says, Even it" it were
in the night he arose, attired himself in cap and gown and

sat there. L. violent wind, change countenance.

Z. Ad repentinuni tonitru etc. K , look grave and

serious. Couv. ou que le vent se dechainait, I'air de son
visage (tcaioignait son respect etc.).

CHAPTER XVIL— IN HIS CARRIAGE.— i. C.

君子莊 敬無所 不在、 升 車則見 於 此。 The
ideal man is staid everywhere, as may be seen even in
mounting a cart. L about to mount etc. Z. Conscen-
dens curriim, solebat re etc stans etc. K. stand in a
proper position etc. Couv. tenait le corps droit.

2. C. 內顧、 回視 {lL、 To look back. This also
was the law and commandment ； see |§ 言已、 顧不 遇

500

THE ANALECTS.

X. XVI, XVII.

十

您
紋

If
7T

讯五'

乂、

二

平

有

1+1

zi、

】

否

內

必

而

有 B

顧

執

作

盛

also to anyone carrying the census boards.
4. When entertained at a rich repast, he
always expressed his appreciation with an
altered look and by standing up, 5. On a
sudden clap of thunder, or a violent storm
of wind, he always changed countenance.

CHAPTER XVII,— I. When mounting
his carriage he always stood correctly, hold-
ing the mounting cord in his hand. 2. In

501

X. XVII, XVIII. THE ANALECTS.

穀、 he should not look back beyond the hub. L. did

not turn his head quite round, ...：.. talk hastily, point

etc. Z. non retro aspiciebat, etc. K. look straight

before without turning his head talk fast or point with

his fingers. Couv. ne regardait pas en arriere etc.

CHAPTER XVIII. ― EVEN THE PHEASANT
KNOWS ITS SEASON.— A- passage of acknowledged
difficulty. I. C. 言鳥 見人之 顔色不 善、 則

飛去、 或翔、 審視、 而後 下止； 人之 見幾而
作、 審擇 所處、 亦當 如此。 A bird on sec'nj
unkindly man flies, soars searching, and afterwards
settles, ― an example to man. 然此上 下必有 闕 文
矣、 But there are lacunae in both clauses. L. Seeing
the countenance, it instantly rises. It flies round, etc.
Z. Ad aspectum statim evolat volando circuit etc. K.
As they turned to look at it, it instantly arose, and hovering
about etc. Couv. Lorsq'un oiseau voit un homme a Fair
inenagant, il s'envole etc.

2. There are several explanations given of tliis fragment,
none of them satisfactory. The most usual is that Tzu Lu
caught and cooked the pheasant, Confucius smell \\ thrice
and rose, not eating it. 梁、 橋 也 o A biidge, L.
There is the hen-pheasant on the hill bridge. At its
season ！ At etc. Tsze-lu made a motion to it, etc. Z..
montano ponte ilia phasania, quam tempo ri ！ ut opportune ！
T-1. converse ad earn etc. K. Somebody said, Ah ！
pheasant on the hill ！ etc. You know the times ！ (Tzu
Lu) conned it over three times ； then 5^uddeniy understand-
ing the meaning made an exclamation, rose and went

away. Couv. Que cette faisane salt bien choisir son

502

THE ANALECTS.

X. XVII, XVIII.

十

後

化

不

力 1

曰二

舉

時

山

矣

不

粱

翔

親

子

而

指

the carriage he did not look behind, nor

speak hastily, nor point with his hands.

CHAPTER XVIIL— I. Seeing their

faces it rose, hovered about and settled

again. 2. (The Master) remarked : " Ah ！

hen-pheasant on the hill bridge, you know

your time ！ You know your time ！ ，， Tzu

503

X. XVIII. THE ANALECTS.

temps (pour s envoler et pour se reposer) ？ Tzeu-lou
s'etant tourne vers elle pour la prendre.

504

THE ANALECTS.

X. XVIII.

作 路

共

鳥

麵 禽

嗅
而

Lu motioned towards it, whereupon it smelt
at him three times and rose.

505

XI. I.

THE ANALECTS.

VOLUME VI.

BOOK XI.

HSIEN CHIN.
CHIEFLY CONCERNING THE DISCIPLES.

CONTENTS.— We here begin the 下論、 the latter
half of the Analects. This book XI, is attributed to the
disciples of 閱子驚 because it four times refers to his
sayings and doings, once styling him directly The Philoso-
pher Min (其 一直稱 閔 子)、 The book 評弟子
賢否、 discusses the merits of the disciples.

CHAPTER I.— MARBLE, NOT STUCCO. —先 進、
Those who first (or formerly) advanced, i.e. led the van of
progress.- 1. C. 先進 後進、 猶 言前輩 後輩、
Former and later generations. 野人謂 夕 f 之民、
Men from the wilds. With the ancients nature and art
(文 賀) were properly blended, ― now people refer to that
period as 質撲 simple, and consider it uncultivated, but
in this later period 文過 其質、 art has got the better of
nature, and now they call their period elegant 彬彬、 and
its representatives cultured gentlemen 君子、 周未 文勝、
故時人 之言如 此、 Refinement had become domin
ant at the end of the 周 dynasty and this is how they
talked 一 not recognising that they had become artificial.
不自知 其過於 丈也、 L. The men of former

506

THE ANALECTS.

XI.

VOLUME VI.
BOOK XI.

於 樂 子一

子 後 於

m 進 鱧

CHAPTER I.— I. The Master observed ：
In the arts of civilization our forerunners are
esteemed uncultivated, while in those arts,
their successors are looked upon as cultured

507

先進 第十一

曰、 先進

、 f B\

鱧 樂、 君

XI. I, 11.

THE ANALECTS.

^inies, in the matters of ceremonies and music, were rustics,
it is said, these latter times accomplished gentle-

men. Z. A Taj ores natu quoad civilitatem et harmoniam,

rustici habentur homines, posteriores sapientiores ex-

istimantur. K. Men of the last generation, arts and

refinements rule ； present generation polite.

Couv. En ce qui concerne rurbaniie et la musique, les

anciens passent pour des hommes peu civilises,

niodernes, sages.

2. C. 用之用 禮樂、 The 之 refers to 禮 樂、
L. If I have occasion to use those things, I follow, etc.
Z. sequar aevo priores. K. But in my practice I prefer
men of the last generation. Couv. Dans la pratique,
j'imite les anciens.

CHAPTER II. ― REMINSCENCES. ― Evidently a
remark made in Confucius' old age, after his return from
exile. I. For Ch'en and Ch'ai see Introduction. 從
To follow with. School. L. Of those who were with
me etc. none to be found to enter niy door. Z. qui me

comitabantur omnes no 11 frequentant scholam jam.

K followed me and shared hardships do not

now see one at niy door. Couv. qui ni'ont accompagne
aucun ne frequente plus inon ecole.

2. For these disciples see Intro. V. C. 弟子、

因 孔子之 言、 記此 十人、 而 並目其 所 長、

分爲四 科、 The disciples in consequence of Con-
fucius' remark recorded those ten names and clas-
sified them according to their (longcomings) strong
points into four groups. These ten are also known as
十 哲 the Ten Discerning Ones. Not all the virtuous

508

THE ANALECTS.

XI. I, II.

弓。

子

也

蔡

子-

先

如二

政

1 心

者、

進

用

统

冉

皆

從

冉

宰

伯

顏

不

我

則

有

及

於

吾

季

子

仲

閔

門

陳

從

gentlemen. 2. But when I have need of
those arts, I follow our forerunners.

CHAPTER II. —I. The Master said :
"Of all who were with me in, Ch'en and
Ch'ai, not one now comes to my door."
2. Noted for moral character there were
Yen Yuan, Min Tzu Ch'ien, Jan Niu and
Chung Kiing ； for gifts of speech Tsai Wo
and Tzu Kung ； for administrative ability,

509

XT. ir, HI, IV.

THE ANALECTS.

disciples are mei t"oned, e.g., Tseng Tzu, who was not with
him at the time he refers to. L. Distinguished for their

virtu 31IS principles and practice, ability in speech

administrative talents literary acquirements. Z, Pro

virtu te facundea, administratione literatura. K.

distinguished for godliness and conduct ； good

speakers ； administrative abilities ； literary pur-
suits. Couv remarquables par leur veilus,

luibilite a parler ； a gouvernei' ； erudition.

CHAPTER III.— HUI RECEPTIVE, NOT DISPU-
TATIOUS.—Cf II. 9 孔安國 the earliest Commen-
tator took 說 as 解 not as 悅、 C. 助我、 若 子 夏
之 起予 in III. 8. 顏子、 於 ® 人之言 、默識
心 通、 無所 疑 問、 He pondered over and personally
excogitated the Sage's words, and had no doubts to bring
for solution. Here Confucius speaks as if he had a griev-
ance 若 有滅、 though in truth he was deeply delighted
with him 其 實乃深 喜之、 L. gives me no assist-
ance. There is nothing that I say in which he does not
take delight. Z. non erat auxilio mihi ； ex meis enim
verbis nullum erat quod, etc. K. never gave me any

assistance at all. nothing in what I said to him with

which he was not satisfied. Couv. ne m'excitait pas a
parler, il etait content de tout ce que je disais.

CHAPTER IV.— MIN TZU CH'IEN'S FILIAL-
NESS. ― Or, Everybody speaks of him just as etc. For
間 see VIII. 21. C. 胡氏曰 、父 fg: a 弟稱其

孝友、 人皆 信 之無異 詞、 蓋其 孝友 之實
etc. His own family praised his filialness and friendship,
and everybody gave him credit therefor, taking no excep-

510

THE ANALECTS.

XI. II, III, IV

四 三

子無我 子夏路

o o

文
子

閡 吾非 m:
子 ' 言助 子

Jan Yu and Chi Lu ； and for literature and
learning Tzu Yu and Tzu Hsia.

CHAPTER III. ― The Master said :
" Hui was not one who gave me any assist-
ance. He was invariably satisfied with
whatever I said."

CHAPTER IV. ― The Master said:
" What a filial son Min Tzu Ch'ien has

511

曰、 回 也、

者 也、 於

所 不 說。

曰、 孝哉

XI. IV, V, VI. THE ANALFXTS,

tion, hence its reality, —— was manifest. L. Other people
say nothing of him different from the report of his etc. Z.

Alieni non discrepant ab praeconio. K. He was

indeed a good son. People found nothing in him different
from, etc. Couv. etait ' remarquable, etc. Les etrangeres
n'en parls pas autrement que, etc.

CHAPTER v.— THE WHITE SCEPTRE ODE.—
See V. I. Note the unusual use of 孔 子、 The Ode is
from 詩 經 III. iii. ii. 5. 白圭之 i!»I、 尙 可 磨

也、 斯言之 坫、 不 可 爲 也、

" The White Sceptre's flaw may be ground away,
But a flaw in my words has no remedy."

C. quoting from the 家 語 says -一 日 三復 jlfc 言、
He repeated it three (i.e. several) times a day. It was due
to his circumspect speech and conduct that Confucius
selected him for his niece's husband. L. was frequently
repeating white sceptre stone, etc. Z. saepe , Can-
didas tesserae. K. fond of repeating the verse, " A fleck
on a stone may be ground away ； A word misspoken will
remain alvvay." Couv. sou vent La tablette blanche.

CHAPTER VI. — YEN HUI'S LOVE OF STUDY.—
Cf. VI. 2, where Duke Ai,*is the interrogator and receives
a fuller reply, for C. 臣之 吿君、 不可 不 盡、 a
minister must answer his prince in full, ― which was less
requisite in the case of K'ang Tzu. For Chi K'ang Tzu
see II. 20. L. There \vas, etc. ； he loved to learn.
Unfortunately his appointed . time was short and he
died. Now there is no one who etc. as he did.

Z. fuit qui amabat sapientiae studium ； at infeliciter

b re vis fuit vitae et mortuus est, etc. K. There was, etc. ；

512

THE ANALECTS.

XI. ； V, V. VI,

been ！ No one takes exception to what his
parents and brothers have said of him ！ '"

CHAPTER v.— Nan Yung frequently
repeated the White Sceptre Ode. Confucius
gave him his elder brother's daughter to
wife.

CHAPTER VI.— Once when Chi K'ang.
Tzu asked which of the disciples was fond
of learning, the Master replied : " There
was Yen Hui who was fond of learning, but

513

等、 B\ .rp 入、、 K> :

父 母昆弟 之. 言。 一

E 南容！ 二復白 圭、 一

孔子以 其兄. 之 i

子 窭之。 一

一

六季康 子問弟 子一

一

孰爲好 ，學。 孔子 一

對曰、 有顏 回者一

XI. VI, VII.

THE ANALECTS.

he was a man of real culture. But unfortunately he died

in the prime of life no one like him. Couv. lequel

de ses disciples s'appliquait de tout son coeur a I'etude de

la sagesse Malheureusement il a peu vecu

personne ne I'egale.

chaptp:r vil— a poor thing, but mine

OWN. ― The authenticity of this clause seems dou-btfuL
Both 家 語 and 史 言己 indicate that Hui died before I 丄
As Dr. Legge points out, " Either the dates in them are
false, or this chapter is spurious." i. 顔 路 was Yen
Hui's father and one of his earliest disciples. See Intro.
V. The 掉 was a coffin cover or catafalque, made like
a coffin without a bottom and of decorated wood. 以 爲
之 掉、 to make him a shell. Confucius being an old man
seldom went to Court, and therefore would have little use
for his state carriage. C. 請爲椁 、欲賣 車以買
掉 也、 Desired to sell the carriage to buy a shell. L.
begged the carriage, etc. to sell and get an outer shell for

his sons coffin. Z. postulavit currum, ut faceret

inde conditorium. K. begged that Confucius would sell,
etc. to buy an outer case, etc. Couv. afin (de la vendre,
et) d'en employer le prix a acheter, etc.

2. Confucius' intense grief, see Caps 8 and g, probably
in excess of that over his own son, may have encouraged
the father to this action. 才 is often interpreted here by
德、 Of high character or not, yet each of us speaks
of his son. 鯉 Confucius' son, Intro. V. Confucius,
though not in office, still had his rank, and the 從 大 失
之後、 is deemed a 謙辭 modest form of expression.
C. quotes that Confucius once meeting the funeral of an

514

THE ANALECTS.

XI VI, VII.

unhappily his life was cut short and he
died, ― now there is none."

CHAPTER VII.— I. When Yen Yiian
died, Yen Lu begged for the Master's carri-
age in order to (sell it) and turn it into an
outer shell. 2. The Master answered :
" Gifted or not gifted, everyone speaks of his
own son. When Li died he had a coffin

515

好學、 不幸 短 命

死 矣. 今也則 4,1。

七敝淵 死、 顏 路 請

子 之車、 以爲之

椁。 曰、 才不 才、

亦 各 fp 一 U 其 子 也、

鯉也、 死、 有棺而

XL VII, VIII， IX. THE ANALECTS.

old host immediately yoked his horses to the hearse, but in
that case he could get his horses back, whereas here he is
requested to put his 命 車 royally commanded chariot on
the ijj public market, a thing he would not do for his own
son. Hui's family was poor, see VI. g, and one may
infer from this strange request that Confucius also was not
well off, that Yen Lu knew it and requested the 】oan just
as it is no uncommon thing to-day for a Chinese to borrow
an article from a friend to pawn. L. Everyone calls his son
his son, whether, etc. There was Li, etc. I would not
walk on foot, etc. because having followed in the rear it was
not proper that I should walk on foot. Z. ingemosa, etc.

imusquidque tamen praedicat suam sobolem ； quando

quidem ego sequutus etc. non possum pedester ire. K.
Talented, etc. a man's son will always be to him as no other

man's son As I have the honour to sit in the State

Council , not permitted to go on foot when I go out.

Couv. Aux yeux d'un pere, un fils est toujours un fils, etc.
Comme je viens immediate ment apres, etc. il ne convient
pas que j'aille a pied.

CHAPTER VIIL— THE DEATH OF HUI.— Or,
Heaven is making an end of me. 喪 To lose, bereave of,
destroy. C. 噫,、 傷 痛 聲、 A cry of pain. He grieved
that none would be left to band on the torch. 悼 道 無傳、
I.. Alas ！ Ileaven is destroying me ！ Z. heu ！ Coeliim

me extincsit, perdidit ！ K. When Confucius first

heard the news, etc. Oh! Oh ！ God has forsaken me ！
Couv. Helas ！ le Ciel m'a ote la vie ！

CHAPTER IX. — PASSIONATE GRIEF OVER
HUI. ― I. Or, Burst into heart-breaking grief. His fol-

516

THE ANALECTS. XI. VII, VIII, IX,

but no shell. I did not walk on foot to
provide a shell for him, for I have to follow
behind the great officers of State and may
not go afoot."

CHAPTER VIIL— When Yen Yiian
died the Master said : " Alas ！ Heaven
has bereft me ； Heaven has bereft me."

CHAPTER IX.— I. When Yen Yuan
died the Master bewailed him with exceeding

517

無 椁， 吾 不徒行

以爲之 椁， 以 吾

從 大夫之 後、 不

可徒 行也。

八顏淵 死、 子 曰、 噫、

天喪予 y 天喪 予。

九 i . 淵死、 子哭之

XI. IX， X.

THE ANALECTS.

lowers said, Sir ！ you will break your heart, etc. C.
働、 哀 過 也、 Grief beyond bounds. L. bewailed him
exceedingly. Master, your grief is excessive. Z. luxit
eum efflictam ； asseclae dixerunt : magister dolet nimium.
K. burst into a paroxysm of grief. Sir, you are grieving
too exceedingly. Couv. pleura amerement, etc. Maitre,
votre douleur est excessive.

2. C. 哀傷 之至、 不 自 知也、 So extreme
that he had not perceived it. L. Is it excessive ？ Z.
fuit nimius dolor ？ K. Am I ？ Couv. Ma douleur est-
elle excessive ？

3. If there may not be 非 such a 夫 man's 人 之 on
account of g grief 慟 etc. 備旨 remarks 非爲夫
人慟 S 爲何人 ◦ 夫、 This, such. C. 夭人 謂
顔 淵 i'e' Yen Yiian. L. If I am not to mourn bitterly
for this man, etc. Z. At si non hujus viri causa per doles-
cam, etc. K. But if I do not grieve exceedingly for
him, etc. Couv. S'll y a lieu d'eprouver jamais une
grande affliction, n'tst-ce pas apres la perte d'un tel
homme ？

CHAPTER X.— HUI'S SUMPTUOUS FUNERAL,
― I- P"3 A in the old commentaries is interpreted as
Yen Hui's disciple?, but the modern rendering is usually
his fellow disciples. C. 喪具 稱家之 有無、 貧而
厚 葬不循 理也、 Funerals should all be according
to the possessions of the family, poverty and a rich funeral
are discordant. L. The disciples wished to give him a

great funeral You may not do so. Z. ipsius alumni

volebant opulenter sepelire ilium Non decet. K. C's

other disciples great funeral. Do not do so for my

518

THE ANALECT5.

XI. IX, X.

grief, whereupon his followers said to him,
" Sir ！ You are carrying • your grief to
excess." 2. " Have I gone to excess ？ ，，
asked he. 3. "But if I may not grieve
exceedingly over this man, for whom shall I
grieve ？ ，，

CHAPTER X.— I. When Yen Hui died
the other disciples proposed to give him an
imposing funeral, to which the Master said :
" It will not do." 2. Nevertheless they
buried him sumptuously. 3. " Hui ！ " said

慟， 從者曰 、子慟

矣、 l^n、 有 慟 乎、 I：

夫人之 篇慟、 而

誰 ST

十 i 淵死、 門人欲

厚葬之 。子曰 、不

可。 i: 人厚葬 之_

-一

子曰、 回也、 視予

519

IX. X, XI.

THE ANALECTS.

sake. Couv. les disciples de Confucius voulurent faire de
grands frais pour sa sepulture.

2. C. 蓋顔路 聽之、 And his father yielded.
L. The disciples did bury hitii in great style. Z. muni-
fice tumularunt eum. K. gave him a grand funeral.
Couv. neanmoins a grands frais. '

3. Or, Hui ！ He regarded me, etc. ^ as in last
chapter. C. 歡 不得如 葬鯉之 得宜、 A sigh
that he was not allowed to bury him as he had bis own son.
L. Hui behaved towards me as his father. I have not been
able to treat him as a son. The fault is not mine ； it belongs

to you, O disciples. Z. habebat me sicut patrem

considerare ilium uti filium : non ex me fuit, sed ab istis
nonnuUis alumiiis. K. behaved, etc. not been able to

treat him as a son Ah ； gentlemen, it is your fault.

Couv. nie considerait comme son pere ； traiter comme

mon fils, c-a-d. I'enterrer pauvrement comme mon fils Li.
Ce n'est pas moi, etc. mais ces quelques disciples.

CHAPTER XL— THIS WORLD BEFORE THE
NEXT. ― Confucius evaded a difficult question, for though
he maintained, with scrupulous care, all the forms of \vor-
ship, his horizon was limited. But cf. lIL 12 ； V. I2 ;
VII. 20; 中庸、 Caps XVI， XIX, et al. ; and note the
remark in 家語、 卷二、 致 思、 That by 鬼 神
departed spirits are meant is shewn in Confucius' use of 鬼
alone in antithesis to 人、 C. The enquiry aimed at find-
ing out 祭 禮 之意、 the value of sacrifices. 死者人
之 所 必 有、 不+不 知、 皆 切 問 也、 Death is
common to all as everybody must know, and all are
earnestly inquisitive about it ； 然 非誠 敬足 以 事人、

520

THE ANALECTS.

XI. X, XI.

the Master, " You regarded me as a father,
while I am not permitted to regard you as
my son. But it is not I. It is these
disciples of mine."

CHAPTER XL— When Chi Lu asked

about his duty to the spirits the Master

replied : " While still unable to do your

521

猶 父 也、 予不

視猶 子也、 非我

也、 天

子 也。

十一 季 路問事 鬼神、

子曰、 未 能 事 人、

XI. XI, XII.

THE ANALECTS.

則 必 不 能 事 神 、 but he who does not with sincere
reverence fulfil his duty to men cannot do his duty to the
spirits ； 非 原始 而知所 以生、 則 必 不 能 反
終 而知所 以死、 and he who does not begin at the
beginning and learn the rationale of life, cannot turn to the
end and learn the rationale of death. 蓋幽明 始 終 ^

無二理 、但 學者之 有序、 不 可 躐 等、 For

darkness and light, beginning and end, are not originally
two different laws, nevertheless there are steps in the
process of learning, and they may not be leapt over.

程子曰 … … 死生 人 鬼一而 二、 二而 一 者
也、 Death and life, man & daimoii, are one and yet two,

two and yet one. 或言、 夫子 不吿、 子 路不知
此乃所 以深吿 之也、 Someone has said that
though Confucius did not inform Tzu Lu, who did not
understand, yet he gave him a profound answer. L While
you are not able to serve men, how can you serve their
spirits ？ While you do not know life, how can you know

about death ？ Z. nondum vales servire hominibus, qui

spiritibus ？ nondum scis vivere, qui scies mori ? K.

We cannot as yet do our duties to living men, why should

we enquire about our duties to dead men ？ know about

life, enquire about death ？ Couv. sur la maniere

d'honorer les esprits. Celui qui ne sait pas remplirses devoirs
en vers les hommes, comment saura-t-il honorer les esprits ？

Celui qui ne sait pas ce que c'est que la vie la mort ？

CHAPTER XII.— HIS PROPHESY RE TZU LU'S
DEATH. ― I. 閣 quiet, reserved, self-contained, see 13.
備 旨 says 剛 在和中 不見其 剛、 A blend of
resolve and calmness with the resolve invisible — iron hand

522

THE ANALECTS.

XI. XI, XII.

duty to the living, how can you do your
duty to the dead ？ " When he ventured to
ask about death, Confucius answered, " Not
yet understanding life how can you under-
sta,nd death ？ ，，

CHAPTER XIL— 1. Once when Ming

Tzu was standing by the Master's side he

523

焉 能 事鬼。 敢問

死、 曰， 未 知 生、 焉

矢 ^

十二 k 子侍側 、閽闈

如 也、 子 路、 行 行

XI. XII, XIII.

THE ANALECTS.

in velvet glove. ； f j 如、 Go-ahead, alert, active
備 旨 says 過 剛而歉 於 和、 Excess of resolve and
lack of moderation. C. says 剛 强 之 貌、 Firmness and
energy ； fljl bold, straightforward. 備 旨 says 和 苦
不 足、 岡 Ij 則 有 餘、 Insufficient calm and more than
enough determination. C. 子 樂得英 才而敎 育之、
The Sage rejoiced that he had obtained such character and
talent to train. L. bland and precise ； bold and soldierly,
free and straightforward manner. The Master was pleased.
Z. affabili ore, animosa specie, serio vultu ； Confucius gau-
debat. K. calm and self-possessed, upright and soldier-
like, frank and engaging. Confucius was pleased. Couv.
un air ferme et affable, brave et audacieux, serieux. Le
Maitre etait content.

2. C. The word 曰 is said to have preceded this clause
in the 漢 collection, others say that the 樂 is a mistake for
曰、 For the fulfilment of this natural prediction see Intro-
duction. L. Yu there ； he will not die a natural death. Z.
at iste Yeou, ait, hand nacturus suam mortem videtur. K.
There is, etc. I am afraid he will not die, etc. Couv. Un
homme comme lou, dit-il, ne peut mourir de mo it naturelle.

CHAPTER XIIL— MIN TZU'S RESERVE.— i. C.
長府、 藏名、 The name of the Treasury. 其來 久矣、
It was an ancient building. 藏貨 ttf 曰府、 A fu is a
place for valuables (silver, silk, etc. Cf. 倉 granary, 庫
arsenal). 爲、 蓋改 之、 Reconstruct, L. Some
parties in Lu were going to take down and rebuild, etc. Z.
reaedificaturi erant Perennitatis aerarium, K. proposed to
build a new State-house. Couv. Les ministres, etc. recon-
struire a neuf le magasin appele, etc.

524

THE ANALECTS.

XI. XII, xui.

如

子

魯一

死

若二

侃

如

之

人

然

由

心? L

til

何、

爲

如

冉

何

仍

長

不

有

必

府、

得

子

改

貫

閱二

其

looked so self-contained, Tzu Lu so full of
energy, and Jan Yu and Tzu Kung so frank
and fearless that the Master was highly
gratified. 2. (But, said he) " A man like Yu
will not come to a natural death."
• CHAPTER XIII— I. When the men of
Lu were for rebuilding the Long Treasury,
2. Min Tzu Ch'ien observed, " How would
it do to restore it as before ？ Why need it

52s

XI. XIII, XIV.

THE ANALECTS.

2. Or, Why not follow on the old one and enlarge it ？
C. 仍、 因也、 Following on. 貫、 事也、 Works,
style. 王氏曰 、 To rebuild would be hard on the peo-
ple and a burden on the finances 勞民傷 財、 L. Sup
pose it were repaired after the old style ； -— why must it be
altered and made anew ？ Z. si inhaereatis pristinae rei,
quod vobis videtur ? etc. K. Why not keep the old build-
ing and modify it to suit present circumstances ？ etc.
Couv. Si Von reparait I'ancien batiment, ne serait-ce pas
bien ？ etc.

3. Or, This man does not talk, but, etc. L. This etc.

sure to hit the point. Z. vel non loquitur ； omnino

obtinet attingere medium. K. always hits the mark.
Couv. ne parle pas a la legere ； quand il park, il parle tres
bien,

CHAPTER XIV.— A SCHOLAR IN THE WRONG
SCHOOL.— I. 於丘 之門、 Or, At Ch'iu's door.
The 瑟 was deemed a less refined instrument than the 琴、
the ".'cholar's lute." C. 程 子曰、 其灘之 不 和、
與己不 同也、 Its music was martial and not in
harmony with Confucius' mind. 家 語曰、 鼓瑟有
北 SIS 殺伐 之聲、 Drums and lutes are barbaric and
carry the air of battle. L. What has the lute of Yu to
do at my door ？ Z. cythara quid facit in K'ieou schola ？
K. That man with his trumpet-blowing should not be
permitted to come to my house. Couv. Pourqaoi la
guitare etc. se fait- ell e entendre dans mon ecole ？ .

2. Or, Has entered the temple but not its sanctuary.
C. 言子路 之學巳 造乎正 大光明 之域、
特 未深入 精徼之 奧耳、 That is, he had reached

526

THE ANALECTS.

XI. xiii, XIV.

十

罕一
厂

作

1 r

Z|、

丁

rb
td

口

丁

少

右

藥

中

人

子

門二

奚

不

be reconstructed ？ " 3. The Master said;
"This man seldom, speaks, but when he •
does he is sure to hit the mark."

CHAPTER XIV,— I. The Master said:

" What is Yu s harp doing in my school ？ ，，

2. The other disciples on hearing this ceased

to respect Tzu Lu, whereupon the Master

527

XL XIV, XV.

THE ANALECTS.

the borders of nobility oi character, but had not yet gone
deeply into the finer parts thereof. 堂、 The main hall,
室 the rooms. L. began not to respect etc. Yu has
ascended to the hall, though he has not yet passed into the
inner apartments. Z. exinde non reverentibus etc. ascen-
dit aulam, nondum introivit in penetralia, K. began to
look down upon etc. entered the gate, but not the house.
Couv. congurent du mepris pour etc. deja monte au temple

de la sagesse : pas encore penetre dans le sanctuaire.

CHAPTER XV.— EXCESS AND SHORTCOMING
EQUIVALENT.— I. 師 is 子 張、 and 商 is 子夏 vide

Intro. V. C. 子張才 高意廣 、而 好爲苟 難、 ft

常 過中、 Shih was of greater talent, with wider interests
and found of taking risks, hence he constantly went beyond
the line. 子夏篤 信謹守 、而親 模俠隘 、故 常
不 及、 Shang was simpler, more circumspect, and of
narrower mould, hence he constantly failed to reach the
line. L. was the superior. Z. sapientior. K. the better
' man, Couv. le plus sage.

2. C. 愈、 猶 勝也、 Surpass. L. Then the
superiority is with Shih, I suppose. Z. si ita， tunc Che
praecellit, nonne ？ K. the first man is better than the last.
Couv. D'apres cela, Cheu I'emporte-t-il sur Chang ？

3. C. 道以 中庸爲 至賢、 Tao deems the
golden mean the highest excellence. L. To go beyond is
as wrong as to fall short . Z. excedere aeque est ac non
pertingere. K. To go beyond the mark is just as bad as
not to come up to it. Couv. Depasser les liinites n'est pas
un moindre defaut que de rester en-dega.

528

THE ANALECTS. XI. XIV, XV.

十

五

said ： " Yu ！ he has ascended the hall,
though he has not yet entered the inner
rooms."

CHAPTER XV.— I. Tzu Kung asked
which was the better, Shih or Shang ？ The
Master replied : " Shih exceeds, Shang
comes short." 2. "So then," queried he,
"Shih surpasses Shang, eh?" 3. "To go
beyond the mark," replied the Master, "is
as bad as to come short of it." .'

nr 由 也、 升 堂 矣、

未 入於室 也。

^ 貢 問 師與商

也 孰 賢。 午 曰、 師

也過 U 商也 不及。

iir 然則師 愈 與。

子曰、 過猶 不 及。

529

XI. XVI, XVII. THE ANALECTS.

CHAPTER XVI.— NO DISCIPLE OF MINE.— Foi
求， i.e. 冉 求 see Intro. V. It was he who was the means
of Confucius' restoration from exile, see Intro.

1. 季氏、 See III, I. C. Duke Chou was of the
royal family, of great merit, and of high prestige and his
wealth was right and proper, 其富 宜矣、 but 季 氏
was only the minister of a noble and his wealth, greater
than that of Duke Chou, was obtained by usurpations on
his prince, or by grinding the people, yet Jati Yu not only
acted as his commissioner, but sought means to add to his
already ill-gotten wealth. I . The head, etc. collected his
imposts for him and increased his wealth. Z. ditatus erat
super, etc. pro illo conge rebat tributa, et sic accessione

ilium angebat. K. amassed immense wealth very

exacting in collecting imposts for him from the people on
his estate, thus increasing his master's already great wealth.

Couv plus riche que levait pour lui des taxes,

et augmentait encore son opulence.

2. C. 鳴 etc. 使門 人聲其 罪以責 之也，
Told the disciples to proclaim his wickedness and so rebuke
him. L. He is etc. My little children, beat the drum
and assail him. L noii est me us discipulus jam : vos
filiolos resonare tympano ad ilium impugnanduni decebit.
K. He is etc. Proclaim it aloud my children and assail

him. Couv n'est plus mon disciple. Mes chers

enfants, battez le tambour, et attaquez-le, vous ferez bien.

CHAPTER XVII. — SIMPLE, DULL, PRETEN-
TIOUS, VULGAR. ― This seems like a description of
the four when they entered his school, or of their natural
characteristics. No 子 曰 precedes these words and 吳 氏

530

THE ANALECTS.

XL XVI, XVII.

CHAPTER XVL— I. The Chief of the
Chi clan was richer than Duke Chou had
been, yet the disciple Ch'iu collected his
revenues for him and kept on still further
increasing his income. 2. " He is no
disciple of mine," said the Master, " You
may beat the drum, my sons, and attack
him."

CHAPTER XVII. — I. Ch'ai was simple-

531

十六 季 氏 富 於 周 公、

而求也 篇之聚

欽、 而 附 益之。

. 曰、 非吾 徒也。 小

子 鳴鼓而 攻之、

可 也。

t t 也 愚、 也 魯 1

XI. XVI r, XVIII. THE ANALECTS.

suggests that the next cap. belongs to this, the 子 曰 hav-
ing been misplaced. For these four disciples see Intro.
V. The four are 子 煞、 曾 子、 子 張、 and 子 路、

1. C. 愚 者、 智不足 、而厚 有餘、 Deficient
in wisdom, but with honesty to spare. The 家 語 records
that he -would not tread on (the Master's) shadow, kill an
exhibernating creature, or break sprouting vegetation, he
strictly observed his parents' funeral rites weeping blood
for three years, he never smiled, and when fleeing from
danger refused to take a short cut, or enter the city in
irregular fashion ； but he was of a character so just, that
his life was saved by a man, whose feet he had been com-
pelled as judge to have cut off in punishment.

2. ：^、 鈍 也 Dull, blow witted. 程子曰 、秦 '{1L、
竟以魯 得之、 Yet by his very slowness he won his
way.

3. 辟、 使 辟 也、 謂 習 於容止 、少誠 實也、

Practiced in deportment, but lacking sincerity.

4. n 唐、 粗 俗 也、 Coarse and vulgar. L. Ch'ai is

simple, , dull, specious coarse. Z. simplex,

obtusus, fucatus, agrestis. K. One was simple : another

was dull : specious, coarse. Couv. Tch'ai est

pen instruit, peu perspicase, plus soucieux d'une

belle apparence que de la vraie vertu ； pas assez poli.

CHAPTER XVIIL— POOR AND CONTENT, RICH
AND DISCONTENT,— 何 晏 joins this Cap. to the last.
I. C. 庶、 近也、 言 近道、 Near to the noble life. 屢
空、 數 至空匱 也、 Frequently down to a bare cupboard
一 yet undisturbed. L. He has nearly attained lo perfect
virtue. He is often in want. Z. Oh ！ ilie propior erat ！

532

THE ANALECTS. XI. XVII, XVIII.

十
八

于

til

二

也

rh 四
田

不

# 、

也

受

庶

喷

minded ； 2. Shen dull ； 3, Sh!h surface ；
4, Y u unrefined.

CHAPTER XVIIL— I. The Master said :
" Hui ！ he was almost perfect, yet he was
often in want. 2. T'zu was not content with

533

XI. XVIII， XIX.

THE ANALECTS.

plerumque rerum vacuus. K. almost perfect as a man ；
yet he is often reduced to want. Couv. presque attaint la
plus haute perfection. II etait ordinairement dans I'indig-
ence.

2. 賜 i.e. 子 貢 Intro. V. C. 命 謂 天 命、 The
will of Heaven. 貨殖、 貨 M' 殖也、 Goods
increased abundantly ；億、 意 度也、 calculations, judg-
ments. Although his contentment and love of the higher
life were not equal to Yen Hui's, he had much intelligence
and was able to 料 事而多 中、 weigh matters with
much precision. L. does not acquiesce in the appoint-
ments of Heaven, and his goods are increased by him. Yet
his judgments are often correct. Z. ejus cogitata tamen
plerumque quadrabant. K. The other man does not even

believe in religion, yet his possessions go on increasing

often right in his judgment of things. Couv. ne s'aban-
donne pas a la Providence ； il amasse des richesses ； mais
il est judicieux.

CHAPTER XIX.— A LAW TO HIMSELF.— (f 旨
takes 迹 as g 賢成 法、 that is, he lived in ignorance of

the settled 】aws of the sages, and 不 入 於室、 (See

Cap. 14) as 未 造精微 之域、 that it, he has not hap-
pened upon the region of categorical statement, 一 a law to
himself (cf. Rom. II. 1 3-15). C. 善 人 質 美 而未學 者、
A man of excellent natural qualities, but untrained. 程 子
says 踐 迹、 如 言 循 途 守 轍、 Like following the
road or keeping to the rut. Although he may be a good
man outside the recognised track, lie cannot arrive at the
聖人 之室、 abode of philosophical knowledge. 善 人
fe) (仁而 未志於 學 者、 He is bent on a life 01

534

THE ANALECTS. XL XVIII, XIX.

十

九

子 則 ，
張屢而
問中貨

善 殖

K m
之 億

his lot, and yet his goods increased abund-
antly ； nevertheless in his judgments he
often hit the mark."

CHAPTER XIX.— When Tzu Chang

asked what characterised the way of the man

of natural goodness, the Master replied :

535

XI. XIX, XX, XXr. THE ANALECTS.

Virtue but not on its theories. L. the characteristics of
the GOOD man. He does not tread in the footsteps of
others, but, moreover, he does not enter the chamber of the
sage. Z. bonae indolis hominuni conditioneni ； non cal-
cabant aliorum vestigia, sed nec introibunt in sapientiae
penetralia. K. An honest man does not cant, neither

does he profess esoterism. Couv. naturellenient boiis

lis ne marchent pas sur les traces des sages ； ils n'entre-

ront pas dans la sanctuaire de la sagesse.

CHAPTER XX.— JUDGE NOT BY APPEARANCE,
一 香龢 Discourse 篤 honest 是 this 與 may be granted. C,
言不 可以 言貌取 人也、 That is, One may not ' take
a man by his words or looks.' f 旦以 其言論 篤實、 etc.
L. If only because what a man says is reliable we grant
him (to be a chiin tzu) etc. If, because a man's discourse
appears solid and sincere, we allow him to be a good man,
is he really a superior man ？ or, gravity etc. Z. edis-
seiens solida statini approbatur : sed an verae virtutis est
vir, ail fucatae speciei homo (莊 is always taken literally,
not as 襄). K. Men now are in earnest in what they
profess. Are they really etc. That is what 1 should like
to know. Couv. De ce qu'un horn me fait des disserta-
tions solides sur la vertu, on ne doit pas juger aussitot
qu'il est vertueux. II laut examiner s'il est v raiment etc.

CHAPTER XXL— TO ONE A CURB, TO AN-
OTHER A SPUR.— Cf. V， xiii. 兼 both, to unite two in
one. C. 兼 人、 謂勝 人也、 i.e., surpasses others. 張 敬
夫曰、 聞義固 當勇爲 、然有 父兄在 、則 有不可

得 而專者 、若不 禀命而 行、 則 反傷於 義矣、
On hearing of a right course of action it certainly ought to

536

THE ANALECTS.

XI. XIX, XXI.

" He does not tread the beaten track, nor yet
does he enter into the inner sanctum of philo-
sophy."

CHAPTER XX. ― The Master said :
"That a man's address may be solid and
reliable, this one may grant, but does it
follow that he is a man of the higher type,
or is his seriousness only in appearance ？ "

CHAPTER XXL— When Tzu Lu asked
whether he should put what he heard into
immediate ' practice, the Master answered,
"You have parents and elders still living,
why should you at once put all you hear

537

道、 子曰、 不踐 迹、

亦 不入於 室。

二+ 子 曰、 論 篤 是 與、

君子 者乎、 色莊

者 ^。

二十一 子路問 間 斯行

XI. XXI.

THE ANALECTS.

be boldly followed, but when one's seniors are alive, one
may not always take sole and independent action, for if one
does not ask their permission before action, then one
offends against the right ； ― Tzil Lu the self-reliant would
naturally forget the interests of his elders, but Jan Ch'iu
was of the opposite nature, doing nothing on his own respon-
sibility. L. asked whether he should immediately carry
into practice what he heard. There are your father and
elder brothers to be consulted ； ― why should you act on
that principle of etc. I, Ch'ih, am perplexed, and venture
to ask you for an explanation. Ch'iu is retiring and slow,
therefore etc. Yu has more than his own share of energy
etc. Z. auditionem, statimque exsequar ？ Habes patrem
fratremque superstites ； secundum hoc, quomodo ipse audi-

tum etc. Jan Yeou etc. audita statimne perficiam ？

T'che dubio teneor, ausim etc. K'ieou quidem haesita-
bundus, ideo impuli ilium. Yeou duos valet homines, ideo
retraxi ilium. K. asked if he might at once carry out into
practise any truth which he bad learnt. No, you have the
wishes of your parents and of your old people at home to
consult. How can you take upon yourself to etc. The one

man is too diffident, encourage him ； too forward,

pull him back. Couv. Ouand je re (； ois un enseignement utile

dois-je le mettre en pratique immediatement? votre pere

et des freres plus ages que vous, Conviendrait il de

mettre aussitot a execution tout etc. Jen Ion niettie en

pratique sans retard tout ce qu'il apprenait de bon

Moi, Tch'eu, je suis dans I'incertitude etc. K'iou n'ose

pas avancer, je I'ai pousse en avant. lou a autant d'ardeur
et de hardiesse que deux, je I'ai arrete et tire en arriere.

538

THE ANALECTS.

XI. XXI.

也

聞

聞 父

斯

華

聞 聞

斯

諸

兼

敢

斯

斯兄

行

斯斯

行

如

子

故

行

行 在;

戰

由

行 行

之

故

進

子

m 求

子

也

冉

何

有

退

Z、

赤

子 也

問

公 子

有

其

父

Z。

由

求

也

B 問

有

聞

西 曰、

問

[if]

兄

into practice ？ ，， When Jan Yu asked whe-
ther he should put what he heard into
immediate practice, the Master answered,
" Put what you hear at once into practice."
Kung-hsi Hua. asked : "When Yu asked
if he should put the precepts he heard into
immediate practice, you, Sir, replied, ' You
have parents and elders alive ' ； but when
Ch'iu asked if he should put the precepts he
heard into immediate practice, you, Sir,
replied, ' Put what you hear at once into
practice.' As I am perplexed about your
meaning 1 venture to ask a solution."
" Ch'iu," answered the Master, " lags behind,
so I urged him forward ； but Yu has energy
for two men, so I held him back."

539

XI. XXII, XXIir. THE ANALECTS.

CHAPTER XXII.— HOW DARE I DTE WHILE
YOU LIVE ？ -Cf. IX, V. C. 後、 謂 相失 在後、
Got left behind. According to the laws of the ancient
kings, there were three for whom a man should be willing
to die, father, prince, and teacher 父 君師、 and Hui's
duty was to die with or for his Master, or ii' spared, seek
to avenge him. That he did not do so is ascribed to his
realization that the Master had a divine mission, and that his
life was therefore free from real danger. L. 1 thought
you had died. While you are alive, how should 1
presume to die ？ Z. ego existimabam te esse mortuuni.
Magistro superstite, Hui qui ausit mori. K. I was afraid

you had been killed how should I dare to allow myself

-to be killed. Couv. Je vous croyais mort comment

me serais-je pei'mis de m'exposer a la mo it.

CHAPTER XXIIl.— NEITHER NOBLE AS MI-
NISTERS, NOR SERVILE AS FOLLOWERS.— 子然
was the younger brother of 季 桓 the 季 氏 of III, i and
XI, xvi" in whose service Tzu I.u and Jan Tzu had found
employ. Despite that noble's character and conduct they
did not retire, hence Confucius calls them 具臣、 It is
stated that 子 然 hoped to win them over to the base pur-
poses of his brother, who had already got the ducal power
into his hands, and 已 有無君 之心、 already harboured
the design of getting rid of his prince. But though the disci-
ples had fallen below the Master's ideals, they were still far
removed from sharing in such a flagrant crime, i. L.
called great ministers. Z. appellaii magni administri. K.
considered statesmen. Couv. les talents necessaires pour
etre de grands rninistres.

540

THE ANALECTS. XI. XXII, XXIII,

由
ft

工二
卞

之

可

[15]

謂

曾

以

大

由

子

臣

CHAPTER XXIL— When the Master
was put in peril in K'uang, Yen Hui fell
behind. On the Master saying to him, " I
thought you were dead," he replied, " While
you, Sir, live, how should I dare to die ？ "

CHAPTER XXIII.— I. When Chi Tzu-
jan asked if Chung Yii and Jan Cli'iu could
be called great ministers, 2. the Master
replied, " I thought, Sir, you were going to

541

二十二 子 畏 於 匿、 顏 淵

後、 子日、 吾以 女

爲 死 矣。 曰、 子 在

回何敢 死。

二十三 子子然 問仲由

XI. XXIII.

THE ANALECTS.

2. C. 異、 非常 Uncommon. g\ 猶 乃也，
And lo ； or, 'it is.' 輕二 子以 Jfll 季然 也、 Con-
temning the two and snubbing Tzti Jan. L. I thought
you 、vould ask about some extraordinary individuals and
you only ask about etc. Z. ego putabam te facturum
mi ram quaestionem ； est vero de etc. K. something ex-
traordinary to ask me about. You w"h to have my opinion
on these men ； is that all you want ？ Couv. Je pensais
que vous alliez me parler d'hommes extraordinaires, et
voiis etc.

3. L. One who serves his prince according to what is
right, and when he finds he cannot do so, retires. Z. ii -
juxta jus inserviunt principi, et si non possunt, tunc cessant.
K. serve their master according to their sense of right etc.
Couv. selon les regies de la justice, et qui se retire, des
qu'il etc.

4. C. 具臣、 謂 備臣數 而巳、 Merely in the
number of handy ministers, functionaries. L. Now, as to

etc. ordinary ministers. Z. Nunc ad complementum

administri. K. As to etc. states-functionaries. Couv.
peuvent remplir d'une maniere ordinaire les fonctions de
ministres.

5. C. 旣非 大臣、 則 從季氏 之所爲 而已、
Since etc. they would do as their chief did. L. always
follow their chief; ― will they ？ Z. at vero sunt obse-
quentes nostrum, nonne ？ K. But will these two men
carry out anything they are called upon to do ？ Couv.
Seront-ils obeissants a leurs maitres ？

6. C. 深許二 子以死 難不可 奪之、 Fully
allowed that not even fear of death would move them to

542

THE ANALECTS. XI. XXI! I

從具由 g 大與

之臣與 不臣求
者 ^ 求可

m m 則

子六 然 可 ih

曰 則 m 今

ask about something extraordinary, and it
is only a question about Yu and Ch'iu.

3. He who may be called a great minister is
one who serves his Prince according to the
right, and when that cannot be, resigns.

4. Now, as for Yu and Ch'iu, they may be
styled ordinary minister.'* 5. " So, then,"
said Tzu Jan, " they would follow their chief,

543

三

,\一 i

者、 以 道 事

XI. XXIff, XXIV. THE ANALECTS.

crime. L, In an act etc. they would not follow him.
Z. occidere patrem etc. enimvero iion obscquentur.
K. An act of etc. they will not carry out. Com,, leur
obeissance n'ira pas jusqu'a tiemper dans un parricide
etc.

CHAPTER XXIV. — SPOILING A STUDENT.— i.
Tzu Lu was in the service of" 季氏 （^See last Cap.) , and
probably had 子 煞 appointed on the refusal of Min Tzu
Ch'ten, VI, 7. 子 煞 is the 柴 of XI. xvii. C. 子 路爲季
氏宰、 而舉 之也、 For 費 see VI, 7. got Tsze Kaou
appointed etc. Z. jusserat agere Pi gubernatorem. K. got
a very young man appointed etc. Couv. avait nomme
etc. -

2. 夭、 This, a certain C. 賊、 害也、 言子 |^、

質美、 而未學 、遽使 治民、 適以害 之、

his abilities were good, but his education unfinished, and
to suddenly appoint him to rule people was exactly the way
to injure him. L. You are injuring a mm's son. Z.
noxius huic homiiii vir. K. You are ruining a good
man's son. Couv. C'est faire grand tort a ce jeune homme
et a son pere.

3. C. 言 治民. m 神、 皆 所以爲 學、 It means
that the ruling of the people and the service of the gods ali
constitute learning. L. There are (these) common people

and officers etc. W in' must he read books before

learned ？ Z. habet populuni ct homines, habet Telluris
Frugumque spiritus etc. K. large population to deal
with ； he has questions of the interests of the country to
decide upon. Why etc. to educate himself? Couv. 11
est charge de diiiger le pen pie et les officiers etc. Pour

544

THE ANALECTS. XL XXIII, XXIV.

m
々义

右

八

貝

辨
Vh

狱

111

乂

r —— Y

何

人

千

/fit
便

MB.

必

焉

子―二

子

有

路

賊

主

亦

社

夫

爲

不

eh?"

6. "

〇

'icicle '

or regicide,"

ans-

wered

the

Master,

" they

would assuredly

not follow."

CHAPTER XXIV.— I. When Tzu Lu

obtained the appointment of Tzu Kao as
Governor of Pi, 2. the Master said, " You
are doing an ill turn to another man's son."
3. " He will have his people and officers,"
replied Tzu Lu, " he will also have the altars
of the land angl the grain, why must he read

. 545

二十四

XI. XXIV， XXV.

THE ANALECrS.

qu'il sait cense avoir appris I'art de gouverner, est-il neces-
saire qu'll etudie les livres ？

4. For 侯 see V. 14. L. It is on this account that I
hate your glib-tongued people. Z. en cur execror hujus-
modi verbileves. K always ready with an argument.
Couv. Je hais ces beaux parleurs.

CHAPTER XXV. —FOUR DISCIPLES AND
THEIR ASPIRATIONS.— I. Cf. V, 7, 25. The four
are said to be named in order of age. See Intro. V.
曾 晳 was father of 曾子、 侍坐 Were seated in at-
tendance on ； but C. takes 坐 in the 去 聲 i.e. in attend-
ance by the Master's seat.

2. 以吾 etc, (You) take me to be a day the senior,
eh? do not so mc take. C. fi^ 雖年 少長於 <^、
然^ 勿以 我長而 難言、 Although J am a few
years older than you, yet do not consider me older and so
fear to speak out.

3. C. 居、 平居、 Everyday life. 何以哉 、何以
爲 用也、 What would you deem yourselves fit for ？ L.
were sitting by etc. Though I am a day or so older than
you, do not think of that. From day to day you are saying,
We are not known. If some ruler were to know you, what
etc. Z. ad latus assidebant. Quod ego una die grand ior
etc. nolite me sic considerare. DomI dege ntes etc. non me
cognoscimt. K. I am only a little older etc. Do not mind

that. Now living a private life, you all say appreciated

by men in authority ； but suppose etc. what would you be
able to do ？ Couv. assis a ses cotes : (Parlez-moi franche-
ment) sans considerer que etc. Laisses dans la vie privee, etc.
Les hommes ne me connaissent pas que feriez-vous ？

546

THE ANALECTS, XI. XXIV, XXV.

居二

乎

公

子一

是

然

如

則

以

西

故

後

或

五
口

華

曾

爲

知

不

吾

侍

木斤
曰、

夫

學

吾

以

曰

坐

冉

佞

子

則

知

也

長

子二

有、

者

books before he is considered educated ？ ，，
4. " It is because of this kind of talk," said
the Master, " that I hate glib people."

CHAPTER XXV.— I. Once when Tzu
Lu, Tseng Shih, Jan Yu and Kung-hsi
Hua were seated with the Master, 2. he
said, " You no doubt consider me a day or
so your senior, but pray do not so consider
me. 3. Living in private life you are each
saying : ' I am unknown ， ； now suppose
some prince were to take notice of you, what

二十 s

54；

XI. XXV.

THE ANALECTS.

4. C. 率爾、 輕據 之貌、 Off hand manner.
攝、 官 束 也、 Domineered over. 2,500 men made a
師、 500 a 旅。 因、 仍也 Again, add, continue. 穀 不
熟曰饑 、榮 不熟曰 饉、 Failure of corn is 饑、
failure of other crops 饉。 方、 向 也、 謂 向 義 也、
Direction, i.e. towards the right ~" justice. 哂、 微 笑 也、
To smile. L. hastily and lightly replied, Suppose the
cause of etc. ； let it be straitened between other large
States ； let it be suffering from invading armies ； and to this
let there be added a famine in corn and in all vegetables : ―
if I were entrusted etc. people to be bold, and to recognise
the rules of righteous conduct. Z. surgit praepropere
...... coerceatur in grandiorum regnorum medio ； auge id,

per legiones etc. continue liaec per etc poterit efficere

ut adeo sciat tendere. K. hemmed in between two

States etc. embroiled in the midst of a war, and hence

harassed by famine and distress know their duty.

CoLiv. se hata de repondre : soit tenue comme en

servitude entre etc. ； que de plus, elle soit envahie etc. ；

qu'cnsuite les grains etc. manqucr ； et leur fa ire aimer

la justice.

5- C. 六七 十里、 小 國也、 A small State.
如猶或 也、 Oi'. 俟君 子、 言 非己 所能、 i.e.

Incapable of it himself. L. Suppose etc. and let me have
the government of i 卜, plenty to abound among the peo-
ple. As to tcacJiing them the rules of propriety and music,

I must wait for the rise of a superior man etc. Z

possem efficere ut locupleteni populum : at quoad ejus

litus et musicam, id expectarem sapie.ntiorern. K

of the third or fourth power make the people live in

548

THE ANALECTS.

XI. XXV.

如 對 t® 且 三 由 之之 爾 何
五 0 之。 知 ^ 也 因 呵 國、 而以
六 方 求 i 方 可爲之 加 攝 對 哉
+ 六 爾也使 之、 以 之 乎曰子

也 t 如。 子勇、 及靖師 國乘率

would you like to do ？ ，， 小 Tzu Lu in
offhand manner replied, " Give me a king-
dom of a thousand chariots, hemmed in by
two great powers, oppressed by invading
troops, with famine superadded, and let me
have its administration, —— in three years' time
I could make it brave and, moreover, make
it know the right course to pursue." The
Master smiled at him. 5. " And how about
you, Ch'iu ？ ，， " Give me a district of sixty
or seventy li square," answered he, " or say,
one of fifty or sixty li square, and let me
have its administration, — in three years' time

千

求

549

XI. XXV.

THE ANALECTS.

plenty. As to education in higher things, T would leave
that to the good and wise men who will come after me.

Coiiv Je pourrais mettre le peu[)le dans I'aisance. Pour

ce que concerne les ceremonies et la musique, j'attendrais
la venue d'un sage.

6. C. 公西志 於禮樂 之事、 His forte was
manners and music . "g 己 ，志 而先爲 遜辭、
言未 能而願 學也、 Before naming his ideal he ex-
pressed diffidence, that he could not yet do it, but would
like to learn. 諸侯 時見曰 #、 Occasional Audi-
ences were called 會、 衆鎖 曰同、 A general Audi-
ence was called 同、 A 端 w as a 玄 端 服 dark gown,
a 章甫 was 禮冠 a regulation cap. L. I do not say
that my ability extends to these things, but I should wish to
learn them. At the services etc. and at the audiences of

the princes with the sovereign, dark square -made robe

and the black linen cap, small assistant. Z. non

dicam me id posse etc. regulorum accessibus conventibus-
que, cum fusca veste nigroque pilcolo, vellem age re parvuni
administrum. K. I do not say that in w h.it I am going
to suppose I could do what 1 propose ； only I would try to

do it vice-presiding officer. Couv. Je ne dis pas

que j'en sois capable etc. Je desirerais, portant la tunique
noiratie et le bonnet noir, lemplir ['office de petit aide etc.,
etc.

7. The 瑟 is a kind of dulcimer anciently of fifty
strings, altered to twenty-five ； one is supposed to be kept
in every Confucian temple, along with other ancient musical
instruments, 冠 者 Capping took place at twenty, " a
custom similar to the assuming the toga virilis among the

550

THE ANALFXTS.

XI. XXV.

Ej B| 何爲會 竭非赤 1 豊可爲
異 舍 如。 小同、 宗曰爾 使 《
乎 瑟 鼓 M 端 廟 能 何 以 足 比
三而 瑟焉章 之之， 如。 俟 E 及

者 對鏗爾 願 如 學曰、 子。 其 气.

I could make its people dwell in plenty ； but
as to the arts of civilization, I should have to
await a nobler man." 6. " And how about
you, Ch'ih ？，， "I do not say that I could
do it," answered he, " but I should like to
learn. I would like at the service in the
Great Ancestral Temple, or say, at the
Prince's Imperial Audience, to take part,
in cap and gown, as a minor assistant."
7. " And how about you, Tien ？ " Pausing
as he thrummed his harp, its notes still
vibrating, he left the instrument, arose, and
replied, saying, " My wishes are different
from those presented by these three gentle-
men." " What harm in that ？ ，， said the
Master, " Let each name his desire."

551

子 作、 希

君

對

事、

甫、

七.

XI. XXV.

THE ANALECT.

Romans," L. points out that the 零 was the name

of the summer sacrifice for rain, I」 Chi, IV, ii Pt. ii. 8.
Dancing movements were employed at it, hence the name
舞 零、 C. 希、 閒 歇 也、 Pausing. 作、 起 也 Ris-
ing. 撰、 具也、 To present. 莫春、 和 之 時、
Mild and genial weather (莫 i.e. 暮）. 春服、 單袷之
衣、 Clothing single or double. 浴、 盥濯 To
wash (said to be a ceremonial purification). 诉、 水 名、

在' 魯城 南、 地 志 以 爲 有 温 ：81、 Name of a
stream to the south of the Lu city, recorded to have had a
warm spring in it. 舞 零、 祭 天禱雨 之處、 有 壇
樹 木也、 The rain altars where there were the altar
groves. L. In this, the last month of Spring, with the
dress etc. along with five or six young men who have as-
sumed the cap, boys, I would wash in etc. I etc. I

give my approval to Tien. Z. excedente vere, vernis

vestibus jam confectis, ablui in amne I, auram captare

in luco Ou yu, etc. Ego sto cum Tien. K. we will sup-
pose now that we are in the latter days of spring, when we
have changed all our winter clothing for etc. I would

then propose that we take along etc bathe in that

romantic river top of that ancient terrace to cool and

air ourselves etc. Couv. Je ne portage pas les aspirations
etc. A la fin du printemps, quand les vetements de la
saison sont acheves, aller etc. me laver les mains et les pieds
a la source tiecle de etc. respire r I'air frais etc. J'approuve
le sentiment de Tien.

8, 9, lo. C. 夫子 蓋許其 能、 特 哂其不 遞、
Granted his ability, but smiled at his lack of modesty.

1 1. C. Tien could not understand why Confucius did

552

THE ANALECTS. XI

帷」

h 體

早

TT J

t-U

二7^
1

/3DC

乙

求
<]、

r'J

口 '1H

R 蒙

八

甘

n 而

jr 夕

曰

五 愁

斗》

Fr 坎
/PC

士
心

卞

不

z|、

rh
ttl

心 c=i

餘

III J

J 乂

ill

口

！ TP

ill fnl

Y 入

关
否

1 卩 J

口

p 如

曰

^ 4^

矣

與

故

々- ^
人 J

3、 罕

八

51?.
r

n 西

國

曰。 九曰

关

子 喟

人

者

見

之

以

者 然

乎

童

各

" Mine would be," he said, " towards the end
of Spring, with the dress of the season all
complete, along with five or six newly cap-
ped young men, and six or seven youths, to
go and wash in the I， enjoy the breezes
among the Rain Altars, and return home
singing." The Master heaved a deep sigh
and said, " I am with Tien." 8. When the
three others withdrew, Tseng Chih remained
behind and asked, " What do you think of
the remarks of these three disciples ？ " The
Master answered, " Well, each of them
merely stated his aspirations." 9. " Then
why did you smile, Sir, at Yu ？ " he pursued.
. 10. "The administration of a country de-
mands a right bearing," was the reply, " but
his speech lacked modesty, ― that is why I
smiled at him. 11. " But Ch'iu, ― was it not

553

XL XXV.

THE ANALECT.

not smile at Jan Ch'iu, whose ambition was similar to that
of Tzu Lu, 夫子 之答無 貶詞亦 許之、 The
Master not censuring him in his reply also admits his
ability.

1 2. Tzu Lu's /ault lay in his self-assurance : Ch'iu was
modest, aid Ch ih even more so.

12. 孰能 etc. 言無 能出其 右者、 None could
stand above him. L. lo. The management of a State
demands the rules of propriety. His words were not hum-
ble. 1 1 , Did you ever see a territory etc. not a State.
12. Who but princes have to do with etc. Z. lO.
administrandum regnum juxta ritus : ejus autem verba non

erant submissa etc. 1 1. Ecquando vidisti quin esset

regnum. I2. Gentilitia sacra etc. si non regulorum, at
cujus erunt ？ K. lO. To rule a country requires judg-
ment and modesty, ii. Did you ever hear of not a

nation ？ I2. If such a man is fit only to he vice-president,
who would be fit to be the president ？ Couv. lo. Celui
qui gouverne un Etat, doit montrer de la modestie. 1 1 .
Existe-t-il un domaine etc. qui ne sait pas un Etat, ime
principaute ？ 1 2. Les offrandes etc. qui concernent-elles,
si ce n'est les princes ？

^S4

THE ANALECTS.

XI. XXV.

非

Liii

者

/ 、

方

少
乙

爲

諸

十

> 、

木

_ 曹#

之

侯

赤

而

七

/J;

而

廟

則

非

孰

何、

會

非

邦

如

能

赤

同

邦

也

五

a State that he wanted ？ ，， " Where do you
see a district of sixty or seventy, or of fifty
or sixty li that is not a State?" was the
answer. 12. "And Ch(ih， 一 was it not a
State that he wanted ？ '， " In the Ancestral
Temple and at the Prince's Audience, who
but a Prince takes a part ？ ，， was the reply.
" Yet if Ch'ih were to act a minor part who
could act the major?"

- 555

XII. I. THE ANALECTS.

VOLU M E VI.

BOOK XII.

YEN YUAN.

CONCERNING VIRTUE, NOBILITY,
AND POLITY.

CONTENTS. 一 This interesting book suitably opens with
the name of Yen Yiian, the beloved disciple. It contains
twenty-four sets of maxims, addressed to different disciples
and others, principally on Virtue, the noble man, State
policy, and other subjects. The different answers given to
the same question are supposed to suit each questioner's
need.

CHAPTER. I.— VIRTUE IS SELF-DENIAL AND
SEI^:MLINRSS.— Cf. Phil. IV. 8, For 仁 and ；禮 see Intro.
VIII. C. 仁者、 本 心 之 全 德、 Je" is the perfect
virtue of the heart 克、 勝 也、 Conquer, master. 己
謂 身之 禾乂欲 也、 The individual's selfish desires.
克 己 、 To overcome self ( 何 晏 says 約 ^\ i.e. self-
restraint) . (Perhaps ' self-denial ， connotes somewhat more
than 克已、 which seems to be merely subjective). The
合 講 says 克己、 非克去 其己、 乃克 去己中
之 私欲、 Not the suppression of self, but of the selfish
desires within. 筏、 反也 Revert, reply, respond to.

556

THE ANALECTS.

XII.

VOLUME VI.
BOOK XII.

己

爲

顏-

顏

復

克

淵

第

己

f!i]

十

天

曰

復

下

子

CHAPTER L— I. When Yen Yiian ask-
ed the meaning of Virtue, the Master replied :
"Virtue is the denial of self and response to
what is right and proper. Deny yourself for
one day and respond to the right and pro-
per, and everybody will accord you Virtu-

557

XII.

THE ANALECTS.

禮者、 天理 之節 文 也、 The restraints and graces
of 天理、 ( ？ 1 is the natural law, 體 is 理 codified, or
jg? is the underlying principle, and jpQ its external manifes-
tation). 歸、 猶 與 也、 Grant, accord. (The old com-
mentators assuming that ' a Prince ' was meant, interpret by
all under heaven would return to goodness). 爲仁由 已、
而非 他人所 能預、 To be virtuous proceeds from
within and is not something another can furnish. L. To
subdue one's self and return to propriety, is perfect virtue.
If a man can for one day etc. all under heaven will ascribe
etc. Is the practice etc. from a man himself, or is it from

others ？ Z. de cordis perfectione vincere seipsum et

red Integra re honestatis decoram, est virtutis perfectio : una
die etc. totum imperium acquiescet virtuti : fieri perfect us a
seipso est ； estiamne pendebit ab aliis ？ K. Renounce
yourself and conform to the ideal of decency and good
sense. If one could only live a moral life etc. for one single

day, the world would become moral depends entirely

on oneself and not on others. Couv. Se vaincre soi-meme

, rend re a son coeur I'honnetete qu'il tenait de la

nature, voila la vertu parfaite. Si un jour etc. aussitot tout
I'univers dira que votre vertu est parfaite. II depend de
chacun d'etre etc. Est- ce que cela depend des autres
hommes ？

2. 目 Eye, main features. C. 目、 條件也 Parti-
culars. 非禮 者、 己之 私也、 One's own desires.
勿、 禁止之 辭、 A prohibition. 事 如 事 事 之 事、
Each point. ( 事 is really an active verb here, ― * make rny
business ，). L. I beg to ask the steps of that process.
Look not at what is contrary to propriety ； listen not etc. ；

558

THE ANALEciS.

XII. I.

禮

視、'

目。

顏二

歸

勿

非

子

淵

而

仁

鱧

由

非

勿

非

壬主

人

禮

鱧

問

乎

仁

勿

非

勿

其

哉

由

OUS. For has Virtue its source in oneself,

or is it forsooth derived from others ？" 2.

" May I beg for the main features ？ ，， asked
Yen Yiian. The Master answered : "If

not right and proper do not look, if not right

and proper do not listen, if not right and

proper do not speak, if not right and proper

do not move." "Though I am not clever,"

559

XII. I, n. THE ANALECTS.

speak not etc. ； make no piovement which etc. Though I
am deficient in intelligence and vigour, I will make it my
business to practice this lesson. Z. liceat petere ejus
elenchum. contra decorum nihil cernas, praeter etc. extra
etc. sine etc. licet non habilis, velim operari huic docii-
mento. K. practical rules. Whatever things are contrary

to the ideal of etc. do not look upon them, etc. Couv

a quoi se resume la pratique etc. Que vos yoeux, vos
oreilles, votre langue, tout en vous soit maintenu dans les
regies de I'honnetete. Malgre mon incapacite, j'essaierai, si
vous me le permettre etc.

CHAPTER II.— VIRTUE IS CONSIDERATION
FOR OTHERS.— For 仲 弓 mimed 雍 see VI， i and
Intro. V. 巳所不 欲 etc. Cf. V. xi. C. 敬 以 持

已、 恕 以 及物、 則 私 意 無 所 容、 而 心 徳 全 矣、
Strict with oneself, tolerant to others, ― thus no room is left

for selfish interests, and heart virtue becomes perfect. 內
外 無 怨 亦 以其効 言之、 Freedom from resent-
ment at home and abroad refers to the effects ― of 敬 and
恕、 The old commentators treat 邦 as referring to a
prince and 家 a minister. L. It is when you go abroad
etc. receiving a great guest ； to employ etc. assisting at a
great sacrifice ； not to do to others as you would not wish
done to yourself ； to have no murmuring against you etc.
Z. de interna perfections egredere domo etc. mag-
num hospiteni ； dispone populum, quasi tractares etc. ipsi-
met quod nolis, ne conferas in alios ； et in regno eximeris

simultatibus, quaerimoniis. K. When going out into

the world, behave always audience before the Emperor ；

in dealing with etc. were at worship before God. What-

560

THE ANALECTS.

XII. I, II.

在

於

已

使

出

仲

矣 不

家

所

民

門

弓

顏

在

不

如

問

5 主

淵

邦

承

見

事

仲

"、、

勿

大

子

斯

回

弓

夕 a

施

祭、

雖

said Yen Ylian, " permit me to carry out
these precepts."

CHAPTER II.— When Chung Kiing ask-
ed the meaning of Virtue the Master said :
"When abroad behave as if interview-
ing an honoured guest ； in directing the peo-
ple act as if officiating at a great sacrifice ；
do not do to others what you would not like
yourself; then your public life will arouse no
ill-will nor your private life any resentment"

561

XII. II, III.

THE ANALECTS.

soever things you do not wish that others should do unto
you, do not do unto them. In your public life etc.
give no one a just cause of complaint against you. Couv.
En sortant de la niaison, soyez attentif, comme si vous
voyiez un bote distingue ； en commandant etc. si vous pre-
sidiez a un sacrifice solennel ； ne faite^ pas a autrui ce que
vous ne voulez pas qu'on vous fasse a vous-meme. Dans
la principaute, personne ne sera niecontent de vous etc.

CHAPTER III.— VIRTUE AND THE TONGUE.—
Note the play on the sounds of 仁 and |^、 i, 2. C.
Ssu-ma Niu, ' Ox ， was his personal name, * Master of the
Horse ， his surname, that office in Sung appertaining to the
family. (See Intro. V.) He was a disciple of Confucius
and brother of 向鰌 see Cap. V. f^、 忍 也、 難 Jji^
Repressed, not facile. 仁 者 》j^、 存 而 不放、 故其
言 若有所 忍、 而不 易發、 The good man is not
demonstrative, hence his hesitancy in speech, 蓋 其德之
一 端 也、 which forms one feature of moral character, -―
advice assumed to be necessary for Niu, whose tongue was
loose, 多言 而躁、 L. The man of perfect virtue is
cautious and slow in his speech. Z. de anirni perfectione.

corde perfectus, scilicet cujus verba impedita sunt.

K. moral character sparing of his words. Couv.

parle difficilement, c-a-d . avec grande retenue, avec cir-
conspection. -

3. C. 牛 意 仁 道至大 、不 但 如 夫子之 所 言、
Niu thought the way of perfection something very grand,
and not merely as indicated by the Master. 備 takes
之 as 事 and this is the usual interpretation. T.. When
a man feels the difficulty of doing, can he other be than

562

THE ANALliCTS.

XII. II, III

"Though I am not clever," replied Chung
Kung, " permit me to carry out these pre-
cepts."

CHAPTER III.— I. When Ssu-ma Niu
asked for a definition of Virtue. 2. the
Master said : " The man of Virtue, -— he is
chary of speech." 3. " He is chary of
speech ！ Is this the meaning of Virtue ？"

5^3

曰、 雍

不

事 斯 語 矣。

馬 牛 問 仁、

曰、 仁者 其

也

額。 曰、 其

化

P , 之 仁 4^ 乎、

IX. Ill, IV, V. THE ANALECTS.

etc. Z. actione pei'cautus, locutione poteritne haud esse
inipsditus ？ K. When a man feels the difficulty of living

a moral life sparing of his words ？ Com,. Celui qui est

circonspect dans ces actions, peut-il ne 1 etre pas dans ses
paroles ？

CHAPTER IV.— THE CHUN TZU FREE FROM
CARE. ― See last and next chapters, also VII. 22. i. C.

向輕作 亂、 牛 常 憂 懼、 故夬子 告之以 此、

Niu's brother Hsiang- T'ui was plotting agairrst the Prince of
Sung, (with probable death and implication of his family as
the result), so Niu was in constant worry and anxiety etc.
L. The superior man etc. Z. Vir sapiens nec tristatur
n:c timet. K. A good and wise monarch. Couv.
L'homme sage est exempte de chagrin et de crainte.

2. jX is a chronic illness. C. 病也、 言由其

平口所 爲無愧 於 心、 故 能 內 省 不 K、 而 自、

無 憂 懼、 Wi'th a mind conscious of its own daily recti-
tude etc. there was no call for anxiety or fear. L. When
internal examination discovers nothing wrong, "'hat is there
to be anxious about etc. Z. qui se internis examinans
nihil peccaverit, is quod tristabitur etc. K. When a man
finds within lilinself no cause for self-reproach etc. Couv.
Celui qui, exaniinant son coeur, ne recomiait en lui aucune
fa lite etc.

CHAPTER v.— BROTHERS ALL TO THE CHUN
TZU. 一 司 Mi 化、 See above and VJI, 22, also Intro. V.
Their name was 向、 but being descended from Duke 桓
tliey also used his name.

1 憂其 爲亂而 將 死 也、 Grieved over his
rebelling and courting death. 備 旨 .^ays he had five

564

THE ANALECTS.

XII. Ill, IV, V.

五 四

司一懼 不 矣 懼 不 子 司―之 子

0 、

馬 疾 乎 斯 懼 曰 馬 得 曰

牛

夫

何

0
人

何 . .

demanded Niu. " When the doing of it is
difficult," responded Confucius, " can one be
other than chary of talking about it."

CHAPTER IV.— I

When Ssu-ma Niu
the man of noble
The man of noble
nor fear." 2.

asked for a definition of
mind, the Master said : '
mind has neither

" Neither anxiety nor fear ！ ，， he rejoined,
this the definition of a noble man ？" "On
searching within," replied the Master, " he
finds no chronic ill, so why should he be
anxious or why should he be afraid ？

CHAPTER V. ― T. Once when Ssu-ma
Niu sorrowfully remarked, " Other men all

爲 之

% 刃

君 子

二

不

sun ...

子 曰、

乎。

君 H.

-小 0

憂 不

君 H.

5^5

XIT. V.

THE ANALECTS.

brothers of whom Huan T'ui was the second and himself
the youngest. L, full of anxiety said etc. Z. moerens

ait ego solus careo. K. unhappy, exclaiming often :

All men etc. Couv. Les autres hommes etc., etc. je suis
le seul qui n'en aie pas.

2, 3. 商 is TzLi Hsii's name. C. 蓋 聞之夫 子、
i.e. had heard from Confucius. 命禀於 有生之 动、
非今所 能移、 Our fate is arranged at our birth and
is not a thing we can ever change. 天莫 之爲而 爲
非 我 所 能、 必 但 當 順 受 而 已、 To do what
Heaven wills not to be done is beyond our powers, and the
only thing is to submit. L. There is the following saying-
which I have heard : ― Death and life have their determined
appointment ； riches and honours depend upon Heaven. Z.

audivi hoc : habent decretum, penes coelum. K-

pre-ordained come from God. Couv sont sou.

mises aux decrets de la Providence, dependent du Ciel.

4. C. 苟能 持已以 敬而不 間 斷、 接入以

恭而有 節文、 則天下 人 皆 受敬之 如兄弟
矣、 If he can etc. then everybody would care for and

esteem him as a brother. 四 海 etc. 特 以廣司 馬
牛 之意、 Tzu Hsia by this phrase sought to broaden
Niu's ideas. L. Let the superior man never fail reveren-
tially to order his own conduct, respectful to others and

observant of propriety ； then etc. What has the superior
man to do with being distressed because etc. Z. sapienti
viro sibi attendenti etc. quatuor niariuni ambitu, omnes
sunt f rat res ； vir sapiens, qui dolebit etc. K. A good and

wise man is serious and without blame earnestness,

and with judgment and good sense. In that way he will

566

THE ANALECTS.

XII. V.

之

恭

敬

之

£1

皆

內

而

矣

子二

有

白

右

W 三

兄

天

生

弟

四

與

有

商

我

海

人

子

聞

have their brothers, I alone am without," 2.
Tzii Hsia responded : " I have heard it
said, 3. ' Death and life are divine dispen-
sations, and wealth and honours are with
Heaven. ， 4. When the man of noble mind
unfailingly conducts himself with self-respect,
and is courteous and well-behaved with
others, then all within the four seas are his

567

XII. V, VI.

THE ANALECTS.

find all men within the corners of the earth his brothers.

What reason complain that he has no brothers in his

home ？ Couv veille sans cesse sur sa propre con-

duite, il est poli, et remplir exactement ses devoirs etc.
Entre les quatre mers, tons les hommes etc.... ...a-t-il lieu

de s'affliger de etc. '

CHAPTER VI —DISCERNMENT AND PENE-
TRATION.一 One would prefer to translate : He who
disregards the insidious poison of detraction, or the pinpricks
of criticism etc. ； but this view is unsupported. fj|j is defined
as 心 無 所蔽、 In no respect imposed upon. Kuan
不受膝 蔽、 never deluded ； 不 行 takes no action. C.

浸 潤、 如 水之浸 灌 滋 潤 漸 漬而不 驟 也、
Water soaking in slowly and not suddenly. 讚、 毀 人
之 行、 Slander, destroying another's character. 膚受、
m 肌 膚 所 受; 利 害 功身、 Immediate injury in
the flesh, i.e. direct personal injury ； -一 the expression is
found in the 易經、 想、 想巳之 菟也、 To inform
of one's wrongs. 毀 人 者 漸 而 不 驟、 則 聽 者
不 覺其入 而信之 深矣、 Detraction is insidious
and not sudden, and the hearer without perceiving its entry-
is apt to give full credence to it. 想 宽者、 急迫而 切

身、 則 聽 者不及 致詳而 發之暴 矣、 The
proclaimer of wrongs is in haste and urgency, and the
hearer is apt to act impulsively before going into details.
The statement is repeated and not cut shoit (殺) for thc^
sake of emphasis. L. intelligence. He with whom
neither slander that gradually soaks into the mind, nor
statements that startle like a wound in the flesh, are suc-
cessful, may be called intelligent indeed far-seeing. Z.

568

rHE ANALECTS.

XIL V, VI.

八

潤

― tM

？ m

J 声

、、； 3*

浸

于

兄

君

产

nti

明

JIL(、

潤

rig

張

弟

于

處

it.

也

不

問

也

行

： if

明'

受

矣、

膚

子

乎

之

浸

可

受

曰

brothers. How, then, can a chiin-tzu grieve
that he is without a brother ！ ，，

CHAPTER VI.— When Tzu Chang asked
what was meant by insight, the Master re-
plied : " He who is unmoved by the insi-
dious soaking in of slander, or by urgent
representation of direct personal injury, may
truly be called a man of insight. Indeed, he
who is unmoved by the insidious soaking in

， 569

XII. VI, VII.

THE ANALECTS.

sensim insinuantis obtrectationes, et cuticuia vulnerati ac-

cusationes, noii admittere, potest vocari perspicacitas

profunda perspicacia jam. K. A man who can resist
long-continued attempts of others to insinuate prejudice into
him, or one who cannot be influenced by an appeal to his

own personal safety, perspicuity a really superior

man. Couv. Ne pas admettre les calomnies qui s'insinuent

ni les accusationes qui font ressentir a ceux qui les

ecoutent, comme la douleur d'une blessure ou d'une pigure,

perspicacite voit loin.

CHAPTER VII.— TRUST, A STATE'S FOUNDA-
TION.-!. C. 言倉 廪實而 武備修 然後敎
化行而 民信於 我不離 叛也、 It means with
full granaries, adequate military preparation, and then pre-
vailing enlightenment, the people trust me and will not rise
in opposition. 備 旨 says 食爲民 之天、 兵爲民
之 衛、 信爲 民之心 、 Food is the people's heaven,
(life) ； the army their protection ； and confidence their
heart's (blood). L. says re 兵 that there was no stand-
ing army in those days and that 兵 originally meant wea-
pons. This may be true, but fighting was frequent and
military forces were maintained ； moreover 兵 etymologi-
cally is a man in the act of fighting', i.e., a man with a battle
axe. L. The requisites of government are that there
should be sufficiency of food, a military equipment, and the
confidence of the people in their ruler. 7" suppetat an-
nona, suppetant milites, et populus fidat tibi. K. essential

in the government of etc sufficient food an efficient

army ； and confidence of the people in their rulers. Couv.
(Celui qui administre les affaires publiques), doit avoir soin

5;Q

THE ANALECTS.

XII. VI, VII.

七

门

足

7 一

子

返

貝

也

小

I.J

足

問

已

行

兵

政、

矣

民

子

可

信

of slander or by urgent representations of
direct personal injury, may also indeed be
called far-sighted."

CHAPTER VIL— I. When Tzu Kung
asked what were the essentials of govern-
ment, the Master replied : " Sufficient food,
sufficient forces, and the confidence of the
people."

571

XII. VII, VIII.

THE ANALECTS.

que les vivres ne manquent pas, que les forces nilli'taires
le people lui donne sa confiance.

2. A far-seeing reply. C. 食足、 而 信孚、 則 無
兵而守 固矣、 With plenty and confidence safety was
assured even without soldiers, ― i.e. every man would be a
spear or bow. L. If it cannot be helped and one oi them
must be dispensed with etc. Z. quod si omnino non
possit aliter fieri quin demas etc. K. But if one were
compelled to dispense with one etc. Couv. S'il est absolu
ment necessaire de negliger une etc. .

3. A noble reply. C. 民無食 必死、 然死者

人之所 必 不免、 無信則 雖生而 無以自 立、
不 若死之 爲安、 Without food tha people must die,
yet death is what man cannot escape, but if there be no
confidence even though there be existence, there is no foot-
hold left, than which death would be happier. 故寧死

而不失 信於民 、使民 亦寧死 而不失 於

我也、 Hence death is better than losing faith with the
people, that they also may rather die than lose faith with
me. L. From of old etc. ； but if the people have no faith
in their rulers there is no standing for the State. Z. ab
antiquitate, omnes obnoxii morti ； at populiis sine fidelitate
lion stabit. K. Without the confidence of the people in

their rulers there can be no government. Couv

siijets a la mort. Si le peuple n'a pas confiance e'en

est fait de lui.

CHAPTER VIII.— NATURE AND ART SYNONY-
MOUS.一 I. 棘 子成、 was a high officer oi 衛 who
disliked the veneer of his times, 疾時人 文勝、 L
In a superior man it is only the substantial qualities which

THE ANALECTS.

XII. VII, vm.

成

白

者

子"

者

子:

信

古

何

而

何

而

君

不

皆

去、

先。

去、

子

立。

有

曰

於

必

於

必

2. " Suppose," rejoined Tzu Kung, " 1
were compelled to dispense with one, which
of these three should I forego first ？'，
" Forego the forces," was the reply.

3. " Suppose," said Tzu Kung " I were
compelled to eliminate another, which of the
other two should I forego ？，， " The food,"
was the reply ； " for from of old death has
been the lot of all men, but a people without
faith cannot stand."

CHAPTER VIII —I. Chi Tzu-Cheng
remarked : " For a man of high character

573

之 矣、

斯 三

去 兵。

, 不 得

去 食、

死、 民

XII. viii.

THE ANALECTS.

are wanted ― why should we seek for ornamental accom-
plishments ？ Z. sapiens sit simplex, et satis est : quid uti
cultu faciet ？ K. wants only the substance ； why should

he trouble about the style ？ Couv de vertus solides,

cela suffit. Qu'a-t-il a faire de I'urbanite et de tout ce qui
ne servirait que com me d'ornement a sa personne ？

2. The ancient commentators read, Alas that you should
so speak of the chiin tzu ； but the moderns interpret as here.
C. 言子 成之言 乃君子 之意、 i.e. Tzu
Ch'eng's words carried a Chiin Tzu's spirit, ― but loose
words cannot be caught up. L Your words, sir, show
you to be etc. Z. piget sane ！ magistri sermo, sapientis
est ； etc. K. I am sorry stated in that way, it is im-
possible for me not to misunderstand your meaning. Couv.
C'est bien dommage ！ Vous parlex ordinairenient, Seig-
neur, en homme sage etc. Un attelage etc. ne saurait aller
aussi vite que la 】angue etc.

3- C. 革、 皮去 毛者、 A hairless skin. 文 賀
等耳、 不可才 目無、 Art and nature are interdependent
and cannot do without each other. If you get rid of 文
and only leave 質、 then 君子小 人無以 辨矣、 the
higher and lower types of men cannot be discriminated. C.
criticises both, Tzu Ch'ang for deeming 質 everything and
Tzu Kung for insufficiently discriminating its value. L. Or-
nament is as substance etc The hide of etc. stripped of its

hair, is like dog or goat etc. Z. Morum cultus aeque

ac naturae simplicitas etc. K. To be sure, the style comes
out of the substance, but etc. For the substance is the skin
of etc. Couv. On doit soigner I'exterieur comme 1 'interi-

574

THE ANALECTS.

XII. Vill.

猶

文

方三
入

子

，

文

質

犬

猶

也

夫

而

羊

虎

/ 乂 u

質

馬 0

子

子二

\ ma m

-y

豹

不

之

%、

之

質

及

何

鞟

猶

君

1 曰

以

to be natural is quite sufficient ； what need
is there of art to make him such ？ "

2. "Alas!" said Tzu Kung, "Your Ex-
cellency's words are those of a chiin-tzu, but
a team of four horses cannot overtake the
tongue. 3. Art, as it were, is nature, as
nature, so to speak, is art. The hairless hide
of a tiger or a leopard is about the same as
the hide of a dog or a sheep."

575

XII. VIII, IX.

THE AKA1.ECT3.

eur. Une peau de etc. ne se distingue pas etc. quand le
poie est racle.

CHAPTER IX. — EASE THE TAXES AND AS-
SURE THE REVENUE, — I. Duke Ai II. xix. 有 若
i.e. 子 有 see Intro. V. C. called by his name as a subor-
dinate of the Duke's. 用言胃 國 用、 State expenditure.
The Duke's idea was 加願 以足 用也、 to increase the
taxes in order to meet the expsnditiire. 備 旨 says 方 今
年、 etc. The present year is one of dearth. L. The
year is one of scarcity, and iJie returns for expenditure are
not sufficient, etc. Z. annus annona laboiat, sumptus non
sufficiunt. K. The year now is one of scarcity : we can-
not make the revenue meet the public expenditure. Couv.
Cette annee les recoltes ont manque ； je n'ai pas assez pour
nies depenses.

2. C. 徹、 通 -llL 均 也、 The communal or share
system. 周 制 一 夫受田 百歃、 而與同 溝 共
井 之人通 力 合 作、 計 献均收 大 率、 民 得
其九、 公取 其一、 故謂 之徹、 According to the
Chcu regulations each male received one hundred mou, and
with his eight other participators in the square of a thousand
mou cultivated it in common. When the whole proceeds
had been evenly divided the farmers got nine-tenths and the
Duke one-tenth, lience its name. In the days of Duke 宣
of Lu, B.C. 608-590, the tax was doubled. Tzli Yli re-
commends a return to the old style 欲& 節用、 以厚
民祖、 wishing the Duke to economise and thereby enrich
I he people. L. Why not simply tithe the people ？

3. Like what \\6uld it be with that tithing ？ L. With
two-tenths I find them not enough : ― how could I do with

576

THE ANALECTS.

XII. IX.

CHAPTER IX.— I. Duke Ai enquired

of Yu Jo saying : " It is a year of dearth,

and we have not revenue enough for our

needs ； what is to be done ？ ，， 2. " Why not

simply tithe the land ？" replied Yu Jo. 3.

" Why, with two-tenths," said the Duke, " I

have still not enough, how could I manage

577

九 k 公問 於有若

曰、 年 磯、 川 不 足、

.如 之 何、 一 ！！？ 若對

DT 盍 徹 乎。 I!n、 一 一

吾 猶 不 足、 如 之

xn. IX. X.

THE ANALECTS.

that system etc. Z. duae mi hi aclhuc non suff. ； si hoc,
quorsum istud decimare ？ K. Why, with two-thirds,
even, we cannot make ends meet etc. Couv. Comment
puis-je n'exiger qu'un dixieme ？

小 C. 民富 則 君不至 獨 貧、 民貧 則君不
能 獨 富、 When the people are well off the Prince will
never be the only one poor, but if the people are poor the
Prince has no business to be the only one well-off. L. If
the people have plenty, their prince will not be left to want
alone etc. Z. populo satis habente, princeps quocum non
satis habebit ？ K. When the people have plenty, the
prince will not want. Couv. Quand le people a le suffisant,
le prince ne I'a-t-il pas aussi avec tous ses sujets ？

CHAPTER X. — CHARACTER AND DISCRIMI-
NATION.—See Cap. XXL I. 崇 is to elevate, lofty.
主 忠 信、 see 1. viii. C. 主 忠 信、 别 本 立、 When
etc. then the tree is firmly planted. 徙義貝 Ij 曰 新、
When, etc. then there is daily renewal. 備 旨 say 徙 is
遷 and 義 is 事之 合宜、 即 遷 善 意、 i.e. to go
over to the right and seemly. L. how virtue was to be
exalted and delusions to be discovered, the Master said,
Hold etc. (I. viii) and be moving continually to what is
right ； this etc. Z. de elevanda virtute et discernenda
hallucinatione. Fundari etc. et progredi ad aequitatem etc,
K. how to raise the moral sentiment and dispel delusions
in life. Make etc. Act up to what is right etc. Couv.
pour acquerir une grande vertu et pour reconnaitre I'erreur.
d'observer la justice.

2. C. 愛 惡人之 常 情 也、 然人 之生死
有 命、 非 可得而 欲 也、 以 愛惡而 欲 其 生 死

578

THE ANALECT.

XIL IX, X.

"I"

徙 惑子— 君 不百何

With that one-tenth system ？，， 4. " If the
people enjoy plenty," was the rejoinder,
" with whom will the Prince share want ？
But if the people are in want, with whom will
the Prince share plenty ？"

CHAPTER X.— i. When Tzu Chang
asked the best way to improve his character
and to discriminate in what was irrational,
the Master said : " Take conscientiousness
and sincerity as your ruling principles, trans-
fer also your mind to right conditions, and
your character will improve. 2. When you

579

其 徹 也。 對 曰、

姓足、 君孰與

足、 百姓 不足、

孰 與 足。

張問 崇德辨

子曰、 主 忠 信、

義、 崇 德 也。 i 次

XII. X. XI.

THE ANALECTS.

則 Wl 矣、 Love and hate are the common human pas-
sions, but man's life and death are of divine disposal and
not of man's will, hence to wish a man to die or live by
one's love or hate is a fallacy. L. Having wished him
to live, you also wish him to die. This is a case of delu-
sion. Z. cumque volueris ipsum vivere, rursus velle ipsum
mori, est hallucinari. K. You wish to live and you hate
to die. But while clinging to life, you yet hanker after
those things which can only shorten life ； that is a great
delusion in life. Couv. desirer la mort d'un homme dont
vous desirez auparavant la conservation ； c'est vous t rom-
per.

3. 程 子 with reason thinks that this quotation should
follow XVI. 12. It is from the 詩 經 11. IV. 4, 3. L.

It may not be on account of her being rich, yet you come
to make- a difference. Z. xvi. 12. Vere non pensant
divitias, sed solum pensat excellentiam. K. Truly, your
wealth and pelf avail you nought. To have what others
want is all you sought. Couv. (xvi. I2) non a cause
de leurs lichcsses, mails seulement a cause de leur rare
vertu.

CHAPTER XL— A PRINCE. YET NOT A PRINCE.
一 This must have occurred in B.C. 5 [8 when Confucius,
thirty-five years of age, was in 齊、 At this time the Duke
had lost the reins of government which were held by his
minister 陳氏、 \vho won the people by largesses ； more-
over the Duke had many concubines, through whose jea-
lousies he had not yet appointed his successor, so that the
relationships of 君 臣 父子、 were all astray. Hence
the advice of Confucius. The Duke however did not fol-

580

THE ANALECT.

XIL X, XI.

十

子
子

君

孔

齊一

亦.

惑

幾

欲

之

君、

里

祇

又

其

欲

臣

孔二

公

以

誠三

欲

子

問

異

不

其

旣

生。

父

對

政

以

欲

化、

於

是

其

love a man you want him to live, when you

hate him you wish he were dead ； but you

have already wanted him to live and yet

again you wish he were dead. This is an

instance of the irrational."

3. " Not indeed because of wealth

But solely because exceptional."

CHAPTER XI— I. When Duke Ching
of Ch'i enquired of Confucius the principles
of government, 2. Confucius answered say-
ing: "Let the Prince be Prince, the mini-
ster minister, the father father, and the son
sou."

581

曰、 善 哉_

XII. XI, XI [.

THE ANALECTS.

low it, with the result that his successor was not appointed,
and the way was opened to 陳 氏 both for regicide and
usurpation. 景 was the Duke's posthumous title. L.
There is govermnent, when etc. Good ！ If indeed the
prince etc. although I have my revenue can I enjoy it? Z.
heu sane ！ re vera si princeps non sit princeps etc. licet
praesto sit amiona, num ego potero frui ？ K. It is very
true. Indeed, if a prince is not a prince etc. —— even though
I had my revenue, how should I enjoy it ？ Couv. Tres
bien. En effect, si le prince ne remplit pas ses devoirs de
prince, quand meme les grains ne manqueraient pas, pour-
rais-je cn avoir pour vivre ？

CHAPTER XIL— LACONIC JUDGMENT AND
PROMPT ACTION.— I. This reads like a remark made
after Tzu Lu's death. The absence of tenses is a great loss
to the Chinese language. C. 片 言、 半 言、 Half a
word, or phrase. 折、 斷 也、 To snap, break, decide.

子 路 忠 信明决 、故言 出而人 信 服 之、 不

待 其辭之 畢也、 His sincerity and acuteness made

men submit to his decisions without waiting for him to
finish speaking, L. Ah ！ it is Yu, who could with half a
word settle litigations ！ Z. qui dimidio verbo possit diri-
niere lites etc. K. One who can settle a dispute with half
a sentence. Couv. homme a terminer un proces en disant
un seul mot.

2. It is interpreted in the sense of fulfilling, not giving, a
promise. C. 宿、 留 也 Delay. 急於 踐言、 In
haste to fulfil his promises. This is said to be recorded to
shew why Tzu Lu's decisions were not disputed. L. Z. K,
idem. Couv. executait ses pro messes sails retard.

582

THE ANALECT.

XII. XI, XII.

無 其 言 有不不

宿由可 竭 ' 3^ 君、

諾也以 吾子臣

3. " Excellent ！，， said the Duke, " Truly, if

the prince be not prince, the minister not
minister, the father not father, and the son

not son, however much grain I may have,
shall I be allowed to eat it ？，，

CHAPTER XII. —】. The Master said:
" Yu was the one, 一 he could decide a dis-
pute with half a word." 2. Tzu Lu never
slept over a promise.

583

信如君

不 臣、 父

小 一十、

得 而 食

十二 fV> 曰、 片

折 獄者、

XII. XIII, XIV, XV. THE ANALECTS.

CHAPTER XIII.— NO LITIGATION THE IDEAL.
― Probably said when Minister of Justice in Lu. See 大
學 IV. Cf. 獄 in preceding Cap. 爭 財 曰 頌、 Civil,
爭罪 曰獄、 Cdmiml cases. C. 不以 聽 訟 爲 難、
m 以使民 無頌爲 貴、 It was not judging in litiga-
tion that was difficult, but to get the people to avoid litiga-
tion altogether was what he would have valued. I.. In
hearing litigation I am like any other body. What is neces-
sary however, is to cause the people to have no litigation.
Z. audiendis litibus ego compar sum ceteris, at illud poterit
efficere, ut ne sint litigantes. K. While sitting in court

I am no better than other men. But what I always

try to do is to make even the suits unnecessary. Couv.

Entendre les plaideurs tout comme un autre. L'im-

portant serait d'affaire qu'il n'y eut plus de plaideurs.

CHAPTER XIV. — WEIGH WELL THEN ACT.—
C ，居 謂存 諸 心、 無 倦 則 始 終 如 一、 Chi't
means to ponder over, and when unflaggingly then the
beginning and end will be the same 一 no tailing off. 行 言胃
發 於 事、 以 忠 則 表裹 如一、 Hsing means to
put into execution, and when conscientiously, then there
will be no difference in private or public. L. The act of
governing is to keep its affairs before the mind without
weariness, and to practise them with undeviating consistency.
Z. animo incuba illi sine intermissione, ope re exerce ilium
cum fidelitate. K. Be patient in maturing your plans and
then carry them out with conscientiousness. Couv. II faut
appliquer son esprit aux affaires sans relac he, et les traiter
avec justice.

CHAPTER XV.— See VI. xxv.

584

THE

ANALECT.

XII. XIII

, XIV；

「

五

十

，

以

約

子

以

子

"nA

八

子

弗

之

中
化,、

少

〇

ILL

蛑

以

博

"、、

問

必

聽

矣

學

侠

til

ILL

亦

於

Z 一

子

使

55：
口

可

猶

CHAPTER XIII.— The Master said : "I
can try a lawsuit as well as other men, but
surely the great thing is to bring about that
there be no going to law."

CHAPTER XIV.— When Tzu Chang
asked about the art of government, the
Master replied : " Ponder untiringly over
your plans, and then conscientiously carry
them into execution."

CHAPTER XV. ― The Master said:
" The Scholar who becomes widely versed
in letters, and who restrains his learning
within the bounds of good taste, is not likely
to get off the track."

58s

XII. XVI, xvir, XVI I r. the analects.

CHAPTER XVL ― REJOICETH NOT IN INI-
QUITY.-C. interprets 成 by 誘 披獎勸 、以成 其
事、 Lures on and encourages him in order to maturity.
L. The superior man seeks to perfect the admirable quali-
ties of men, and does not etc. The. mean man does the
opposite of this. Z. vir sapiens promo vet aliorum bona,
non contnbuit aliorum malis etc. K. encourages men to
develop the good qualities in their nature etc. whereas, a
bad man and a fool etc. Couv. Le sage aide les autres a
bien faire etc.

CHAPTER XVIL— DIRECTING BY RECTITUDE.
― The play on the words 政 and 正 is not easy to re-
produce in English; to rule means to regulate. N.B. 孔 子
in full and 對 in deference to the rank of Chi K'ang ； see
II. XX. C, The philosopher 苑 says 末有 己不正
丽能正 人者、 No one has ever rectified others unless
he were correct himself. Confucius is supposed to have
spoken as in the text hoping that Chi K'ang would try to
rectify the conduct of the three ruling clans of L.u. L.
To govern means to rectify. If you lead on the people
with correctness, who will dare not to be correct ？ Z.
gubernatio est rectitude ； si tu praesis cum rectitudine, quis
audebit non esse rectus ？ K. Government means order.

If you in order, who disorderly ？ Couv. Gouver-

ner ou diriger les bommes, c'est leur faire suivre la voie
droits etc.

CHAPTER XVIIL— WOULD NOT ROB THOUGH
PAID TO —— A sample of Conf's boldness with a powerful
noble. 苟 etc. If there be your non-desire. C. If you,
Sir, are not 貪 欲 avaricious, although you 嘗 reward

586

THE ANAI.ECT. XII.

XVI, XVII, xviir

十

八

\ .一
七

»j 灣
八

季

以

政

十 心

之

子

康

者

一 e

康 小

美、

子

孰

正

孔

十 人

一-广
不

君

串

^、

敢

-f

問 反

千

次

JUL

不

子

人

問

正

帥

於

之

人

CHAPTER

XVI.

— The Master

said ：

The

man

of noble

mind seeks to perfect

the good in others and not their evil. The
little minded man is the reverse of this."

CHAPTER XVII. — When Chi K'ang
Tzu asked Confucius for a definition of
government, Confucius replied : " To go-
vern means to guide aright. If you, Sir,
will lead the way aright, who will dare to
deviate from the right ？，， .

CHAPTER XVIIL — Chi K'ang Tzu,
being plagued with robbers, consulted Cori-

58；

XII. XVIII. XIX. THE ANALECTS.

them to be robbers they will 头口 J [心 而 不竊、 feel
ashamed and refuse to steal. The Chi family had stolen
their power 竊抦、 K'ang Tzu, the son of a concubine,
had usurped his infant brother's rights and was suspected of
his murder, ― so the people were but following their leader.
L. distressed about the number of thieves in the State,
injured etc. If you, Sir, were not covetous, although you
should reward them to do it, they would not steal. Z.
angebatur ob lat rones ； si tu non sis cupidus, etiamsi merce-
dem proponas populo, non furabitur. K. distressed at the
frequency of robberies in the country. If you yourself
shew them that you do not wish for wealth, although you
should re、vard them etc. Couv. dans lembarras a cause de
voleurs, il consulta etc. Seigneur, ne soyez ni cupicle ni

ambitieux encouragiez par des recompenser,

CHAPTER XIX.— CAPITAL PUNISHMENT UN-
NECESSARY.—就 is taken by 備' 旨 as 成就、 by
Kuan as 依 ； it is also used in the sense of ' concede to.'
上 is read as a verb, 加、 C. 爲政 者民所 視 效、
Rulers are those to whom the people look as exemplars.
殺 之爲言 豈爲人 上之語 哉、 Is kilHng a word
for those over the people to use ！ L. What do you say
to killing the unprincipled for the good of the principled ？
Sir, in carrying on your government, why should you use
killing at all ？ Let your evinced desires be for what is
good etc. The relation between superiors etc. The grass
must bend 、vhen etc. Z. si interficiam expertes lege, ut
deveniatur ad habendum ordinem, quomodo ？ quorsum
uteris occisione ？ Tu velis bonum etc. ； herba, incessente
ipsi vento, profecto incurvatur. K. putting to death the

588

欲 爲 如

# Wi 孔

而焉子

THE ANALECT.

十

九

道 孔

季

以 子、

康

就 曰

子

XII. XVIII, XIX.

雖 B 於
赏苟孔
之 子 子

Licius, who answered him saying : " If you,
Sir, be free from the love of wealth, although
you pay them they will not steal."

CHAPTER XIX. — Chi Kang Tzu asked
the opinion of Confucius on government and
said : " How would it do to execute the
lawless for the good of the law-abiding ？，，
" What need, Sir, is there of capital punish-
ment in your administration ？，， responded
Confucius. " If your aspirations are for
good, Sir, the people will be good. The

問 不 之 孔

政 竊不子

於 欲 對

有 道， 何

對 m 、子

川殺、 子

民 善 矣_

589

XII. XIX, XX.

THE ANALECTS.

wicked in the interests of the good ？ depend upon

capital punishments ？ Wish for honesty and etc. The
moral power of the rulers etc. Whithersoever the wind
blows etc. Couv. Ne ferais-je pas bien de mettre a mort

les malfciiteurs, a fin de rendre le peuple vertueux ？

avez voiis besoin de la peine de mort ？ Vo us- me me veuillez

serieusement etre vertueux etc Au souffle du vent,

I'herbe se courbe to uj ours.

CHAPTER XX. — UNIVERSAL ESTEEM OR
MERE POPULARITY.— This cap. should be read in the
light of XV. V. 1. 聞 is to be heard of, get a name ；
達 is to win one's way by nobility of character, 士 is a man
of education, hence, an official. C. 達者 德 孚 於 人、
而 行 無 不 得、 The 達 are those whose character
commands general confidence and whose deeds win their
unhindered way. L. What must the officer be who may-
be said to be distinguished ？ Z. litteratus qualis est. K.
educated gentlemen do etc. distinguished. Couv. pour
mei iter d'etre appele illustre.

2. C. 子張 務外、 given to outside show, so Con-
fucius 發其病 而 藥 之也、 exposed his ailment and
dosed it.

3. C. 言 名譽著 聞也、 His fame is spread abroad.

L. heard of through the State throughout his clan.

Z. sit in regno, fama cei to celebratur. K. in public life
or in private life he will be heard of by the world. Couv.
reiiom aupres de son prince, de ses concitoyens, et de tous
ses f5arents.

4. ^ means beard of, fame ； 達 penetrating, universal,
influential. C. 聞 與達相 似 而 不 同、 乃 誠僞

590

THE ANALECT.

XII. XIX, X 乂.

moral character of those in high position is

the breeze, the character of those below is the

grass. When the grass has the breeze upon

it, it assuredly bends."

CHAPTER XX.— I. Tzu Chang asked

what a man must be like in order to gain

general estimation. 2. " What is it that you
mean by general estimation ？，， enquired the
Master. 3 " To ensure popularity abroad
and to ensure it at home," replied Tzu
Chang.

4. " That," said the Master, " is popularity,

君 子 之 德 風、 小.

人 之 德 草、 草 上

之 風、 必 假。

二十 t 張問 士何如

斯 可謂之 達矣。

s.> 曰 、何 哉爾所

謂 達 者。 IV 張對

曰、 在邦 ，必 M、 在

家 必 IT ^ 曰、 是

591

Xli XX.

THE ANALECTS.

之所以 分、 and Ta are similar but different.

There is the difference between them that exists between
real and counterfeit.

5. 察言 etc. means he is a man of judgement and
discretion. ' C. 皆 自修於 內不求 人知之 事、
All are matters of personal culture and not for the observa-
tion of others ； hence 所行 自無置 礙矣、 his
conduct naturally meets with no opposition.

6. 居之 不疑、 He maintains an attitude of un-
wavering assurance. C. 自以 爲是 而無所 忌 '障、
Self-assured, without a qualm, 不 務實而 專 求名、
for his aim is not reality but merely fame. L. That is
notoriety not distinction. Now etc. solid and straightfor-
ward and loves righteousness. He examines people's words
and looks at their countenances. He is anxious to humble

himself to others. Such etc. As to notoriety, he

assumes the appearance of virtue, but liis actions are
opposed to it and he rests in this character without any
doubts about himself. Z. hoc est fainosus, non illustris

esse simplex, rectus, et a ma tor aequitatis, perpendit

verba at examinat vultum, estque sollicitus ut se subjiciat
aliis : etc. Qui famosus est, specie praefert virtutem, factis
autem adversatur, et quin ea consistat, minime dubitat. K.

notorious, not distinguished. Now stands upon his own

integrity and loves what is right ； who forms a correct
judgment of men by observing how they look as well as
etc. Reflection makes him humble etc., etc the noto-
rious man wants to be moral in his look etc. really is

not so in his life. He prides himself on such an ap-
pearance without misgiving. Couv. Celui-la a du renom,

592

THE ANAIJiCT.

XIL XX.

取

達

邦

好

達

仁

夫六

必

慮

也

-Hi

而

達

以

察

考

非

行

也

在

下

質

達

、Jn

者：

家

而

直

也

居

色

必

在

觀

而

夫

not esteem. 5- As for the man who meets
with general esteem, he is natural, upright,
and a lover of justice ； he weighs what men
say and observes their expression, and his
anxiety is to be more lowly than others ； and
so he ensures esteem abroad, as he ensures
it also at home. 6. As to the seeker of
popularity, he assumes an air of magna-
nimity which his actions belie, while his self-

593

XII. XX, XXI.

THE ANALECTS.

il n'a pas une gloire veritable. Un horn me il lust re est
simple, droit, ami de la justice. II fait attention aux paro-
les qu'il entend, et il observe I'air du visage. II a soin de

se inettre au-dessous des autres seulement du renom,

revet une apparence de vertii, opposees etc. II se flatte

d'etre vertueux et sen tient assure.

CHAPTER XXL— FIRST THINGS FIRST.— Cf.
cap. X. 舞雩 XI. XXV. I. C. 慝惡 之匿於 心、
Evil hidden within. L. When etc. I venture etc. to
exalt virtue, to correct cherished evil, and to discover
delusions. Z. de cumulanda virtute, corrigendis cupidi-
tatibus, et discernendis hallucinationibus. K. to elevate
the moral sentiment ； .to discover the secret vices and fail-
ings in one's inmost mind ； and lastly to dispel the delusions
of life. Couv. comment on peut acquerir une grande
vertu, corriger ses defauts, reconnaitre ses erreurs.

2. C. 善 其切於 爲己、 Commended his earnest-
ness in self culture.

3. C. 先事 後得、 猶 言先難 後 獲、 See the
reply to the same disciple in VI. xx. 爲所當 爲而不
言十 其 功、 Do your duty without counting its conse-
quences. 知 一朝之 忿爲甚 微、 而 禍 及 其 親
爲 甚大、 則 有 以 辨 而 懲 其 忿 矣、 To re-
cognise one's brief anger as a mere trifle, yet the calamity
brought on one's family as a grievous thing indeed, should
induce a man to see and overcome the irrationality of his
anger. (It must always be borne in mind that the answers
of Confucius were not intended to cover the whole ground,
but to apply to the interlocutor's needs) . Fan Ch'ih was
粗 p'l) 近 禾 iJ、 coarse-fibred and self-interested. L. Truly

594

THE ANALFXT.

XII. XX. xxi.

十

人

之

攻
3t

扭

子
曰

撥-
大

非 惡 非 哉

之

下、

曰

it
遊

在
家
必

之

矢疋

在

修 無 崇

fit
n

慝 攻 德 先 5 惑 問 舞

必

assurance knows never a misgiving, and so
he ensures popularity abroad, as he also
ensures it at home."

CHAPTER XXL— I. Once when Fan
Ch'ih was rambling along with the Master
under the trees at the Rain-altars, he re-
marked : " May I venture to ask how one
may improve one's character, correct one's
personal faults and discriminate in what is
irrational ？，，

2. "An excellent question," rejoined the
Master. 3. "If a man put duty first and
success after, will not that improve his

595

<，f

方

库

XII. XXI, XXII. THE ANALECTS,

a good question : If doing what is to be done be made the
first business, and success a secondary consideration etc.
To assail one's own wickedness and not etc. For a morn-
ing's anger to disregard one's own life, and involve that of
his parents etc. Z. o pulchram questionem : antehabere
actus, posthabei-e acquisitionem etc. ？ impugnare sua vitia,
non vero etc. ？ ob unius mane iram, oblivisci suam perso-
nam et usque ad suos parentes etc. ？ K. Make it a ru'e
to work for it before you accept anything as your own etc.
Make it a habit to assail your own vices and failings before
etc. lose his tenip:;r and forget himself of a morning etc.
Couv. Quelle excellent question ！ Avoir en vue la prati-
que plutot que la possession de la vertu etc. ？ Faire la
guerre a ses propres defauts, et non etc. ？ Dans un mo-
ment de colere, mettre en danger sa vie et celle de ses
parents n'est-ce pas illusion ？

CHAPTER XXII. —： LOVE OF MEN AND KNOW-
LEDGE OF MEN.- 1. C. 愛 人仁之 施、 知 人
知 之 務、 1 Philanthropy is altruism in practice, know-
ledge of men the objective of knowledge. 1力 benevolence.
It is love to' all men. Z. de humanitate ； amare alios,
de prudentia ； nosse alios. K. The moral life of a man
consists in loving men. Understanding consists in under-
standing men. Couv. d'humanite. Elle consists a aimer
les hommes. la prudence a connaitre les hommes.

2. 曾氏 says that Fan Ch'ih misapprehended , thinking
the 愛 人 was general 闳、 and the 知 人 special 擇、
two opposites. L. did not immediately understand.

3. Cf. II. 19. C. 舉 直 錯枉者 知 也、 使 枉
者直貝 ij 仁矣、 To promote the upright etc. is wisdom ；

596

THE ANALFXT.

XII. xxr, XXII

十

枉 子 s 知 愛 樊一 非 其 典

朝
之

character ？ If he attack his own failings

instead of those of others, will he not remedy

his personal faults ？ For a morning's anger

to forget his own safety and involve that

of his relatives, is not this irrational ？'，

CHAPTER XXII.— I. Once when Fan

Ch'ih asked the meaning of Virtue, the

Master replied, " Love your fellow-men."
On his asking the meaning of knowledge,
the Master said : " Know your fellow-men."

2. Fan Ch'ih not having comprehended.
3. The Master added : " By promoting the

能 曰人人 遲惑身

〇 "

以及其 静、

問仁、 子曰、

問 0、 子 曰、

k 遲 未達、

舉 直 錯 .諸

使枉 者直。

597,

XII. XXII, XXIII. THE ANALECTS.

to straighten the crooked is kindness. Hence they are not
opposites but correlative. L. Employ etc. in this way
the crooked can be made upright. Z. evehendo rectos
etc. potest fieri ut improbi corrigantur. K. put down
every cause that is unjust in such a way that the unjust
will be made just. Couv. en laissant de cote les mec bants,
on peut determiner les mechants a se corriger.

4. 卿 see 向、 It is defined by 昔、 C. He thought
the reply only covered the meaning of 知 and not of 仁、
L. Fan Ch'ih retired etc. A little while ago etc. Z.
nuper quidem etc. K. Just a little while ago etc. Couv.
Tout a I'heure, j，ai ete voir etc.

5. C. 歎其所 包者廣 不止言 知、 A sigh
over its breadth of meaning, which was not limited to 突 [j、
L. Truly rich is his saying ！ Z. o foecundum effatum ！
K. a saying very wide indeed in its application, Couv.
Ces paroles sont pleines de sens.

6. See 書 經 III. u, 11-13； IV. iv. 遠 言人皆

化而 爲仁、 不 見有不 仁 者、 若 其 遠 去 爾、

Afar means that all were transformed to goodness and none
saw any that were not good, as if they had gone far away. L.
Shun, being in possession of etc. on which all who were
devoid of virtue disappeared. Z. Choen tenens imperium
etc., et improbitas evanuit. K. all immoral people disap-
peared. Couv. tous les mechants disparurent.

CHAPTER XXIIL— ON FRIENDSHIP. —吿 is read
Ku, (III. 7) and means to inform a superior. 道 is 導 C,
友 所 以 輔 仁、 故 盡 其 心 以 吿之、 善 1 其 說
以道之 、然以 義合者 也、 Friendship is for the
development of virtue, hence the importance of fulfilling

598

THE ANALETS.

XIT. XXII.

有 -i^

卜、 lik

Rhi H 匕

门

天

举

右

小

^ a

fit /rtt

举

失 17*

天

1 一

寸 牡

IM.

•It 、、a

y^、

有

Jrtl. ； 六
k 夕牛

夏 ^

々Jt

inj

五 rl

不:

有

B it

諸

矢 [|

筅 子

仁

於

皋天

富 何

子

於 夏

straight and degrading the crooked you can
make even the crooked straight"

4. Fan Ch'ih withdrew and afterwards
meeting Tzu Hsia said to him : " A little
while ago, when I had an interview with the
Master, and asked for & definition of know-
ledge, he replied, ' By promoting the straight
and degrading the crooked you can make
even the crooked straight,' 一 what can he
have meant ？"

5. " What a rich maxim that is ！ ，， replied
Tzu Hsia. 6. "When Shun had the Em-
pire, he chose from amongst the multitude
and promoted Kao Yao, whereupon all who
were devoid of virtue disappeared. And
when T ang had the Empire, he too chose
from amongst the multitude and promoted I
Yin, whereupon all who were devoid of virtue
disappeared." •

599

XII. XXII r, XXIV.- THE ANALECTS.

one's duty by pointing things out to him and using tact in
doing so, but always according to what is right. L. Faith-
fully Lidmonish your friend, and skillfully lead him on. If
etc. impracticable, stop. Do not disgrace yourself. Z.
fideliter commonefacias et belle dirigas eos : si nihil possis,
tunc absiste, ne ipsimet injuriam adsciscas. K. Be cons-
cientious in what you say to him. Lead him on gently etc.
if you find you cannot do that, stop. Do not quarrel with
him only to get insulted. Couv. Avertissez vos amis avec
franchise, et conseillez-les avec douceur. S'ils n'approuvent
etc. ； craignez de vous attirer un affront. _

CHAPTER XXIV.— FRIENDS ARE FOR DEVE-
LOPMENT OF CHARACTER. ― L. The superior
man on grounds of Culture meets with his friends, and by
their friendship helps his virtue. Z. sapiens per iittera-

turam cong reditu r cimicos, adjuvat perfectionem. K.

makes friends by his taste for art and literature. He uses
his friends to help him to live a moral life. Couv. Le
sage se fait des amis pas son erudition, et I'amitie est un
moyen de perfection pour lui et pour eux.

600

THE ANALECTS. All. XXIII, XXIV,

CHAPTER XXIIL— I. On Tzu Kung
enquiring the duties of friendship the Master
replied: "Advise him conscientiously and
guide him discreetly. If he be unwilling,
then cease ； do not court humiliation."

CHAPTER XXIV.— The philosopher

Tseng said : " The wise man by his culture
gathers his friends, and by his friends deve-
lopes his goodness of character,"

60 1

二十三 子 貢 問友、 子曰、

忠 告。 而善道 之、

不 可則止 、毋自

辱 焉。

一 I 十四 曾 子曰、 君子以

文 會 友、 以 友 輔

仁。

XIII. I, THE ANALECTS.

VOLUME VII.

BOOK XIII.

CHIEFLY CONCERNING GOVERNMENT.

CONTENTS. —子 路、 Tzti Lu is the title and the
book contains a number of epigrams on government and
the duties of rulers. The four words uttered in reply to
Tzu Lu might almost serve as its text 先之勞 之、

CHAPTER I.— THE LEADER SHOULD LEAD.—
I. 先 之勞之 〇 The difficulty is with the 之〇 If
interpreted by "the people," as is usual, it would read,
Go before them, set them to work. With this idea K'ung
An Kuo interpreted by " Set them the example and then
you can set them to work." Legge suggests taking 之
in a neuter sense. The accepted view is as in the trans-
lation. C. The philosopher 蘇 says : 凡民 之行以

身先之 、則 不合而 行、' 凡 民之 事 以身勞

之、 貝 Ij 雖 勸 不 怨、 Wherever the people should go,
let the ruler in person go first and the people without
orders will follow ； whatever the people should do let the
ruler in person do diligently, and they will do works how-
ever arduous, without complaint. L Go before the
people with your example, and be laborious in their affairs.
Z, praeeas illi, lab ores illi. K. Go before (as L.) ； show
them your exertion. Couv. Que le prince donne lui-

602

THE ANAIJLCTS.

XIII

V O L n M E VII.
BOOK XIH.

先 .

子一

子

無

之

路

倦

勞

問

第

十

— ■ ,A

2^ 二

子

CHAPTER L— I. When Tzu Lu asked
about the art of government the Master re-
plied : " Be in advance of them, shew them
how to work."

2 On his asking for something more,
the Master added : " Untiringly."

603

XIII. I, II.

THE ANALECTS.

meme I'exemple de toutes les vertus, et pr^te secoiirs au
peuple dans ses travaux.

2. C. says 無 in ancient copies is 母 Do not. L.
Be not weary (in these things). Z. iis ne lassescas. K.

Be indefatigable in that. Couv s'applique sans relache

a etc.

CHAPTER 11.— THE RULER'S RULE : USE
YOUR STAFF. — I. For 仲 弓 v. Intro. V" for 季
氏 see II. 20 ； III. 6， etc. for 有 司 cf. VIII. 4. C. 有
司、 衆職 也 〇 The holders of the various offices. 宰
兼職、 They were united in the Comptroller. 然 事

必先之 於彼、 而後 考其成 功、 則 己不勞

而事畢 舉矣、 But he should direct them in their
duties, and afterwards examine into their fulfilment, thereby
himself avoiding drudgery, and promoting them on the
perfection of their work. 賢、 有 德、 者、 才、 有 能 者、
Hsien means the virtuous, ts'ai the able. The philosopher
范 says， 不先 有司、 則君行 臣職矣 c Unless
etc. then the Prince will be doing his Minister's work. L.
Employ first the services of your various officers, pardon
small faults and raise to office men of virtue and talents.

Z. praemittere habentes officii curani, evehe sapientes

et peiitos. K. Leave the initiative in the details of go-
vernment to the responsible heads of department. Couv.
Mettez en avant les prefets, c-a-d. ne faites pas tout par
Yous-menie, mais servez-vous des prefetS; qui sont a vos
ordres.

2. Cf. II. 19. XII. 24. 人其舍 諸、 cf. VI. 4.

L. How shall I know etc. so that I may raise them to
office ？ will others neglect them ？ Z. ....... quos vero

604

THE ANALECTS.

XIIL II.

而

才

ff]

問

仲

舉

曰、二

赦

丐

之

焉

小

子

爲

知

過、

季

舉

賢

舉

先

氏

才

賢

有

宰

CHAPTER II.— I. When Chung Kung
was Minister for the House of Chi he asked
for advice on the art of government, where-
upon the Master said : " Utilise first and
foremost your subordinate officers, overlook
their minor errors, and promote those who
are worthy and capable."

2. " How may I recognise those are worthy
and capable ？ " he asked. " Promote those

605

XIII. II, III.

THE ANALECT.

tu non noveris, alii an ipsi niissos facient. K there is

then no fear that those whom you do not know will be

neglected. Couv Quant a ceux que voiis ne con-

naissez pas, est-ce que d'autres iie vous les feront pas
connaitre.

CHAPTER III.— A LESSON IX LOGIC- i. The
clause is generally read in a hypothetical sense, ― " If the
Prince of Wei is waiting for etc." 衛 君 was Duke 出
of Wei, see 14. This incident is placed in the tenth
year of Duke 哀 on Confucius returning from 楚 to Wei.
TzLi Lu at that time was in the service of Duke 出、 而
may be taken as ' in order to ' ; 將 as the sign of the
future ； 先 is also interpreted as ' most important.' L.
The ruler of Wei has been waiting for you, in order with
you to administer the government. What will you con-
sider the first thing to be done ？ Z. expectat magistrum,
lit fungaris magistratu : magister quid prius praestiturus ？
K. Now what do you consider etc. Couv. Si le prince
de Wei vous attendait pour regie r avec vous etc. a quoi
donneriez-vous votre premier soin ？

2. Cf. XII. II. 必也 etc. Cf. III. 7. et al. The
translation gives the accepted sense, but it might also be
read, ' If I had to, 一 the first step surely would he to rectify
the various titles.' C. 是時出 公不父 其父、 而
禰 其 龃、 名實素 矣、 At this time Duke Ch'uh
disavowed his father, and sacrificed to the manes of his
grandfather as if to his father's, so that names and realities
were in confusion. Hence if things got their right names,
Duke Ch'uh was unfilial and a usurper, and Confucius in
this laconic way signifies his own unwillingness to act.

606

THE ANALECTS.

XIII. I', III.

奚

子

子-

人

所

先

而

路

其

知、

子二

爲

舍

衛

諸

所

必

子

君

不

將

待

知、

you do recognise ； ，， was the reply, " as to
those whom you may fail to recognise, is it
likely that others will neglect them ？ ，， •

CHAPTER. Ill— I. "The Prince of
Wei," said Tzu Lu, " is awaiting you, Sir, to
take control of his administration, 一 what will
you undertake first, Sir ？ ，，

2. " The one thing needed," replied the
Master, " is the correction of terms."

607

XIII. III.

THE ANALECTS.

Apparently however he put no obstacle in the way of his
disciples accepting service, for at this time Duke Ch'uh
had already ruled for nine years. L. What is necessary
is to rectify names. Z. quod potissimum, nonne re-
formare appellationem ？ K. If I must begin, I would
begin by defining the names of things. Couv. A rendre
a chaque chose son vrai nom.

3. 有 是哉、 Is this so ！ or, Well, really ！ You
are a long way from the point, Sir. What has that
correcting to do with the matter. C. 迁、 言胃 遠於事
情、 言非今 日之急 務 也。 Far from the matter*
i.e., not an affair of immediate urgency. L. So, indeed ！
You are wide of the mark ！ Why must there be such
rectification ？ Z. estne ita ？ magister digreditur ； quor-
sum haec reformatio ？ K. Oh ！ really, but you are too
impractical. What has definition of names to do here.
Couv. Est-ce raisonnable ？ Maitre, vous vous egarez
loin du but. A quoi cette reforme des noms ？

4. 闕 Cf. 11, 18. 蓋闕 如 也 thereupon is reserv-
ed-like. L. How etc. A superior man etc. shows a
cautious reserve. Z. quam rusticus iste Yeou ！ Sapiens
etc. quippe omittentis instar. K. Sir, you liave really no
manners. A gentleman, when he hears etc. will always
wait for an explanation. Couv. Que Lou est grossier 1
Un homme sage se garde de dire ou de faire ce qu'il ne
sait pas.

5- L. If names be not correct, language is not in
accordance with the truth of things. If etc. affairs cannot
be carried on to success. Z. Si titulus non sit rectus,
tunc appellatio non probatur ； res non perficientur. K.

608

THE ANALIiCTS.

XJll. Ill

3. " Are you as wide of the mark as that,
Sir ！ " said Tzu Lii, "Why this correcting?"

4. " How uncultivated you are, Yu ！ ，， re-
sponded the Master. " A wise man, in re-
gard to what he does not understand, main-
tains an attitude of reserve. 5, If terms be
incorrect, then statements do not accord with

facts ； and when statements and facts do not

609

正名乎 。子 路曰、

有是哉 子之迂

也、 奚 其 正。 日、

野哉 由也、 君子

於 其所不 知、 蓋

闕如 也、^ 不正、

M IIB 不 順、 0 不

XIII. III.

THE ANALECTS.

Now, if names of things are not properly defined, words

will not correspond to facts impossible to perfect

anything. Couv. Si les noms ne conviennent pas aux
choses, il y a confusion dans la langage etc.

6. 中 is a verb. 無所措 etc. have nowhere to put
hand or foot. 事得其 序之謂 禮、 物得其 和
之 謂樂、 Li is order, Yo is harmony. L. When etc.

proprieties and music will not flourish punishments will

not be properly awarded the people do not know how

to move hand or foot. Z. si etc. tunc res non per-

ficientur ； officia et harmonia non florebunt ； suppli-

cia et poenae non quadrabunt ； populus non habet ubi

ponat manus et pedes. K. Where etc. the arts and

institutions of civilization cannot flourish ； law and

justice cannot attain their ends ； people will be at a loss

to know what to do. Couv les choses ne s'executent

pas, les bienseances et riiarmonie sont negligees, les

supplices et les autres chatiments n'etant plus proportion-
nes aux fautes ne sait plus ou mettre la main ni le pied.

J. Had Tzu Lu attended to the discrimination of Con-
fucius he would not have sacrificed his life for an unworthy
master. L. necessary that the names he uses may be

spoken appropriately, carried out appropriately

just that in his words there may be nothing incorrect.
Z. Ideo sapiens princeps quod nominat, certe decebit

denominari ； peragi nihil habet quod temere sit,

idque totiim est. K. can always specify whatever he

names ； carry out makes it a point to be always

exact in the words he uses. Couv. Un prince sage donne
aux choses les noms qui leur conviennent, et chaque chose

6io

THE ANALECTS.

XIII III.

所

君

胃

名

措

不

刑

興

不

苟

子

之

手

罰

禮

則

而

於

必

足

則

不

樂

則

事

其

可

故七

民

不

矣。

行

君

無

刑

建

Z 、

樂

無

-tii

子

所

罰

則

不

事:

accord, then business is not properly execut-
ed ； 6. when business is not properly ex-
ecuted, order and harmony do not flourish ；
when order and harmony do not flourish,
then justice becomes arbitrary ； and when
justice becomes arbitrary the people do not
know how to move hand or foot. 7. Hence
whatever a wise man denominates he can
always definitely state, and what he so states
he can always carry into practice, for the wise
man will on no account have anything remiss
in his definitions."

611

XIII. Ill, IV.

THE ANALECTS.

doit etre traitee d'apres la signification du nom etc. Dans
le choix des noms il est tres attentif.

CHAPTER IV.— ROYAL CHARACTER BETTER
THAN ROYAL FARiMING.— i. 樊 遲、 See Intro.
V. It is supposed that he was in office at this time.
C. 種五穀 曰稼、 種 蔬菜曰 圃 c Corn growing
is called farming, vegetable growing kitchen gardening.
L. husbandry. I am not so good for that etc. husband-
man gardener. Z. ego baud par veterano agrico

lae nec tanti ac veteranus clitor. K. For that etc.

farmer gardener. Couv. Un vieux laboureur vous

I'enseignerait mieiix que moi jardinier etc.

2. C. /J、 人 謂 糸田 民 c A plebeian. L. A small
man indeed. Z. vulgarem hominem. K= a petty-mind-
ed man. Couv. I'esprit petit.

3. Note the parallels 禮、 敬、 義、 服、 信、 用情、
'唐、 might be translated * a like spirit.' C. defines it by
誠 實 Sincerity. 襁、 織縷爲 之以約 小兒於
背者、 A piece of cloth with tapes attached for tying a
child on the back, ― as is still in vogue. L. If a superior
man love propriety, the people will not dare not to be

reverent righteousness, submit to Jiis example,

good faith sincere. Now, when these things obtain,

the people from all quarters will come to him, what

need has he etc. Z. si superior amet ritus, tunc populi
nemo audebit non revered ； justitiam ..acquies-
ce re ； sinceritatem adhibere vcluntatem populi

fasciatos gestabunt suos infantes et accurent. K. When
the rulers etc. encourage education and good manners the
people will never fail in respect encourage the love of

612

THE ANALECTS.

XIII. I

四

則

敢

上

則

樊

不

円

曰.

樊

民

不

好

民

須

子

如

學

吾

遲

莫

義、

吴

老

爲

不

請

敢

上

敢

上三

小

圃

如

學

不

好

民

不

好

人

樊二

曰

老

用

信、

莫

遲

吾

農

子

CHAPTER IV.— I. On Fan Ch'ih re-
questing to be taught agriculture, the Master
replied, " I am not as good as an old farmer
for that" When he asked to be taught
gardening the Mastered answered, " I am
not as good as an old gardener for that"

2. On Fan Ch'ih withdrawing the Master
said : "What a littleminded man is Fan
Hsli ！ 3. When a ruler loves good manners
his people will not let themselves be disre-
spectful ； when a ruler loves justice his peo-
ple will not let themselves be unsubmissive ；
when a ruler loves good faith his people will
not venture to be insincere ; — and if he be

613

XllL IV, V.

THE ANALECTS.

justice

obedience ；

good faith

honesty

flock to that country etc. Couv. Si le prince aime
I'lirbanite et les convenances, aucun de ses subjets n'osera

de mauvaise foi accouront a lui, avec leurs petits

enfants sur leurs epaules. Quel besoin etc.

CHAPTER v.— LEARNED AND UNPRACTI-
CAL.—Cf. II. 2. 不 達、 may mean inability to carry
the teaching of the poems into practical life. C. 專、 獨

也 o Alone. 詩本 人情該 物锂、 可以 驗風俗

之盛衰 、見政 之得 失、 故 誦 之者必

達於政 、而能 言之也 ◦ The Odes really reveal

human nature and the principles of things in general, and
from them the development or decay of manners and the
success or failure of governments can be deduced. Hence
the student of them should undoubtedly be versed in the
rules of Government and be able to discuss them. L.
Though a man etc. yet if, when intrusted with a govern-
mental charge, he knows not how to act, or if, when sent
to any quarter etc. he cannot give his replies unassisted,
notwithstanding the extent, etc. Z. didiceris Carmina

tercenta ； si nescias expedire, missusque nequeas a

te solo dare responsiones, tamen cui usui facient. K.

A man who can recite three hundred pieces of poetry by
heart, but who, when the conduct of the affairs of a nation

is intrusted to him, can do nothing, public mission to a

foreign country, has nothing to say for himself etc. Couv.
Supposons qu'un homme etc. il manque d'habilite ； s'il
(id. K.) il soit incapable de repondre par lui-meme ； que
lui sert toute sa litterature ？

les negHger

justice,

Tobeissance

sincerite

614

THE ANALECTS. XIIL IV, V.

五

專

使

授

子一 稼

子

方

'If

於

而

之

夫

雖

四

以

誦

至

如

多、

方、

詩

矣、

襁.

焉

亦

不

一 ■

焉

則

奚

能

達

百

用

其

四

like this, then people will come from every
quarter carrying their children strapped on
their backs ； ― what does he want with learn-
ing agriculture ？ ，，

CHAPTER v.— The Master said : " A
man may be able to recite the three hundred
Odes, but if, when given a post in the admi-
nistration, he proves to be without practical
ability, or when sent anywhere on a mission,
he is unable of himself to answer a question,
although his knowledge is extensive, of what
use is it ？ ，，

6i5

XIII. VI, VII, Viri. THE ANALEC TS.

CHAPTER VI. ― COMMANDING CHARACT-
ER.—― L. When a prince's personal conduct is correct,
his government is effective without the issuing of orders.
If etc. he may issue orders, but they will not be followed.
Z. si cujus persona sit recta, quin jubeat, tainen

agent ； non obsequentur. K. If a man is in order in

his personal conduct, he will get served even without
taking the trouble to give orders. Couv. Si le prince est
lui-meme vertueux, le peuple reniplira ses devoirs, sans
qu'on le lui commande ； ne les suivra pas.

CHAPTER Vn— BROTHERS IN DEGENER-
ACY.― Lu was the territory of Duke 周 fourth son of
文王、 the second son being- 武 王〇 The seventh son
was 康 叔 who became Duke of 衛 。 ,Cf. VI. 22. C.

本兄弟 之國、 而是時 衰亂、 政亦相 似、 故
孔子歎 之。 Originally brother kingdoms tney, in this
hour of decay and upheaval, still maintained a like relation-
ship ill their political condition, hence Confucius' sigh.

L. The Governments are brothers. Z. sicut

germani fratres. K. The one is about the same as the
other. Couv. sont soeurs par leur administration, comme
par leur origine.

CHAPTER VIII.— A CONTENTED MIND. —善 居
室 is described by the 合講 as 處家 to manage one's
house. C. 公 子荆衛 大夫、 He was a high
minister of Wei. 苟、 聊且粗 略之意 ◦ An expres-
sion of indifference and carelessness (備 旨 says 將 就
About). %、、 聚 也〇 Collect, accumuiate. 完、 備 也、
Complete. 言 其 循 序 而有節 、不以 欲速盡
美累其 j|j»Q It means he did it by degrees in modera-

616

THE ANALECTS. XIII. VI, Vll, VIII

CHAPTER VI.— The Master said : " If
a ruler is himself upright his people will do
their duty without orders ； but if he himself
be not upright, although he may order they
will not obey."

CHAPTER VII. — The Master said :
" Lu and Wei are brothers (even) in their
government."

CHAPTER VIIL— The Master said of
Ching, a scion of the ducal House of Wei,
that he dwelt well content in his house.
When first he began to possess property he

六 子曰、 其身 正、 不.

令 而 行、 其 身 不

正、 雖令 不從。

七子曰 、魯 衛 之 政.

兄 弟也。

八子謂 衛公子 荆、

善 居 室， 始 有、 曰、

6i7

XIII. VIII, IX.

THE ANALECTS.

tion, without permitting a desire for immediate perfection
to dominate him, ― arid make him greedy. L. that he

knew the economy of a family well Ha! here is a

collection ！ Ha! this is complete ！ Ha! that is

admirable ！ Z. bene degebat doini ； aliquantulum

cumulavi, circiler complete habeo ； prope splendi-

dum est. K. admirable ordered the economy of his

home * I have just made ends meet.' * I have just

managed to pay for all I require.' ' Now I can just
manage to get along pretty well.' Couv. toujours

content de I'etat de sa niaison J'ai amasse un peu

Je suis presque au comble de I'opulence Je suis dans la

splendeur.

CHAPTER IX. ― FIRST ENRICH, THEN
TEACH. ― Confjjcius thus early recognises the law of
Political Economy that wealth and leisure are necessary to
education and civilisation.

1. C. 僕、 御 車也、 To drive a vehicle. L. when
the Master went to etc. Z. Confucius adibat etc. K.
When Confucius on his travels etc. Couv. alia dans le
principaute etc.

2. C. 薛、、 衆 也、 Many. L. How numerous are
the people ！ Z. multitude quanta ！ K. What a large po-
pulation is here ！ Couv. Que les habitants sont nombreux ！

3- C. 庶而不 富、 則民 生 不遂、 故制田
里、 簿 賦敛、 以富之 0 To leave a large population
in poverty affects its very existence, hence the duty of
distributing the land communally and of lightening the
levies and imposts in order to their enrichment. L. .Since
they are thus numerous what more etc. Z. cum multi

6i8

THE ANALECTS.

XIII. VI I r, IX

九

何

有

子二

子一 苟

苟

加

適 美

完

合

焉

旣

tlx 角

%、

矣

冉

少

有

有、

有

之

又

冉三

曰

called it
he had

" A passable accumulation
prospered somewhat he

； ，， when
called it,

" Passably complete ； ，， and when he had
amassed plenty he called it " Passably fine."

CHAPTER IX.— I. When the Master
was travelling to Wei, Jan Yu drove him.
2. " What a numerous population ！ ，， remark-
ed the Master.

3. " The people having grown so nume-
rous what next should be done for them ？ "
asked Jan Yu. " Enrich them," was the
reply.

619

XIII. IX, X, XI. THE ANALECTS.

sunt quid piaeterea addendum ait ； ditandi. K. With
such a large population u bat etc. Com'. Maintenant
qu'ils sont nombreux les rend re r'ches,

4. C. 富而不 敎、 刖 近 於 禽 獸、 故 必 立
學校、 明 禮 義、 以 敎 之 C To enrich without educat-
ing leaves men very near the level of the brute. Hence
colleges must be established for the study of religion and
morals in order to the people's education L. And when
etc. Teach them. Z, instruendi. K. Educate them.
Couv. Les instruire.

CHAPTER X.— CONFUCIUS' CONFIDENCE IN
HIS METHODS. —而 2 可 = 而 & 經可 o And
already can do. C. 可 者僅詞 、言 綱 紀 布 也、
1(0 means barely, passably, i.e., the regulations could have
been published abroad. 有 成、 治 功 成 也〇 The
administration itself brought into order. L. If there were
any of the princes who would employ me, in the course of
twelve months I should have done something considerable

the government would be perfected. Z. si esset etc.

jam foret sat bene haberetur perfectio. K. If I were

given the conduct accomplished something . ...put

everything in order. Couv. Si un prince assez bien

leglee, parfaite.

CHAPTER XL— A HUNDRED YEARS OF GOOD
RULE— C. 爲邦 百年、 言相繼 而久也 o It
means a long, unbroken period. 勝殘、 化 殘暴之
人、 使不爲 惡〇 Transform the cruel and cause them
to cease from evil. 古有 是言而 夫子稱 之 o
This was an ancient saying which the Master approves. L.
If good men able to transform the violently bad, and

620

THE ANALECTS. XIII. IX, X, Xf,

十

麗

百

子

也

者

子

加

乂川

曰四

1 ~ ■»，

年

濯

曰'

焉

旣

亦

乂 J

翁

口

年

月

曰

1 — 1

可

人

乂 V

有

而

有

敎

矣

以

為

})人

己

用

乙

又

邦

可

我

何

4- " And when you have enriched them,
what next should be done?" he asked.
<" Educate them," was the answer,

CHAPTER X. ― The Master said :
" Were any Prince to employ me, in a
twelvemonth something could have been
done, but in three years the work could be
completed."

CHAPTER XL— The Master remarked :
" How true is the saying : ' If good men
ruled the country for a hundred years, they

621

XIII. Xr, XII, XIII. THE ANALECTS.

dispense with etc, Z etiam posse do ma re nefandos

etc. K. make deeds of violence impossible etc, Couv.
Si les princes vertueux succedaient etc. (a dit une poete),
a corriger les hommes les plus scelerats etc.

CHAPTER XII. ― EVEN A REGAL RULER
WOULD NEED TIME. — C. 王者、 謂 ®1 人受命
而 與 也 c A Sage heaven-inspired and arising. 三 十
年 爲 一 世 〇 Thirty years make a generation. 仁、 言胃
敎 化 洽 也、 -The transforming influence of education
would have become complete. In reply to a criticism
comparing the "three years " of Confucious with the
" generation " here, 程 子 says : To get the administra-
tion in order might be done in three years, but to perfect
the people in virtu re right through to the very marrow
would take a generation. L. If a truly royal ruler etc.
it would still require etc, Z. verus rex, profecto uno
saeculo et jam staret virtus. K. If a really God-sent
great man were to become Emperor now, it would take

etc. Couv un souverain v raiment digne de ce nom,

au bout de trente ans, la vertu fleuriiait pp.rtoiit.

CHAPTER XIII.— FIRST RECTIFY SELF.— Cf.
cap 6 ； and VI， 6. 從政 one in the administration, not
the 爲 政 Ruler. L If a minister make his own conduct
correct, what difficulty will he have in assisting in govern-
ment. If etc. what has he to do with etc. Z. si quis
reformet suam personam, ad gerendum magistrum quid
negotii ？ K. If a man has really put his personal conduct
in order, what is there in the government of a country etc.
Couv. Si un homme sait se gouverner lui-meme, quelle
difficulte aura t-il a gouverner I'Etat?

622

THE ANALECTS. XIII. XI, XII, XIII.

如

有、

矣、

子

必

子

是

殘

正

不

於

世

言

去

人

能

従

苟

而

如

ill

殺

何

正

政

正

後

有

其

乎

其

王

誠

身、

何

身

哉

could €ven tame the brutal and abolish capi-
tal punishment ！'"

CHAPTER XII. ― The Master said:
" If a kingly ruler were to arise it would
take a generation before Virtue prevailed."

CHAPTER XIII. — The Master said:
" If a man put himself aright what difficulty
will he have in the public service ； but if he
cannot put himself aright how is he going to
put others right ？ ，，

623

XIII. XVI, XV.

THE ANALECTS,

CHAPTER XIV.— USURPING POLITICIANS.—
For 冉 子 see Intro. V. This incident dates after Con-
fucius' return from exile. Jan Yu at this time was minister
in the Chi Family, who held Court and settled State policy,
usurping ducal powers. Confucius of set purpose declines
to admit Jan Yu's statement that they could have been
dealing with State affairs, and insists they must have been
the Chi family affairs, for as a retired statesman, he too was
entitled to be present at the discussion of State business,
w hich would be held at the ducal court and not at that of
the Chi Family. C. 朝、 季 氏之私 朝 o The Chi
illicit court. 晏、 晚 也,。 Late. 政、 國政。 Affairs
of State. $、 家 事〇 Family business. 以、 用 也〇
To employ. 禮、 大 夫雖不 治事、 猶得與 聞 國
政。 According to the Li, ministers though no longer in
office, shared in the discussion on State policy. L. We
had government business. It must have been family affairs.
If etc. though I am not now in office I should have been
consulted about it. Z. fuerunt politica. illius negotia
scilicet ； si etc. mihi ipsi datum fuisset ea audire. K. We

have just had State affairs. You mean ' business.' I

should stili have been consulted. Couv. Les affaires pub-

liques m'ont retenu affaires particulieres de ce (Ki suenn

etc.) j'aurais ete appele a la deliberation.

CHAPTER XV.— SUCCESS OR FAILURE HANG-
ING ON A WORD. — I. 定 公 Duke of Lu, see III. 19.
L. suggests that the Duke was quoting a common saying
in his two questions. C. 幾、 期 &〇 To expect. (若
是 etc. like this that expectation) . L. a single sentence
which could make a country prosperous. Such an effect

624

THE ANALECTS.

XIII. XIV, XV.

不 諸而之 吾也有 曰; -

0 0 9 %

CHAPTER XIV. — Once when Jan Tzu
came from Court the Master asked, " Why
are you so late ？ " " We had affairs of State ，，
was the reply. " They must have been
Family aftairs, then," said the Master. " If
there had been affairs of State, although they
do not engage me in office, yet I should have
been consulted about them."

CHAPTER XV.— I. Duke Ting enquir-
ed whether there were any one phrase by
the adoption of which a country could be
made prosperous. " No phrase can be ex-

625

十四冉 子返朝 、子

何 晏也。 對曰、

政。 子 曰、 其 事

如有政 、雖不

以、 吾 其 輿 聞

十五 公 問 一 言

以 魏( 邦、 有

孔子 對曰、 言，

XIII XV.

THE ANALECTS.

cannot be expected from one sentence. Z. unicuni
verbum, quod tanien valcat erigere regnum, existitne ？
dictio, non potest tantum ilia portendere. K. expressed
in one single sentence. One cannot expect so much mean-
ing from etc. Couv. Une sentence ne peut avoir une si
grande portee.

2. Or, The people's saying says. L. There is a say-
ing, however, which people have, 一 To be a prince is dif-
ficult etc. Z. at vulgi effatum ait : age re principem dif-
ficile etc. K. To be a ruler of men is difficult and to be
a public servant is not easy. Couv. On dit commune-,
ment qu'il est malaise d'etre bon souverain etc.

3. The first 乎 is taken as a preposition, in. C. If
a prince recognises this he will be ever on his guard, 無
—事之 敢忽然 doing nothing in haste. L. If a
ruler knows this etc. Z. si noveris etc. K. Now if one
only knew that it is etc. Couv. Si un prince comprenait
bien etc.

4. 乎 is a preposition. C. 言 他無所 樂惟樂
此 耳 e Means, No delight in anything else, only in this,
― that none oppose me. 備 旨 describes 唯 by 獨 and
其言 by 凡君 之詔詰 號令、 All the royal decrees
and commands. L. I have no pleasure in being a prince,
but only in that no one can offer any opposition to what I
say. Z, ego nihil gaudes in agendo regem, nisi quod
verba facie ns, jam nemo mihi contradicat. K. I find no
pleasure in etc. except in that whatsoever I order no man
shall oppose. Couv. Je ne trouve pas d agrenient dans

I'exercise de pouvoir ； une seule chose me plait, per-

sonne ne me contredit.

626

THE ANALECTS.

XIII. XV.

其 無

可

孔

而

-111

如三

君

til 可

人

以

子

而

興

不

知

轉

人二以

而 乎

之

若

對

邦

幾

爲

之 若

莫 爲

是

邦、

乎

君

臣

― 曰.

5 疋

予 君、

曰

有

不

0 其

違 唯

予

不

肖

■ 廳

難

易

爲 幾

pected to have such force as that," replied
Confucius. 2. But there is the popular say-
ing, ' It is hard to be a Prince, and not easy
to be a Minister.' 3. If a Prince perceive
the difficulty of being a Prince, may he not
expect through that one phrase to prosper
his country ？ ，，

4. " Is there any one phrase," he asked,
" through which a country may be ruined ？ ，，
" No phrase can be expected to have such
force as that," replied Confucius. " But
there is the popular saying, ' I should have

627

XIII. XV, XVI, XVir. THE ANALECTS.

5. The 之 may be ' him ' or * them.' C. 忠 言 不

至 於耳、 君 日驕而 臣 f3 爾、 未 有不喪 邦
者 0 If faithful admonition does not reach the prince's ear,

he becomes daily more arrogant, and his ininLters daily
more fawning, resulting in inevitable ruin. L. If a luler's
words be good, is it not also good that no one oppose
them etc. Z. si ilia bona sint et nemo iis contradicat etc.
K. If what is ordered is right, it is well and good that no
one oppose it. Couv. Si le prince parle bien, et que per-
sonne ne le contredise, ne sera-ce pas bien ？

CHAPTER XVL— THE MAGNETIC FORCE OF
GOOD GOVERNMENT.— I. See VII. 18. L. about
government. Z. de gubernatione. K. What was essen-
tial in the government etc. Couv. sur la maniere de
gouverner.

2. 說二 悅 0 近者、 The near, the inhabitants. C.
被 其 澤 則 悅、 聞 其 風 則 ^2 The recipients of
his grace are glad, and those who hear of his fame flock to
him. L. Good government obtains when those who are
near etc. and those who are far off are attracted. Z. pi'o-
pinqui gaudeant, rcmoti adveniant. K. When etc. the

people at home are happy other countries come.

Couv. Si ceux qui vivent pies du prince sont contents,
ceux qui sont loin viennent etc.

CHAPTER XVJL— HASTE v. THOROUGHNESS:
TRIFLES V. GREAT THINGS.— For 子 夏 see Intro.
V. 無 is taken as 毋、 C. 莒父、 ® 邑 名。 A city
(in the west) ofLu. 欲事之 速成、 則急 遽 無 序、
而及 不達、 He who wants things doing in haste gets
haste without order, and moreover they are not done

628

THE

ANALECTS.

XIII.

XV,

XVI, XI r.

十
七

十

子

近

之

til

夏

者

公

胃

連

如

返

如五

子

贫

鷗

lil]

而

不

其

莒

遠

喪

不

口

不

口

门、、

者

子

邦

幾

而

亦

而

欲

■ — 書

乎

口

莫

no g

ratification

bein

g a

Prince,

unless

none opposed my commands.' 5. If those
are good, and on; one opposes them, that
surely is well. But if they are not good,
and no one opposes them, may he not expect
in that one phrase to ruin his country ？ "

CHAPTER XVI— I. When the duke of
She asked the meaning of good government,
2. the Master answered : " The near are
happy and the distant attracted."

CHAPTER XVIL— When Tzu Hsia
was Magistrate of Chii-fu he asked what

629

XIII. XVII, XVni. THE ANALECT,

thoroughly. 見小 者之爲 利、 則 所 就 者小、 而

所 失者大 矣 0 He who is on the lookout for trifling
advantages will get trifles, and miss the greater things. 程
子 says: 子夏 之病常 在近小 c TzLi Hsia's
weakness was lack of breadth and exaggeration of detail.
L. Do not be desirous to have things done quickly ； do
not look at small advantages. Desire etc. prevents their
being done thoroughly great affairs from being accom-
plished. Z. noil sit voluntas praeceps, ne respicias parva
lucra. K. Do not be in a hurry to get things done. Do
not consider petty advantages you will never accom-
plish great things. Couv. Ne vous liatez pas ti'op ； ne
recherchez pas les petits a vantages. Qui se hate, n'atteint
pas loin ； qui etc. neglige les grandes choses.

CHAPTER XVIII.— BLOOD THICKER THAN -
TRUTH.— I. For 葉 公 see VII. 18. The 直躬者
is generally interpreted in the singular. 語 To state to.
C. 直躬、 直 身而行 者、 Straightforward in charac-
ter and conduct. 有 因而盜 曰攘、 Stealing with a
measure of reason is called appropriating 一 as when the sheep
trespasses on one's pasture. L. Among us here there are
those who may be styled upright in their conduct. If their
fathers have stolen etc. they will bear witness to the fact.
Z. in meo pago sunt qui recte procedunt : si cujus pater
surripiat ovem etc. K. men to be found who are so upright
that when a father steals a sheep the son is ready etc.
Couv. , Dans mon pays il est des bommes qui font profes-
sion de droiture si un pere vole etc.

2. 父爲 子隱、 A father hides for his son. 直 在
其 中 see IL 18. C. 父子 相隱天 狸 人 情 之

630

THE ANALECTS. XIII. XVII, XVIIl.

十
八

證

其

吾

楚-

速

父

公

則

無

孔二

攘

有

大

不

見

子

直

孔

事

達

小

而

躬

子

不

見

禾 1】

is:
口

子

考

小

欲

should be his policy, whereupon the Master
said : " Do not be in a hurry, do not be
intent on minor advantages. When in a
hurry nothing is thorough, and when intent
on minor advantages nothing great is accom-
plished."

CHAPTER XVIIL— I. The Duke of
She observed to Confucius : " In my part
of the country there is a man so honest that
when his father appropriated a sheep he bore
witness to it." 2. " The honest in my part

631

Xlll- X\'IiI, XIX, XX. THE ANALECTS.

至也、 Mutual screening between fatlicr and son is the
highest law of Nature, and of humanity. L. The father
conceals the misconduct of his son. Upi ightiiess is to be

found in this. Z pater pro filio celat, cccultat, etc.

K. They consider it consistent with true uprightness for a
father to be silent regai ding th'- misdeed etc, C'()uv. T,e
pere cache les fautes etc. Cettc condiiite n'est pas opposee
a la droiture.

CHAPTER XIX.— FOUNDATION PRINCIPLES
OF CONDUCT. Hints to Missionaries et al.—Cf VI.
20. XII. 22. 之 is a prepositional vcib, to go to. C. 恭

主容、 敬主 i 、恭見 於外、 敬主 乎 中0 恭
lays stress on the demeanour, 敬 on duty ； 恭 is exhibited
externally, 敬 has its seat within. I.. It is, in retirement,
to be sedately grave ； in the management of business to be
reverently attentive ； in intercourse with others to be stiict-

ly sincere rude, uncultivated tribes etc. Z. domi

degens gravitatem, sedulitatem, fidelitatem

Barbaras tribus. K. In dealing with yourself be serious ；

in business be earnest ； conscientious. Couv. Ouand

vous etes seul a la maison, veillez sur vous ineme ； soyez

diligent ； soyez de bonne foi tribus barbares.

CHAPTER XX.— GRADED CHARACTERISTICS.
■ ~ 何 如 What must be like 斯 in order that 可 謂 one
may call 之 him 士 an officer. 士 means an educated
man, civil primarily, military later. C. 此 其 志有所
不爲、 而； R: 材 足以有 爲 者、 There are things
this type will refuse to do, and yet it has ability enough
for what it wants to do ； i e. it is able and honourable, pos-
sessed with a sense of ' divine shame." L. What qualilics

632

THE ANALECTS. XTIT XVril, XrX, XK.

斯

？-

可

rT 二

貝

不

謂

問

可

之

棄

士

何

如

十

九

夷敬曰

其子於

of the country," replied Confucius, "are dif-
ferent from that, for a father will screen his
son, and a son his father, — and there is
honesty in that."

CHAPTER XIX.— Once whui Fan Ch'ih
asked about Virtue the Master said : "In
private life be courteous, in handling public
business be serious, with all men be con-
scientious. Even though you go among
barbarians you may not relinquish these."

CHAPTER XX.— I. Tzu Kung asked :
" What must an Officer be like to merit his
name ？ ，， " If in his personal conduct," re-
plied the Master, " he has a sensibility to

633

黨 之 直 者、 異

是、 父 篇子隱

篇 父隱， 直在

中 矣。

樊 遲 仁、 子

居 處 ， 恭、 執 事

與 --忠 、雖之

XIII. XX.

THE ANALECTS.

must a man possess to entitle him etc. He who in his con-
duct of himself maintains a sense of shame, and when sent
to any quarter etc. deserves to be called etc, Z. quid
agam ut possim vocaii sapiens candidatus : actionibus pro-

priis serva pudorem, ne dedecores etc. K. What

must one be in order to be considered a gentleman ？

btrict personal honour. not disgrace his mission. Couv.

ce qu'il faillait faire pour meriter d'etre appele disciple de

la sagesse qui clans sa conduite privee a de la pudeur.

ne deslioTiOie pas le prince qui etc.

2. 族 Clansmen, 此 本 立 而 材 不 足者、
Of established character but restricted ability. L. who
may be placed in the next lower rank ？ He whom the
circle of his relatives pronounce to be filial, whom his fellow-
villagers and ne ighbours etc. fraternal, Z. quis a tali
secundus? quern generis cognatio etc. vici populares praedi-
cent obsequentem erga inajores. K. hold up as a good

son good citizen. Couv. dont la piete filialc est at-

testee etc. respect pour les aines et les supeiieures est loue
par etc. 、

3 C. 果、 t《、 jj、 Bent on doing, pertinacious, 輕
/J> 石 之堅確 者、 Hard, like small stones, pebbly.
小 人、. 言其識 量之淺 狭 &、 His capacity is
shallow and narrow : 亦不 害其爲 自 守也、 Not
that this affects his personal honoui". 此 則 巿井之 人、
A man for the market- place, a shopkeeper. L. They are
determined to be sincere in what they say and to cany out
what they do. They are obstinate ！ iitle men. Z. qui in

verbis omnino sincerus, tenax. Durisculus liujusmodi,

vulgaris homo sane. K, One who makes it a point to

634

THE ANALECTS,

XIIL XX.

然 ft 問 黨
小 行 其 稱

曰——

君

使

子

敢

，

於

問

可

行

其

謂

力:

己

次

士

不

有

矣

辱

dishonour, and wheresoever he be sent wilt
not disgrace his Prince's commission, he may
be said to merit his title."

2. '' I would venture to ask who may be
ranked next," said Tzu Kung. " He whom
his relatives commend as filial and whose
neighbours commend as brotherly," was
the answer.

3. " I would venture to ask the next,"
said I zu Kung. " He is one who always
stands by his word," was the answer, " and
who persists in all he undertakes ； he is a
mail of grit, though of narrow outlook ； yet

635.

稱 孝 焉、 鄕

0 焉。 曰、 敢

次。 曰、 言 必

必果、 礎 §^

人哉、 抑亦

XIII. XX, XXI.

THE ANALECTS.

carry out what he says and to persist in what he under-
takes, a dogged, stubborn little gentltman though he is.
Couv. sincere dans ses paroles, obstine dans ses actions,
est sans doute un honime opinionatre, vulgaire.

4. P 意、 心 不 ZjS 聲、 An exclamation of discomfort.
A 斗 is a measure (十 升). A 筲 is a bamboo vessel of

十二斗 、言 iS m 也、 算數也 、斗 赞、 Means
common and precise, calculators, counting details. Cf II.
1 2 L. Pooh ！ they are so many etc. Z. eheu ！ modioli
quasalive homunciones etc. K. only red-taped bureau-
crats, Couv. Helas ！ ce sont des hommes d'un esprit
etroit etc.

CHAPTER XXL— THE IMPETUOUS AND THE
CAUTIOUS.— Cf. V. 21. 'VIII. 1 6. See Mencius VII. ii.
37 for the expansion of this section. 與 之 Give, com-
municate to them, i.e. 以道傅 之、 transmit my teach-
ing to them. Another view is 與之同 處〇 中 行、
Walking in the middle, free from excess or deficiency in
character, but C. takes 行 as 道 the way. 狂 者、 志
極 高、 而 行不 掩、 I 力 fty aims with deeds not tally-
ing. 娟者、 知未及 、而守 有餘、 Lacking in
knowledge but with self-control to spare. 旣 不可得
而 徒得謹 厚 之 人、 Since he could not get (the 中
行 zj^) and it was no use teaching the cautious and stolid,
—- he would take the heady and the discreet. L. Since I
cannot get men pursuing the due medium, to whom I might
communicate it etc. I must find the ardent and the cau-

tiouslydrcided advance and lay hold of the truth ;

keep themselves from what is wrong. Z. si non inveniam
etc. communicem sapientiam, an non potius alta praesu-

636

THE ANALECTS. Xlll. XX, XXI

十

而

子

之

如 0

今

可

與

子

之

狂

之、

不

何

從

爲

者

必

得

足

政

次

進

也

中

哲
昇

者

矣

狂

行

膂

何

曰」

perhaps he may be taken as of the third
class."

4. What would you say of the present
day government officials ？ " asked Tsu Kung.
" Faugh ！ ，， said the Master. " A set of pecks
and hampers, unworthy to be taken into ac-
count ！ ，，

CHAPTER XXI. — The Master said.
" If I cannot obtain men of the via media to
teach, those whom I must have, let them be
the ambitious and the discreet ； for the ambi-
tious do make progress and get a hold, and,

637

XIII. XXI, XXII.

THE ANALECTS.

mentibus rectique tenacibus ？ K If I cannot find reason-
able and equitable men to have to do with, upon necessity
I would choose men of enthusiastic or even fanatical charac-
ter. Couv. ,。 Comme je ne trouvc pas de disciples capable
de etc. juste milieu, jc cherches etc. hautes aspirations etc.
ou etc. sans etre tres intelligents, ont I'amour de dtvoir.

CHAPTER XXII. — CONSTANCY NECESSARY
TO DOCTORS AND MEDICINE-MEN.— i. 巫 com-
po.^ed of ' work ' and ' gesticulation,' a rain-maker, wizai d,
sorcerer, medium, medicine-man. Medicine and magic
were and still arc closely allied in China, as tlicy were in
the We^t in mediaeval times and, in more scientific form, as
they are now again becoming. C. 俊、 常 久 也、
Persevering, constant. 巫 所以交 鬼神、 Spiritualistic
professor or medium ； 醫、 所以寄 死生、 A medium
of life and death. 故 雖 賤 役、 而尤不 可以無
常、 Although menial occupations they cannot do without
constancy.* L. A man without constancy cannot be
either a wizard or a doctor. Z. careat coiistantia, nec
potest age re hariolum medicumve. K. without persever-
ance cannot be etc. magician. Couv. un hoinme incon-
stant ne peut pas meme devenir habile devin ou bon niede-
cin.

2. A quotation from the 爲 經 diagram 'g. C 承、
進 tiL、 I- Inconstant in his virtue, he will be visited
with disgrace. Z. alii excipient eum probis. K. The
reputation for a virtue once acquired unless persevered in
will lead to disgrace. Couv. Celui qui manque dc con-
stance, sera la risee d'autres.

3. This is an acknowledged crux interpretum and C.

638

THE ANALECTS.

XIII. XXI, XXII.

承

十
《

可

r—t
td

n 一 ill

r m

一',

-jr 二
小

以

人

者

羞

恒

作

南

有

子三

^ 、

巫

無

人

所

有

不

或

不

爲

as to the discreet, there are things that they
will not do."

CHAPTER XXIL— I. The Master said :
"The men of the South have a saying : ' A
man without constancy will make neither a
soothsayer nor a doctor.' How well put ！

2. (Tlie Yi Ching says ••) ' If he be incon-
stant in his moral character, someone will
bring disgrace upon him.' ，， 3. The Master

639

XIII. XXIf, XXIII, XXIV. THE ANALECTS.

leaves it. It seems to imply the importance of making a
forecast. 占 means to prognosticate, divine. L. This
arises simply from not prognosticating. Z. non considera-
tur ； en totum ' K. It is much better not to assume the
reputation for the virtue at all. Couv. On ne reHecbit
pas (sur ces paroles) , et de la vient tout le mai.

CHAPTER XXllL— FRIENDLINESS v. FAMILI-
ARITY.—Cf. II. 14. 不 同 not liand in glove with. C.

和者無 乖艮之 心、 同者 有阿比 之意、 The

agreeable are never churlish, ihe familiar are servile. There
is the difference that exists between 公 and 私、 open and
underhand. L. Tl'.c superior man is affable, but not
adulatory. Z. vir sapiens est concors, sed nulla coiiione.
K. A wise man is sociable but not familiar. A fool etc.
Couv. I 尸 sage est accommodant avec tout le monde,

mais il n'a pas de complaisance coupable

CHAPTER XXIV.— POPULARITY AN INSUF-
FICIENT CRITERION OF CIIARACTER. —未 可
Not yet can do. 绍 [5 人 literally, country-men. 好 憩
seem to coniK ！ tc like and detest rather than love and hate.

C. 善者 好之 而惡； t 不譴、 則 .必 有 苟合之

行、 If the good like him and the bad don't dislike him,
he must be at fault somewhere. " L What do you say of
a man w ho is loved Ly all the people of liis neighbourhood ？

We may not for that accord our approval of him hated

etc. conclude that he is bad. It is better that the

good etc. Z. si pagi homines omnes anient quempiam,

quomodo ？ nondum bene av^ersentur etc. illud melius,

si popularium boni etc. K. What do you say of a man
who is popular with all his feilow-townsnien in a place ？

640

THE ANALECTS. XUl. XXH,XXIII,XXJ V.

remarked : " All because he did not calculate
beforehand." ： 、

CHAPTER XXIII.— The Master said :
" The true gentleman is friendly but not
familiar ； the inferior man is familiar but not
friendly."

CHAPTER XXIV.— Tzu Kung asked :
" What would you say of the man who is C\
liked by all his fellow-townsmen ？ " "That
is not sufficient," was the reply. " Then \,
what would you say of him who is hated by ,
all his fellow-townsmen ？ ，， " Nor is that

641

占 而 a 矣。

二十三 子曰、 君子和

不同、 小 人同而

I 、 nMO

1^ 禾

二十 H 子 貢 問曰、 鄕人

皆 好 之、 何如。 子

曰、 未 可 也。 郷 人

皆 惡 之、 何如。 子

曰、 未可也 、不如

XIIL XXIV, XXV. THE ANALECTS.

He is not necessarily a good mm. Couv. aime de to us
les habitants de son pays. Cela ne prouve pas suffisam-

ment sa veitu en butte a la haine etc. On pourrait a

plus juste titre estimer vcrtueiix, celui qui etc.

CHAPTER XXV. —THE SERVICE OF THE
NOBLE AND IGNOBLE,— 器 之 Urciisils them —treats
them according to capacity. 求 備 Demands perfection,
—that a round man fit a square hole. The 備 旨 says 以
全 材責備 一人身 上、 He demands all capabilities
complete in every individual. C. 君 子 之心 而

恕、 小 人 之 心 私 而 刻、 天理 人欲之 間 每

相 反 而 巳 矣、 The princely man's character is just
and considerate, the ignoble man's chaiactcr is undei hand
and harsh, the difference between divine law and human
passion. L. The superior man etc. 】fyou try to please
him ill any way which is not accordant with right, he will
not be pleased. But in his employment of men, he uses
them according to thdr capacity. The inferior man etc.
he wishes them to be equal to everything. Z. viro
sapienti facile servitur, at difficile satisfit : si er'im oblecteris
eum non juxta rationem, non laetabitur ； at etc. metitur

capacitateni coium exigit perfcctionem. K. A wise

and good man etc. If you go beyond your duty to please
him etc. takes into consideration their capacity. A fool
etc. able to do everything. Couv, il est aise de servir
I'homme sage etc. Si I'on c here he a gagner ses bonnes
graces par une voie peu louable, on ny reussira pas.
Pour ce qui est du service qu'il demande, il considere
les aptitudes etc. riiomuic vulgaiie etc. exige la perfec-
tion.

642

THE ANALECTS. XIII XXIV, XXV.

之。 Z 鄕
其 人

.不 之

號

« 口
者 者
悪 好

sufficient," was the reply. "What is better
is that, the good among his fellow-townsmen
like him, and the bad hate him."

CHAPTER XXV.— The Master said :
" The true gentleman is easy to serve yet
difficult to please. If you attempt to please
him in any improper way he will be displeas-
ed, but when it comes to appointing men in
their work, he has regard to their capacity.
The inferior man is hard to serve yet easy to
please. If you attempt to please hi mf^ even
in am improper way, he will be pleased, but
in appointing men their work, he expects
them to be fit for everything."

I 一十五 子曰、 君 子易事

而難 說也、 說之

不 以道、 不說也

及 其使人 也. 器

之。 小人 難事而

易説也 、！^ 之 雖

不 以道、 説 也、 及

其使 人也、 求備

焉。

643

XIIL XXVI,XXVIIXXVIII. THE ANALECTS.

CHAPTER. XXVI— DIGNITY v. POMPOSITY.— C.

君子 循理、 故安舒 而不矜 肆、 小 人 逞 欲、

故 反 是、 The well-bred follow the right, hence are
always at ease and never showy ； the ill-bred give rein to
their feelings, and are the opposite of the above. L. The
superior man has a dignified ease without pride. The mean
man etc. Z. vir sapiens tranquillus et non siiperbus. K.
A wise men is dignified but not proud. A fool etc.
Couv. Le sage est calme, et n'est pas orgueilleux .

CHAPTER XXVIL— NOT FAR FROM VIRTUE.
一 C. 程 子 says 木者、 質 樸、 By the wooden is
meant natural, simple ； 納 者、 遲 § 屯、 by slow of speech,
tardy and dull. L. firm, enduring, simple, modest.
Z. fortis, constans, hibitu simplex, loquela tardus. K. A
man of strong, resolute, simple character etc. Couv. Un
horn me coiirageux, ou constant, ou simple dans ses
manieres, ou reserve dans ses paroles, ai rivera aisement a
la perfection.

CHAPTER XXVIII.— THE SIGNS OF EDUCA
TION.— Cf. 20. The 備 旨 says: 切切、 在情意
上、 refers to (friendly) feeling ； f 思 在敎戒 上、 t"o
persuasiveness ； 恰 怡 在 ffj 色上、 to the demeanour.
C. 胡 氏 says : 切切懇 到也' Most urgent f 思
tS 詳 勉 也、 Careful exhortation. 恰 抬 和 悅 也、
In pleasant harmony ： —— all which Tz-'i Lu lacked. L.
.,. ...a scholar. He must be thus, ― earnest, urgent and

bland :— among his friends etc. Z. sapientiae can-

didatus. Animo fervidus, verbo stimulans, ore comis etc.
K a gentleman sympathetic, obliging and affec-
tionate. Couv. Celui qui est devoue, zele pour exciter

644

THE ANALECTS. XIII. XXVI,XXViI,XXViri.

m i^: % 如 1^ 而而

CHAPTER XXVI. —The Master said :
" The well-bred are dignified but not pom-
pous. The ill-bred are pompous, but not
dignified."

CHAPTER XXVII— The Master said:
" The firm of spirit, the resolute in character,
the simple in manner, and the slow of speech
are not far from Virtue."

CHAPTER XXVIIL— Tzu Lii asked :
" What qualities must one possess to be
entitled to be called an educated man ？ "
" He who is earnest in spirit, persuasive in
speech, and withal of gracious bearing," said
the Master, " may be called an educated man.

二十六 子曰、 君子 泰

, 不驕 小人驕

不 泰。

二十七 子 曰、 剛、 毅、 木"

近 仁。

二十八 子路 問曰、 何

斯可 謂之士

子曰、 切切儡

■ 怡 怡如 . 也、 可

645

XIII. xxviir,xxix,xxx. the analects.

les autres a cultiver la vertu, affable et prevenant dans ses
manieres, merite le nom de disciple de la sagesse.

CHAPTER XXIX.— WEAPONS DANGEROUS IN
IGNORANT HANDS. — C. 敎民也 、敎 之以孝
弟 忠 信 之 行、 務 農講武 之法、 i.e. Train them
to lives of filialness and fraternity, loyalty and good faith,
and in the practice of agricultu'ce and arms. 即、 就 也、
They could then 戎、 兵， []2^、 be soldiers. 民失 U 親其
上、 死 其長、 故可以 即戎、 When the people
have learnt affection to their ruler, and to die for their
elders, then they can be led in arms. L. Let a good
man teach the people seven years, and they may then
likewise be employed in war. Z. si probus vir etc. etiam
poterunt praesto esse militiae. K. A good, honest man,
after educating etc. will be able to lead them to war.
Couv. Si un ho mine vertueux formait le peuple a la vertu
etc. tirer les soldats pour la guerre.

CHAPTER XXX.— AT UNTRAINED PEOPLE
THROWN AWAY IN WAR.— 0_ , To use an untrained
people in war, this etc. C. 以、 用 {ll、 Use. I. To
lead an uninstructed etc. is to throw them away Z.
adhibere necdum etc. hoc dicitur abjicitur illos. K To
allow a people to go to battle without first etc. is to betray
them. Couv. Conduire le peuple a la guerre, avant de
I'avoir forme a la vertu, etc.

646

THE ANALECTS. XIII. XXVIII,XXIX,XXX.

Earnest in spirit and persuasive of speech
with his friends, and of gracious bearing
towards his brothers."

CHAPTER XXIX.— The Master said :
" When a good man has trained the people
for seven years, they might then be fit to
bear arms."

CHAPTER XXX.— The Master said:
" To lead an untrained people to war may
be called throwing them away."

士 矣、 朋 友切切

^ ^、兄 弟恰怡 „

二十九 子曰、 善 人敎民

七 年. 亦 可 以 即

戎 矣。

一

三十 子曰以 不敎民

戰、 是 謂 棄 之。

XIV. I.

THE ANALECTS.

VOLUME VII.
BOOK XIV.

HSIEN WEN.

CHIEFLY CONCERNING GOVERNMENT AND
CERTAIN RULERS.

TITLE AND CONTENTS.— This book takes its title
from 憲 i.e. 原 憲 VI. 3, and it has been surmised, from
the use of the one name 憲 that he is responsible for the
collection. Dr. Legge, quoting 开 Ij 誇 says : ' In this
Book we have the characters of the Three Kings and Two
Chiefs, the courses proper for princes and great officers,
the practice of virtue, the knowledge of what is shameful,
personal cultivation, and the tranquilHsing of the people ； ―
all subjects of great importance in government. They are
therefore collected together, and arranged after the last
Book, which commenced with an enquiry about govern-
ment.'

CHAPTER I.— THE MEANING OF SHAME.— For
原 思 see VL 3. Cf. VIII. 1 3. The usual rendering
is, When etc. to take one's pay and do nothing. C. 穀、
祿 也、 Service pay. 邦 ^ 道 不 能 有 爲、 邦 無

道 不 能 獨 善、 而 但知食 祿、 皆 可 恥 也、
With good government to be unable to be of service, and

with ill government not to be able to stand alone, but only

648

THE ANALECTS.

XIV.

VOLUME VI L

BOOK XIV.

HSIEN WEN.
CHIEFLY CONCKR.VING GOVERNMENT.

1^ 有 蹇、 憲

道 邦

CHAPTER L— When Hsien asked the
meaning of dishonour, the Master said :
"When his country is well governed to be
thinking only of Pay, and when his country
is ill-governed to be thinking only of Pay, ―
that is dishonour."

？第十 g!

g 恥。 子

道 榖、 邦

恥 也(

649

XIV。 z, II.

THE ANALECTS.

to know one's income, both are discreditable. C. says
Yuan Szu's shame is made manifest in this saying. 安
國 reads, " When the country is well governed to take
pay is right, when etc. to take pay is shame." L. When
good government prevails in a State to etc salary ； and

when bad etc. ； ― this is shameful. Z erubescen-

dum ？ si regno viget ordo, gratis frui censu ； si regnum
careat ordine, adhuc frui censu, pudendum est. K. When
there is justice and order in the government etc. to think
only of pay is dishonourable etc. Couv. On doit avoir
honte de recevoii' un traitement d'officier sous un bon
gotivernement (si I'on-ne rend aucun service) etc.

CHAPTER II.— DIFFICULT RATHER THAN
VIRTUOUS.— I. 不 行 Does not do ^hese things).
何 -晏 joins this clause to the last and C. says : 此 亦
原 思 以其 所能而 問 也 This is also a question by
Yiian Ssu, in regard to matters of which he was capable.
克、 好 勝、 Love of mastery ； 伐、 自 矜、 vaunting
oneself, see V. 25. 怨、 忿 f 艮、 resentment ； 欲、 貪 欲、
greed, improper desire. L. W hen the love of superiority,
boasting, resentinent and covetousness are repressed, may
this be deemed perfect virtue. Z. praevalencii vim, jac-
tantiam, aversionem, ciipidinem, non haberi locum etc. K
ambition, vanity, envy and selfishness have ceased to act as
motives etc. a moral character ？ Couv. Un honime qui
rep rime ses desirs de prevaloir, ou de se vantcr, ses senti-
ments d aversion, sa cupidite etc.

2. c. 仁 則 一天 m i 軍 然、 自無 四者之 累、

不行不 足以 言之 〇仁 connotes the whole duty
man, and is free from the entanglement of these four th;.ngs,

650

THE ANALECTS. XIV. II

子-

仁

可

化

則

可

以

夕 11

吾

不

爲

仁

不

知

難

矣

行

CHAPTER II. 一 I. (Hsien again asked) ：
" If a man refrain from ambition, boasting,
resentment and selfish desire, it may, I sup-
pose, be counted to him for Virtue." 2. " It
may be counted for difficult," said the Master,
"but whether for Virtue, I do not know."

XIV. ir, III, IV. THE ANALECTS.

hence merely to avoid these is not enough to constitute
Virtue. L. the achievement of what is difficult. Z.
potest ceiiseri difficile. K Something difficult to achieve.
Couv. consideree comme une chose difficile.

CHAPTER III— EASY CHAIR SCHOLARSHIP
CONTEMNED. — Cf. IV. 9, ii. C. 居謂 意所便
安處 {iL CI III refers to his care for convenience and com
fort. L. The scholar who cherishes his love of comfort
is not fit etc. Z. sapientiae alumnus qui cogitet com-
moditate. K. a gentleman who thinks of the comfort of
life, cannot be a true gentleman. Couv qui recher-

che le bien etre etc.

CHAPTER A LESSON IN PRUDENCE.— - 危

A man on the edge of a cliff, perilous, bold. 孫 二 遞
yielding, modest. See VII. 35. C. 危、 高 i!^、 Lofty
and precipitous. 孫、 卑艇、 humble and submissive.
尹 氏 says: 君子 之持身 不可變 至於言
則 有 而 不 敢 盡、 以 避 禍 也 The man of
honour must hold his convictions unshaken, but there are
times when in order to escape calamity he may not dare to
express himself freely ；然 則爲國 者使士 言孫豈
不 殆 哉 〇 nevertheless how dangerous it is for a ruler to
drive his wise men to reserve in speech. L. \\'h- :n good
government prevails etc. language may be lofty and bold,
and actions the same. When bad etc. with some reserve.
Z si regnum carcat ordine elate age, loquere submissius.
K bold and lofty in his actions, but he should be reserv-
ed in the expression of his opinicns. Couv. sous un
gouvemement nial regie agissez ouvertement, mais
moderez votre langage.

THE ANALECTS.

XIV. Ill, XIV.

CHAPTER III. ― The Master said:
" The Scholar whose regard is his comfort is
unworthy to be deemed a Scholar."

CHAPTER IV. 一 The Master said :
" When law and order prevail in the land, a
man may be bold in speech and bold in
action ； but when the land lacks law and
order, though he may take bold aciion, he
should lay restraint on his speech."

653

三 子 曰、 士 而 懷 居、

不 足 以 . 爲 士 矣。

四 子 曰、 邦 有 道， 危

言 危. 行、 邦 無 道、

危 .行 n 孫。

XIV. V, VI.

THE ANALECTS.

CHAPTER v.— ELOQUENCE AND COURAGE
NOT ALWAYS PROOF OF MORALS OR VIRTUE.

一 c. 有 者 和 順 積 中、 英 華 發 夕! •、 能 言

者或便 侯給而 &〇 Men of character accumulate
an ngieeableiiess within which flowers externally ； but the
talker may talk fioni sheer loquacity. 仁 转 心 無 禾/

累、 見 義 必 爲、 勇 者或血 氣 之强而 &0
The altruist is not entangled by private interests and must
do right when he sees it ； but the courageous man may be
impelled thereto merely by liis physical constitution. L.
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 etc. Z. habens virtu tern,
profecto constat verbis ； habens veiba, non continue pos-
sidet virtutem ； corde perfectus etc. K. A man who pos-
sesses moral worth something to say worth listening to

etc. A moral character etc. Couv. Un homme vertueux
a ceitainemcnt de bonnes paroles sur ses levres etc. On
honime paifait etc.

CHAPTER VI. ― EMPIRE RESTS ON THE
PLOUGHSHARE— 君 子 etc. Cf. V. 2. C. 南 宫
适 即 南 容 i.e. Nan Yung, See V. i. Dr. Legge thinks
this doubtful, but gives do reason. I was a famous archer,
Prince of 有 窮、 who in B.C. 2 145 destroyed the Km-
per or 后 相 of the 夏 dynasty and usurped his throne.
I's minister 塞 泥 in his turn slew I， married his widow
and reigned in his place. Their offspring Ao, alias 漠 of
herculean strength, 力 能 陸 地 jij-^ able to propel a
boat on dry land, in his turn was slain by the 夏 dynasty
后 康所、 On the other hand 禹 B.C. 2205 平 7jC 土

654

THE ANALECTS.

XIV. V， VI.

CHAPTER v.— The Master said : "A
man of principle is sure to have something
good to say, but he who has something good
to say is not necessarily a man of principle.
A Virtuous man is sure to be courageous,
but a courageous man is not necessarily a
man of Virtue."

CHAPTER VL— Nan Kung Kiia re-
marked .to Confucius by way of enquiry :
" (Is it not a fact that though) I excelled as
an archer, and Ao could propel a boat on
dry land, neither of them died a natural

655

五子曰 、有 德者、 必

有 言、 有 言 者、 不

必 有德、 仁者， 必

有 勇、 勇者、 不必

有 仁。

六 南 宮适問 於 孔

子 曰、 紫善射 ，幕

盪 舟、 俱 不 得 其

死 然、 禹稷^ 稼、

XIV. VI, VII.

THE ANALECTS.

drained the land and 稷 Minister of Agriculture under Yao
堯 and Shun 舜 B.C. 2357-2205, also progenitor of the 周
family, developed the agricultural resources of the country
and reigned over the land, Yii in person and Chi through
his posterity, the 周 dynasty. C. rather absurdly attri-
butes Nan's 1 emark to a desire to compare the rulers of the
day with I and Ao, and Confucius with Yii and Chi, hence
Confucius' hesitation in replying ！ L. skillful at archery
etc. move a boat etc. personally wrought at the toils of
husbandry etc. A superior man indeed is this ！ An
esteemer of virtue etc. Z. et uterque non obtinuit suum

moriendi modum quam aestimat virtutem iste vir ！ K.

came to an unnatural end two men who worked in

the fields and toiled as husbandmen How much he

honours moral worth in what he has said. Couv ont

peri de mort violente ont cultiv6 la terre de leurs pi'o-

pres mains etc. cet homme mets 】a vertu au-dessus de tout.

CHAPTER VII. ― THE NOBLE MAY OCCA-
SIONALLY LOSE : THE IGNOBLE NEVER POS-
SESS. — C. 君 子志於 仁 矣、 然 毫忽之 間、 心
不在焉 、則 未免爲 不仁、 The chun-tzu is bent
on 仁 but for an occasional monieiit he may fail in attention
and possibly temporarily lapse. Cf. IV. 小 I.. Superior
men, and yet not always virtuous, there have been, alas ！
But there never has been a mean man, and, at tke same
time , virtuous. Z. sapiens qui non sit perfectus, datur
quidem, etc. K, There are wise men who are not moral
characters ； but a fool etc. Couv. On trouve des discip-
les de la sagesse qui ne sont pas pa if aits ; homme

sans principes qui fut parfait.

656

THE ANAUiCTS.

XIV. VI, VII.

七

有

仁

子

不

而

小

尙

答

有

君

屯

君

南

rri

天

乂、

而

矣

子

哉

子

宫

仁

而

若

哉

适

夫

者

未

不

若

出

子

death ； while Yii and Chi, who took a per-
sonal interest in agriculture, became possess-
ed of the Empire ？ ，， The Master made no
reply, but when Nan Kung Kua had with-
drawn, he observed : "A scholar indeed is
such a man ！ A true estimation of virtue
has such a man ！ ，，

CHAPTER VII.— "There may perhaps
be men of the higher type who fail in Virtue,
but there has never been one of the lower
type who possessed Virtue."

6S7

XIV. viir, IX.

THE ANALECTS.

CHAPTER VIIL— LOVE IS EXACTING AND
LOYALTY ADMONISHES.— Cf. XIII. i. C. quot-
ing 蘇 氏 says: 愛而 無勞、 禽犢 之愛、 忠 而
勿誨、 婦寺 之忠、 To love (a son) without making
him exert himself is bird or calf love ； loyalty that neglects
admonition is that of women and eunuchs. L. Can there
be a love which does not lead to strictness with its object.
Z. quern a mas, potesne non dure tractare : Si fidelis,
potesne non commonere : K. Where there is affection,

exertion is made easy ； disinterestedness, instruction

not be neglected.

CHAPTER IX.— A STATE SMALL BUT DIP-
LOMATIC.― 鄭 was a small State surrounded by power-
ful neighbours, and careful diplomacy was requisite to
avoid serious complications. 爲 命 Get out a notification,
or despatch. The ff 人 controlled all inter-State inter-
course. C. 草、 1^ 也、 Rough draft. 創、 造 也、
To make ；言胃 造爲草 R 也 meaning drew the rough
draft. 世 叔 was probably a relative of the Ruler,
whence the 叔、 his name was 游 杏〇 討、 尋 究 也、 論、
講 議 也 Search into and deliberate upon. 行 人、 掌
使 之 官、 Controller of embassies (Z. legationem prae-
fectus). 修 飾 m 增 損 之 Augment and delete. 潤
色 謂 力 11 以 文彩也 Improve its elegance of diction.
Vov 子 產 see V. i 5 and next clause. L. In preparing the

government notifications etc. rough draft, examined and

discussed its contents ； polished the style, proper

elegance and finish. Z. componentes diploma ta, crassius
exarabat, exigens expendebat, concinne castigabat, lepore
colorabat ilia. K. sketch out the draft, discuss the seve-

658

THE ANALECTS.

XIV. VIII, IX.

九

八

草

子

誨

勞

子

創

乎：

行

之-、

爲

碟

人

世

命

子

叔

稗

能

羽

討

勿

CHAPTER

V1IL-

—The

Master

" Can love be other than exacting, or loyalty

refrain from admonition ？ "

CHAPTER IX. — The Master said : " In

preparing a State document (in Cheng), P'i

Shen drafted it, Shih Shu revised it, the

659

XIV. IX, X.

THE ANALECTS.

ral points, make the necessary corrections, polish the style
etc. Couv. Ouand il fallait ccrirc ime lettre au nom de

prince composait le brouillon, examinait avec soin le

contenu, Tzeu iu, qui presidalt a la reception des botes,
cori igeait et polissait le style, donnait une tournure elegante.

CHAPTER X, — STRICTURES ON THREE MKN
OF NOTE.— I. 子 產 See last section and V. i;. C.

子產之 政不專 於寬、 然甚 心則一 以愛人

爲主、 Leniency was not the prevailing feature of his

administration yet single-hearted love of the people was his
motive throughout. L. He was a kind man. Z. bene-
ficus est vir. K. a generous man. Couv. un homme
bienfaisant.

2. 子西 named 申 was a scion of the ducal house of
楚、 He refused the throne in favour of 昭王 at the
same time amending" and improving its government, but he
did not suppress his prince's usurped title of 王 ； moreover
when 昭 王 desired to employ Confucius, he prevented it;
he was afterwards killed by 召 白公、 L. That man ！
Z. Oh ille I K. Why that man! Why speak of him
at all? Couv. Oh! Celui-la ！ (ne m'en parlez pas).

3. See III. 22. C. Duke /^u took this fief away from
its owner for some offence and enriched K.C. with it, yet
伯 氏 心 服 管仲之 功 recognising K.C.'s merit,
submitted without a murmur. 管 仲 之 徳不勝
才、 子 產之才 不勝其 德、 KC.'s virtue did not
surpass 】iis abilities, T.C.'s abilities did not surpass his
virtue. 齒、 年 也、 Teeth means age. L. For him
the city of etc. was taken from the chit'f etc. who did not
utter a murmuring word though etc. only coarse rice to

660

THE ANALECTS.

XIV. IX, X.

十

伯

管

惠

或-

產

修

氏

彼

人

潤

飾

駢

哉

子

色

之、

邑

人

彼

問二

！ 1

之

東

子

里

百、

奪

問三

西、

曰、

子

Foreign Minister Tzu Yii amended it and
Tzu Chan of Tung Li embellished it."

CHAPTER X. ― I. Somebody asked the
Master what he thought about Tzu Chan,
" He is a kindly man," was the reply. 2.
Asked about Tzu Hsi he said : " That
man ！ That man ！，， 3. Asked about Kuan
Chung he said : "There was a man ！ The
head of the Po family was despoiled for him
of his town of P'ien with its three hundred

661

XIV. X, XI, XII. THE ANALECTS.

eat. Z. is erat, ut expoliatus Pe etc. indeque vescens
crassionibus cibus, ad finem aetatis suae nullum dederit in-
dignationis Verbiiin. K. able to take possession of an
estate, confiscated etc. in such a way that the former owner
etc. had nothing to say in complaint against K.C. Couv.
C'etait un homme si vertueux que, le Prince de Ts'i lui
ayaht donne etc. n'ent jamais un mot d'indignation contie
lui.

CHAPTER XL— EASIER. TO BE RICH AND
MODEST THAN POOR AND CONTENT.— C. 然
人當 勉其 難 而 不 可 忽 - 易 矣 But people
should make effort against their difficulties, and also not
take their easy places too lightly. L. To be poor without
murmuring is difficult; rich, proud, easy. Z. pauperem
esse quin indigneiis, difficilius etc. K. poor without com-
plaining, rich without being proud. Couv. II est plus
difficile de se defend re du chagrin clans la pauvrete que de
I'orgueil dans I'opulence.

CHAPTER XII.— FIT FOR DOMESTIC, NOT
FOR POLITICAL ECONOMY. —孟 公 was the
head of the 仲 孫 family, and a 大 夫 of Lu. According
to the 史 記 Conf. lield him in high esteem. C. 趙 魏
were noble families of 晉、 By 老 is meant a 家 臣之長
or Comptroller of a noble family, but without any State
rank or responsibility. 優、 有 餘、 Overplus, excel
大 夫、 -》 任 國政 者'、 One with State responsibility.
Though the two States (in Yenchovv prefecture, Shantung)
were small their 政 繁 business was multifarious. 孟 公
^i^ was a man of great probity but of mocleiate tilent. L.
more than fit to be chief officer etc. not fit to be great

662

THE ANALECTS,

XIV.

X, XI

十

趙

子

M 子

夕 a

飯

魏

曰.

疏

老

而 貧

驾

則

公

無 而

綽

驪 無

不

爲

無

families, yet never even complained, though
he had to live on coarse food to the end of
his days."

CHAPTER XL ― The Master said:
"To be poor and not complain is difficult ；
to be rich and not arrogant is easy."

CHAPTER XIL— The Master said :
" Meng Kung Ch'o would excel as Comp-
troller of the Chao or Wei families, but is

663

XIV. XII, XIII.

THE ANALECTS.

officer etc. Z. tunc vero excelleret, at non posset agere
etc. K. he would be excellent, but he is not fit to be
councillor of State even in a small principality. Couv.
excellerait dans la charge etc. il ne serait pas capable de
remplir etc.

CHAPTER Xm.— MARK THE PERFECT MAN.
― I. 文之以 禮樂 Or, Adorn these with religion and
harmony or manners and music. 武仲、 魯 大夫名
紘 Lived in the reign preceding Confucius and was of such
ability that he was called a Sage 聖 人 。 莊子、 'II 卞
邑大夫 was noted for his courage in killing two tigers
in one day. For 公 糸 g see last section. 冉 求 the
disciple, see Introduction V. C. 成人獨 言全人 A
complete, perfect, all round man. These four had 知 足

以 窮锂、 廉足以 養心、 勇 足以力 行、 藝 足
以 泛 應 wisdom equal to searching out principles, in-
corruptibility able to nourish the heart, courage for strong
deeds, skill equal to every exigency. The whole, temper-
ed by refinement, produce a man with complete ability and
perfect virtue 材全 德備、 so that he is not known for
any one especial gift. Yet 亦 之爲 言多一 其至者 the
word 亦 indicates that there is still a higher type, viz., the
聖 人、 L. complete man. Suppose a man with the
knowledge of T.， the freedom from covetousness of K.,
the bravery of C.， and the varied talents of J. ； add to these
the accomplishments of the rules of propriety and music, ―

such etc. Z. de perfecto viro prudentiam, tem-

perantiam, fortitudinem, peritiam etc. K. a perfect cha-
racter intellect, disinterestedness, gallantry, accomplish-
ments etc. cultivate himself by the study of the arts and in-

664

THE ANALECTS.

XIV. XII, XIII.

鱧求卞
^之莊
亦嘆子
可文之
以 之勇、
爲以冉

not fit to be Minister in the States of T'eng
or Hsieh."

CHAPTER XIII.— I. When Tzu Lu
asked what constituted the character of the
perfect man the Master replied : " If he
have the wisdom of Tsang Wu Chung, the
purity of Kiing Ch'o, the courage of Chuang
Tzu of P'ien and the skill of Jan Ch'iu, and
if he refine these with the arts of courtesy

665

子一 ^

可

公

若

路

以

綽

問

爲

之

武

成

不

仲

薛

之

子

大

XIV. XIII, XIV.

THE ANALECTS.

stitutions of the civilised world, etc. Couv. homme par-

fait prudence, integrite, courage, habilete, cultiverait les

ceremonies et la musique.

2. C. The additional 曰 means he had finished his
reply and recommenced. 久 要、 舊 約也 A long-stand-
ing contract. 平生、 卒 曰 也 daily life. (備 旨 takes
^生 之言 to mean 久要之 言). 雖 其才智 鱧
樂有 未備、 亦 可以爲 成人之 次也、 Although
still somewhat imperfect in ability, wisdom and culture, he
may be put in the second rank of the perfect. L. The
man who in the view of gain thinks of righteousness ； who
etc. danger is prepared to give up his life ； and who does
not forget an old agreement, however far back it extends,
etc. Z. qui videns lucrum cogitet justitiam, videns peri-
culum profundat vitam, jamdiu facta pactione non oblivis-
catur perpetuae viae pactum etc. K. When he sees a
personal advantage, can think of what is right, in presence
of personal danger, is ready to give up his life, and when,
under long-continued trying circumstances, does not belie
the professions of his life etc. Couv. en presence d'un
profit a retirer, craint de violer la justice, etc. qui, meme
apres de longues annees, n'oublie pas les engagements qu'il
a pris dans la coin's de sa vie etc.

CHAPTER XIV.— A CHINESE STOIC— i. 公
叔文子 was probably a philosopher in office, who, like
Confucius, had a following of disciples, of whom 賈 may
h^ve been one. C. describes 文子 as a Minister of 衛
about whom ； H: 許不可 jlU no details are discoverable,
然必廉 靜之士 but he was evidently incorruptible
^ind also reserved. No information is given about 公 明

666

THE ANALECTS.

XIV. xiii, XIV-

and harmony, then indeed he may be deem-
ed a perfect man."

2. " But what need is there," he added,
" for the perfect man of the present day to be
like this ？ Let him when he sees anything
to his advantage think whether it be right ；
when he meets with danger be ready to lay
down his life ； and however long-standing
the undertaking let him not forget the tenour
of his everyday profession, then he too may
be deemed a perfect man."

CHAPTER XIV.— I. The Master put a
question to Kung-ming Chia about Kung-
shu VVen-tzu, and said : " Is it really true

' 667

成 人矣、 曰今之

成 人者、 何必 然、

見 利 思 義、 見 危

. 授 命、 久要不 忘

平 生， 之 ■ 言、 亦 可

以 爲 成 人矣。

十四 t 問公 叔文子

. 於公 明賈曰 、信

XIV. XIV, XV.

THE ANALECTS.

賈、 L. Is it true that your Master speaks not, ladghs
not and takes not ？ Z, estne verum quod tuus magister
nec loquitur, nec ridet, nec quid admittit. K. your
teacher seldom speaks, etc. and never accepts anything
from anybody ？ Couv. votre maitre ne parle pas, etc. et
n'accepte rien?

2. 以 etc. by the exaggeration etc. ； or, That is wherein
etc. 時 At the right time 然後言 and thereafter speaks.
The rejoinder 其 然 etc. is a suggestion that Kung-ming
Chia was also exaggerating. C. 厭者苦 其多而
憩 之 之 辭 0 An expression of embitterment and dislike
for excess. 文子 雖賢、 疑 未及此 o Though
Wen-tzu may have been a worthy, Confucius doubted if he
had attained to such perfection. L. reporters going be-
yond the tnitJi. Speaks when it is the time to speak, and
so men do not get tired of his speaking. He laughs when
there is occasion to be joyful etc. He takes when it is
consistent with righteousness to do so etc. So ！ But is it
so with him? Z. meus dominus, cum temp us est, iionnisi
tunc loquitur, hinc alii non fastidiunt ejus verba, etc. K.
My teacher speaks when it is time to speak, wherefore peo-
ple never lose patience when he does speak ； etc. So ！ etc.
Couv. Ceux qui lui ont fait cette reputation, ont exagere.
Mon maitre parle quand il est temps de pailer, et ses paro-
les ne fatiguent personne etc.

CHAPTER XV.— COERCING ONE'S PRINCE.—
臧武仲 See XIII； also 春 秋左傳 23rd year of 襄
公〇 C. Wu Chung having committed some offence had
fled to 宋!^ but being anxious that his successor should be of
his own family, so that his family sacrifices and dignity

668

THE ANALECTS.

XIV. XIV, XV.

十

五

子

其 取。

後

不

後

過

賈

然 子

厭

水

111

對

不 夫

臧

乎 曰

〇 •

' 、

> 、

然

" 、 、

人

夫

曰

1 1

取 子

武

其

不

後

不

子

以

% 不

仲

厭

時

口

公二貢

以

也

其

然

人

其

然

者

明 不

that your Master neither talks, nor laughs,
nor accepts anything ？ ，，

2. " That arises from the exaggeration of
reporters," answered Kung-ming Chia.
" Our Master talks only at the right time,
hence people do not tire of his talk ； he only
laughs when he is really pleased, hence
people do not tire of his laughter ； he only
accepts things when it is right to do so,
hence men do not tire of his accepting."
" Is that so ！ " said the Master. " Can that
indeed be so ！ ，，

CHAPTER XV. — The Master said:
" Tsang Wu Chung held on to the fief of

669

XIV. XV, XVI, XVII. THE ANALECTS,

might bs maintained, he returned to and held Fang, the
strorghold of his fief, and there requested the appointment
of one of his half-brothers as successor. This being tanta-
mount to a threat Confucius admits no merit in Wu Chung,
but a virtual threat of rebellion. The appointment of suc-
cessor ought to have been left to graee of the Duke. 要、
有 挟而求 也 〇 Demand, i.e. ask for it, with it clasped
tightly under his arm, ― forcing the Duke's hand. L.
keeping possession of Fang etc. to appoint a successor to
him in his fauiUy. Although it may be said that he was
not using force with his sovereign, I believe he was. Z.
quamvis dicat se non coegisse principem etc. K. Although
it is said etc. did not use intimidation with his prince etc.
Couv. II a beau dire qu'il n'a pas fait violence a son 》

CHAPTER XVI. — CRAFTY AND NOT
STRAIGHT.— C. 晉 文公、 name 重 耳、 ！ B.C. 635-
627. 齊 梪 公、 name 小 白、 B.C 683-640. Both
these barons during the 春 秋 period aggrandised the
House of 周 by territory taken from the barbarians. In
reality neither of them was upright, 皆 不正、 but in his
dealings with 楚 Duke Huan maintained his honour and
his word and refused all treachery, hence 言此 以發其
U 靈 this discrimination of their real characters. Cf. next
clause. L. Crafty and not upright. Z. rectus erat et
non fraud ulentus. K. a man of honour and without any
craftiness. Couv. etait fourbe et manquait de droiture,
etc. sans duplicite. 一

CHAPTER XlL— TO LIVE FOR THE STATE
BETTER THAN TO DIE FOR ITS PRINCE.— i.

670

THE ANAIJiCTS. XIV. XV, XVI, XVII.

Fang while he begged the Duke of Lu to
appoint (his brother as) his successor. • Al-
though they say he did not coerce his Prince
I do not believe it."

CHAPTER XV L— The Master said:
" Duke Wen of Chin was double-dealing
and dishonourable. Duke Huan of Ch'i was
honourable and not double-dealing."

CHAPTER XVIL— I. "When Duke
Huan put to death his brother, Prince Chiu,"

671

十
七

公 子" 正
子 路 而

14 0 不

召 梪 胃
忽 公
死 殺

防 e 求 爲 後 於 魯、

雖曰不 要君、 吾

不 信也。

十六 子 曰、 晋 文 公、 譎

而 不 正、 齊 桓 公、

XIV. XVII.

THE ANALECTS.

See also next section. Duke 襄 of 齊 having aroused his
State to rebellion by his ill government, the Minister 鮑
叔 牙 urged the Duke's elder son 小 白 (Huan) to flee to
the small but adjacent State of Chii 宮、 Kuan Chung and
Shao Hu urged Chiu to take refuge in the more distant
Lu. On the death of 無知 who had slain the Duke, Lu
escorted Chiu back, only to find that Huan by subterfuge
had arrived first and ascended the throne. Huan then caus-
ed Lu to put Chiu to death and demanded Kuan and Shao.
Shao ^Ij 死 committed suicide, but Kuan asked to be im-
prisoned. The Minister 驗 knowing his ability induced
Huan to employ him, and Kuan later made Huan the
greatest power in the country. There is a dispute as to the
seniority of the two brothers. L. caused his brother
Kew to be killed when etc. died with the master but K.C.
did not die. May I not say etc. Z. Chao hou commori-
tur ille etc. dico : nonne caruit pietate ？ K. famous states-
man K.C. (the Bismarck of the time) etc. Couv. Chao
Hou lie voulait pas survivre au etc. vertu n'a pas etc parfait.

2. C. 九 in the 春秋 is 糾 and anciently the two
were interchangeable. It is said to mean 督、 i.e. to assem-
ble and lead the barons, which assemblies occurred eleven
times. 如 其仁言 誰如其 仁者、 Although not
himself a 仁 人 his benefits had extended far and
wide, hence he had 仁 之 功 i.e. done 仁 without being
仁、 L assembled all the princes together, and that not
with weapons of war and chariots : ― it was all through the
beneficence of K.C. Whose beneficence was like his? Z.
Huan regulum sub ductu congregisse cmnes regulos, quiii
adhiberet etc. quis sicut iste pi us etc. K. a Congress

672

THE ANALECTS.

XIV. xvn.

力

以

公

未

仁

兵

九

仁

管

如

合

乎

仲

其

言

諸

子二

不

仲

俟、

如

不

桓

observed Tzu Lii, " Shao Hu died for him,
but Kuan Chung did not. Was he not lack-
ing in Virtue?" 2. " Duke Huan," answer-
ed the Master, " brought the Barons together
without resorting to chariots of war, and all
through the power of Kuan Chung. Whose
Virtue was like his ！ Whose Virtue was
like his ！ ，，

673

XIV. XVII, XVI ir. THE ANALECTS.

which prevented a general war. Couv. reunit sous son
autorite tous les princes feudataires etc. Quel autre fut
aussi parfait que lui etc.

CHAPTER XVIir.— NOT TO BE JUDGED BY
COMMON STANDARDS.— I. See preceding section.

C. 子 賈意： 不死猶 可、 相 之 則己盡 矣、
Tzu Kung's idea was that not to die might be excused, but
to become his Minister was surely beyond everything. L.
K.C. I apprehend, was wanting etc. not able to die with
him. Moreover he became prime minister to Hwan. Z.
non valuit common, et insuper adjuvit ilium. K. he even
served the younger prince, the very man who murdered his
pupil and charge. Couv. n'a pas ete parfait, ce semble.

n'a pas eu le courage de se donner a la mort ； de plus etc.

2. C. 霸與 伯同、 長也 o 覇二伯 and means,
senior, leader. B、 正 也 。 尊 周室、 攘 夷狄皆
所以 正天下 也、 He aggrandised the House of
Chou (by the subjection of the barons) and reduced the
power of 楚 (formerly the 夷 狄 territory), thereby putting
to rights the Empire. 微、 無也 Without. |ff 衣 f 今
也 Fold, lapel. 被髮左^^夷狄之俗^ Loose
hair and left folds were the barbarian custom, ― in other
words uncivilised Ch'u would have ruled the. Empire. L.
made him leader of all the princes and united and rectified

the whole empire enjoy the gifts which he conferred.

wearing our hair dishevelled and the lappets of our

coats buttoning on the left side. Z. adjuvit Hoan Ducem
ut esset archon regulorum ； semel restauravit imperium etc.
K. But for K.C. we should now be living like savages.
Couv. II a reforme le gouvernement de tout I'empire etc.

674

THE AN\LECTS. XIV. XVIII.

、CHAPTER XVIII. ― I. Tzu Kung
asked : " Was not Kuan Chung deficient in
Virtue ？ When Duke Huan had his brother
Prince Chiu put to death, Kuan Chung was
incapable of dying, and even became his
Minister?"

2. " After Kuan Chung became Minister
to Duke Huan," replied the Master, " he
made the Duke leader of the Barons, and
entirely reduced the Empire to order, so that
people down to the present day are recipients
of his benefactions. But for Kuan Chung
we should be wearing our hair loose and

十八 子 貢 曰、 管 仲 非

, 仁 者 ir 桓 公 殺

公子糾 、不 能 死、

又 W 之。 一 曰、 管

. 仲 ffi 桓 公、 顯 . 諸

侯、 一 1M 天 下？ 民

到 於 今 受 其 賜、

. 微 管 仲、 吾 其 被

6；5

XIV. XVIII, XIX. THE 'analects.

3. Or, Should he have etc. C. 認、 /】、 信、 Petty-
fidelity. 經、 溢 也 Hang, strangle. L. Will you re-
quire from him the small fidelity of common men etc.,
suicide in a stream or ditch, nobody knowing anything
about them. Z. qui ergo instar vulgi homines etc. praes-
tans fidelitatem, seipsum strangulasset etc. ut nemo ipsum
cognoverit ？ K. He was not like your faithful lover and
his sweetheart etc. who in order to prove their cons^rancy
etc. nobody taking any notice of them. Couv. Devait-il
montrer sa fidelite, comme un homnie vulgaire, s'etrangler
etc. et derober a la connaissance de la posterite ？

CHAPTER XIX.— DESERVING OF HIS NAME.
— I. For Wen Tzu see Cap. XIV. C. 臣 家臣、
Household retainer. 公、 公朝、 The Ducal Court. 言胃
薦 之與己 同進爲 公朝之 臣也、 It means-
Wen Tzu personally introduced him (his former employee)
at the Ducal Court to be a Court Minister. L. ascended
to the prince's court in company with Wan. Z. cum
Wen-tse simul ascendebat ad regiam. K. when he was
called to office etc. chose for his colleague an officer who
had been serving in his retinue. Couv. avec son niaitre
(comme s'ils avaient la meme rang).

2. 文 as an honorary title also means 錫 民爵位
one who confers rank on a plebeian. His worth lay in his
readiness to put his former servant on an equality with
himself, which shewed three points, 知 人 a knowledge of
character, 忘 己 forgetfulness of self, 事 君 devotion to
his prince. L. He deserves to be considered Wan. Z.
potest haberi cultus. K. deserves the title of Beauclerc.
Couv. vraiment Wenn un homnie d'un esprit cultive.

676

THE ANALECTS. XIV. XVJII, XIX.

folding our clothes to the left. 3. Would
you require from him that which is deemed
fidelity by common men and women, who
(shew it by) committing suicide in some
ditch, nobody being the wiser ？ ，，

CHAPTER XIX. ― I. The Minister
Chiian, formerly a retainer of Kung-shu
Wen-tzu, afterwards went up to Court in
company with Wen-tzu. 2. The Master on
hearing of it observed : " Wen well deserves
to be considered * a promoter of culture.' ，，

677

髪 左 矣、 f 若

匹夫匹 婦之爲

諒 也、 自 經 於 溝

瀆、 而 莫之知 也。

十九 ^ 叔文 子之 臣、

大 夫僎、 與文子

同升 諸公。 IV 間

之曰、 可 以爲文

■ 矣。

XIV. XX, XXI.

THE ANALECTS.

CHAPTER XX. — ABLE STATESMEN
STRONGER THAN ROYAL INIQUITY.- i. Duke
Ling see VI， 14, 26. K'ang-tzu is the 季康 子 of II. 20.
C. 喪、 失位 也、 Lose his throne. L. The Master
was speaking about the unprincipled course etc. when Ke
K'ang said : Since he is of such a character, how etc.
State ？ Z. dicente carere honestate ； si ita, cur tamen non
excidit ？ K. if he is such a man, how did he not lose his
throne ？ Couv. ne s'appliquait pas a faire regner la
vertu perdu ses Etats ？

2. 仲 叔 Third Uncle, i.e. the ？ L 文子 of V. 14.
治賓客 Controlled the visiting embassies. 祝 To in-
voke, see VI. 14. 王孫賈 III' 13. C. 三 人雖禾
必賢 而其才 可 用 Although not perhaps of the
worthiest character, yet they were useful men. L. has
the superintendence of his guests and of strangers ； the
management of etc. the direction of the army and forces, ——
with such officers as these etc. Z. curat hospites et
advenas etc. ； quae cum ita sint etc. Couv. charge de
recevoir les botes et les etrangers ； T'ouo dirige les cere-
monies et prend la parole dans le temple, etc.

CHAPTER XXI. ― IMAIODERATE PROMISE,
DIFFICULT PERFORMANCE.— Or, He who says it
without modesty, will do it also with difficulty. Cf. IV.
22. L. • He etc. will find it difficult to make his words
good. Z. si etc. tunc exequi ilia erit difficile. K. From
a man who is not bashful in his talk, it is difficult to expect
much in the way of action. Couv. Celui qui ne craint
pas de promettre de grandes choses, a de la peine a les ex-
ecuter.

6;8

THE ANALECTS. XIV. XX XXI.

十 十

爲

其

喪。 m m 賓

子

是、

也、 衛

之'

夫 王 客、

奚

康 靈

也

之

如 孫 祝

仲

而

子 公

難

不

焉 賈 gfe

叔

不

H 之

CHAPTER XX.— I. When the Master
was speaking of the unprincipled character
of Duke Ling of Wei, K'ang-tzu observed :
" Such being the case, how is it he does not
lose his throne ？ " 2. "Chimg-shu Yii,"
answered Confucius, " has charge of the
envoys ； the Reader T'o has charge of the
Ancestral Temple ； Wang-sun Chia com-
mands the forces ； ― and, such being the case,
how should he lose his throne ？ ，，

CHAPTER XXL— The Master said :
" He who speaks without modesty will per-
form with difficulty."

子 言

無 道

喪。

4 口

，ra Is

治 軍

奚 其

子 曰、

乍、 W

6；9

XIV. XXII.

THE ANALECTS.

CHAPTER XXII. ― CONFUCIUS DEMANDS
VENGEANCE.— I. C. 成子、 齊 大夫、 A Mini-
ster of Ch'i, named 恒、 簡 公、 齊 君、 Duke Chien,
Prince of Ch'i, named 壬、 The affair occurred in Duke
Ai's fourteenth year, B.C. 481, two years before Confucius'
death, and in the fourth year of Duke 簡、 L. Chan
Ch'ang murdered etc, Z. occiderat Kien regulum. K.

Prime Minister had murdered his prince Couv.

avait mis a inort etc.

2, 沐 Ceremonially wash the hair ； 浴 to bathe ； all the
process of fasting and purification is implied. C. 沐浴

齋戒以 吿君、 重其 事而不 敢忽也 o By
purification and fasting before representing the matter to his
Prince he shewed how grave he deemed it, and how he
dare not view it lightly. 臣殺 之君、 人倫之 大變、

天理所 不容、 人人得 而誅之 、况鄰 國乎、

Regicide is utterly subversive of all human order, Heaven

cannot condone it and all men are called upon to avenge it,
how much more a neighbour State ！ (The 左 傳 says
Confucius meant avenge by immediate invasion, later
writers say after obtaining permission from the Emperor.)
L. Confucius bathed etc. I beg that you will undertake
to punish him. Z. Confucius abluit caput corpusque etc.
rogo punias ilium. K. I beg that steps to bring him to a
summary punishment may be at once undertaken. Couv.
Je vo'js prie de le fa ire chatir.

2. C. 三子、 三 家也、 The three noble families
of Lu. 時 政在三 家、 哀 公 不得自 專、 The
government was in their hands, the Duke having no in-
dependent control. L. Inform the chiefs of the three

680

THE ANALECTS.

XIV. XXII,

CHAPTER XXIL — I. When Chen
Ch'eng-tzu slew Duke Chien, 2. Confucius
bathed himself and went to Court, where he
petitioned Duke Ai, saying : " Ch'en Heng
has slain his Prince, I beg you to take venge-
ance on him."

3. " Lay the information before the three
nobles," replied the Duke.

681

二 + 二 陳 成

^ 子

告 於

恒 弑

1 二

之。 公

子弑 簡公、

沐浴 而朝、

哀 公 曰、 陳

其 君、 請 討

曰、 告 夫 三

XIV. XXII, XXIII. THE ANALECTS.

families of it. Couv. Addressez-vous a ces trois grands
seigneurs.

4. Cf. XI. 7. C. 孔子 出而自 言如此 Soli-
loquised as he went out. Though not in office, being an
old Minister he still had the right of entry at Court, and
was entitled to be consulted in important cases. L. Fol-
lowing in the rear of the great officers, I did not dare not
to represent such a matter, and my. prince says etc. Z.
Confucius sibi dixit : quia ego subsequor magistruum
calcem etc. Couv. Parceque (j'ai ete tcii fou, et que) j'ai
encore rang parmi les tai fou.

5. 之 He went to. 以君 命往吿 According to
the Prince's commands he went and laid his plaint, but the
three nobles 素 有無君 之心、 實與陳 氏聲勢
相 倚、 had long been desirous of doing without their
prince, and really were allies of Ch'en Heng, 一 hence had
no desire to take up arms against him. The second 以 吾
etc. is supposed to have been addressed \o the nobles direct.
L. but they would not act. Z. non annuerunt. Couv.
qui rejeterent sa demands.

CHAPTER XXIII. ― THE FRANK MAY BE
FEARLESS.— C. 犯 -謂 犯 言 諌 爭、 Withstand
him to the face in admonishing and striving, 犯、 非 子
路之所 難也、 而以不 欺 爲 難 0 Tz^iLuhadno
difficulty in standing boldly up, but did not find the avoid-
ance of duplicity so easy. L. how a ruler should be
served. Do not impose on him, and moreover (K. if neces-
sary) withstand him to his face. Z. ne decipias, et resiste
illi. Couv. II doit eviter de le tromper, et ne pas craindre
de lui resiste r, (s'il agit mal) .

682

THE ANALECTS. XIV. XXII, XXIII.

之 曰

O %

勿
欺

而
犯

士

子
路
問

事

子

告 夫
也 之

錢

不
敢
不

子

以

口、

35：
口

不

從

大

孔

告 敢
夫 不

二 m

_ . 口

子 m

考 君
之 五曰、

從 子。
大 孔

夫 子

之 曰、

^ 以
不 吾

4- " Seeing that I follow behind the Mini-
sters," soliloquised Confucius (as he with-
drew), " I dare not do other than petition,
and the Prince says : " Inform the three
nobles ' ！ ，，

5. He went to the three nobles and peti-
tioned them, but they declined action ；
whereupon Confucius remarked : "Seeing
that I follow behind the Ministers I dare not
do other than make my petition."

CHAPTER XIII.— When Tzu Lu asked
what constituted a man's duty to his Prince
the Master said : " Never deceive him and
then you may stand boldly up to him."

683

XR'. xxrv,XKV,xxvi. the analects.

CHAPTER XXIV.— GROWTH IX GRACE AXD
DISGRACE. — Or, Developes in (or his intelligence is in)
higher things etc. C. 君子循 天理、 故 H 進乎
高 明、 小 人 循 人 欲、 故 H 究 乎 汚 下 0 The
chiai-tzu follows the higher law, and daily advances into
a higher and clearer life. The lower man yields to his
lower nature and daily sinks into impurity and baseness.
L. Superior man ； mean man. Z. vir sapiens sursum
penetrat, vulgaris homo deorsum progreditur. K. looks
upwards in his aspirations ； a fool etc. Couv. Le sago

tend to uj ours en haut: un honime sans principes en

bas.

CHAPTER XXV. ― :\I〇RAL STUDIES FOR
CHARACTER'S SAKE, NOT FOR APPLAUSE.—
C. 爲己、 欲 得 之 ij; 己 tlL Desire to obtain it for
their own sakes. 爲 人、 '砍 見 失 [j 方 J 人 Desiring to
be known of men. Let the student 不 ]^(、 所從矣
not be deluded as to his motive. L. In ancient times,
men learned with a \-ic\v to their own improvement.
Nowadays etc. Z. veteics studcbant pro se, 'etc. K.
i\Ien now educate themselves to impress others. Couv.
Anciennement, on s'appliquait a 1' etude de la sagesse pour
devenir vertueux I'estime des homnies.

CHAPTER XXVI.— AX ADMIRABLE F.NVOY.—
I. He was a 大夫 of 衛 named and a former host
and disciple of the Sage's. He now, after the Sage's re-
turn from exile, sent friendly enquiries.

-- C. 與 之坐、 敬 其 主以及 其 使 也 C His
respect for the niaster reached to the messenger. Tlie
master's wortli was manifested in the humility ot his ser-

684

THE ANALECTS. XIV. XXIV,XXV,XXVI.

十

四

小 子

而

亍

伯

A S

人

問

孔二

玉

今

古

下

君

焉

子

使

之

子

盥

乂 、

人

學

上

夫

之

於

者

達

CHAPTER XXIV.— The Master said:
" The progress of the nobler-minded man is
upwards, the progress of the inferior man is
downwards."

CHAPTER XXV.— The Master said :
" The men of old studied for the sake of self-
improvement ； the men of the present day
study for the approbation of others."

CHAPTER XXVI.— I. Chii Po Yu
having sent a messenger (to convey his re-
spects) to Confucius, 2. Confucius made
him sit down along with him and questioned

685

二十 s 子

一 I 十六

孑

坐

XIV. XXVI, ― XXIX. THE ANALECTS.

vant, whose answer well accorded with the spirit of the
Sage. L. Confucius sat with him and questioned him.
What, said he, is your master engaged in? anxious to
make his faults few etc. He then went out etc. A mes-
senger indeed ！ etc. Z. Confucius copiam fecit illi sedendi
etc. vellet minuere sua errata etc. o legatum ！ qualem
legatum ！ K. My master has been trying to reduce the
number of his shortcomings etc. Couv. envoya saluer Con-
fucius invita la messager a s'asseoir desire diminuer

le nombre de ses fautes etc. O le sage messager ！

CHAPTER XXVIL— See VIII. 14.

CHAPTER XXVIII.— EVERY MAN HIS PLACE.
—See the 易 經 Diagram 52. 君 子以思 etc. The
wise man takes thought, and does not leave his place. C.
It is introduced here as being similar in meaning to the last
section. 物各止 其所、 而天 下之理 得矣、 故

君子所 思不出 其位、 而君臣 上下大 小 皆
得 其職也 Everything in nature minds its own place,
and thus the Laws of Nature work smoothly ； hence the
wise man also minds his own place, and prince and mini-
ster, high and low, great and small all obtain their distinc-
tive office. L. The superior man, in his thoughts, does
not go out of his place. Z. sapientis cogitatio non ex-
cedit suum officiuni. K. should never occupy his
thoughts with anything outside of his position. Couv.
Les pensees les projets du sage restent toujours dans les
limites de son devoir, de sa condition.

CHAPTER XXIX.— MODEST PROMISE ； SUR-
PASSING PERFORMANCE.— Cf. cap. xxi and IV.
xxii 心 者、 不敢 盡之意 Ashamed means, Fear-

686

THE ANALECTS. XIV. XXVI, —— XXIX.

其 思 ，出、 而 夫

him, asking ： " What is your Master doing
now?" The messenger replied : "My
master is seeking to make his faults fewer,
but has not yet succeeded." When the
messenger had withdrawn, the Master
observed : " What a messenger ！ What a
messenger ！ ，，

CHAPTER XXVIL— The Master said:
" He who does not occupy the office does
not discuss its policy."

CHAPTER XXVIIL— The Philosopher
Tseng said : " A wise man, even in his
thoughts, does not stray from his own duty."

CHAPTER XXIX. — The Master said:

子

二十七 子

二十八 曾

. 不

一一十 子

匕匕

llr- &

子

出

爲。 對

寡 其

也。 使

使 乎

不 在

其 政。

日、 君

其 位。

曰、

者

其，

子

日、 君 子

68;

XIV. XXIX, XXX. THE ANALECT S.

ing to speak to the fuU; 過者、 欲有 餘之辭 Wish-
ing to exceed ； i.e. promises less tlian he really does. L.
modest in his speech, but exceeds in his actions. Z.
idem. K. ashamed to say much ； he prefers to do more.
Couv. et il fait plus qu'il ne dit.

CHAPTER XXX. ― VIRTUE, WISDOM, COUR-
AGE: WORRY, DOUBT, FEAR.— i. Cf. IX. i8.
我 無 能 焉 is usually interpreted by " I cannot attain to
one of them." 備 旨 says here is the definition of a ^ 子、
a man of Virtue, wisdom and courage. 道 即 成德之
道 The law of perfect character. C. as usual will not
credit the Sage with sincerity ； 自責以 勉人也 He
blames himself to encourage others. L. The way of the
superior man is threefold, but I am not equal to it.
Virtuous, he is free from anxieties ； wise, perplexities ；
bold, fear. Z, sapientis ratio triplex ； et ego nullam
attingo : corde perfectus, non tristatur ； prudens, non hal-
lucinatur ； fortis non pavet. K. A wise and good man
may be known in three ways, which I am not able to show
in my own person. As a moral man he is free from an-
xiety ； understanding, doubt ； courage, fear. Couv. Le
sage pratique trois vertus, qui me font defaut ； parfait, il ne
s'afflige de rien ； prudent, il ne tombe pas dans I'erreur ；
courageux, il n'a point de crainte.

2. 道 here is always read in the sense of 言 to say, but
why it should not be read, 一 That is your own way, i.e. a
description of your own character, 一 only a Commentator
can explain. L. Master, that is what you yourself say.
Z. inagister ipse dicis. K. Only what you say of your-
self, sir. Couv. c'est vous qui le dites.

^ - 688 、

THE ANALECTS. XIV. XXIX, XXX.

»霄鳥

-Hi M

瑪

者

"7* 一

子

曰

勇

-了一

zf、

1 ~ 1

而

夫

者

"、、

君

過

子

不

矢 l!

能

子

其

者

道

行

道

子二

不

仁

者

" The higher type of man is modest in what
he says, but surpasses in what he does."

CHAPTER XXX.— I. The Master said :
" There are three characteristics of the noble
man's life, to which I cannot lay clay claim :
—— being Virtuous he is free from care ； pos-
sessing knowledge he is free from doubts ；
being courageous he is free from fear." 2.
"That is what you yourself say," said
Tzu Kung.

689

XIV. xxxr. 一 xxxiir. ithe analects.

CHAPTER XXXI. — COMPARISONS ARE
ODIOUS.- -C. 方、 比也、 Compare. 乎哉、 疑辭
Interjections expressing doubt. 比方 人物、 而較其
短 長、 雖 亦 篛 理 之事、 然 專務爲 此 則 £^
馳於夕 K 而所 以自持 者疏矣 Although the
critical comparison of men and things is also a branch of
philosophy, to apply oneself entirely thereto keeps the
mind running on externals to the neglect of self-discipline.
L. in the habit of comparing men together. Tsze must
have reached a high pitch of excellence ！ Now, I have no
leisure for this. Z. metiebatur homines. Se jam sapiens
ergo ！ Ego vei'o tale otium non habeo. K. You must
be a very superior man to etc. Couv. occupait a juger
les autres. Seu est done deja un grand sage. Moi, je n'ai
pas le temps (a juger etc.). 、

CHAPTER XXXII.— A WORTHY FEELING OF
UNWORTHINESS.—This occurs with slight variation in
I. 1, 1 6, and IV. 14. C. says that all maxims repeated in
the same terms are mere repetitions, but where there is
variation in the terms they are to taken as separate sayings,
hence this saying appearing four times in different forms
shows the importance of the subject discussed. L. I will
not be concerned etc. my own want of ability. Z. non
angor alios non me ipsum noscere etc, K. be concerned
that you have no ability. Couv. Le sage ne s'afflige pas
etc. capable de pratiquer parfaitement la vertu.

CHAPTER XXXIIL— AGAINST SUSPICION.— C.
逆、 未 至 而迎 之、 Go out to meet it before it conies.
億、 未兒 而意之 To imagine it before it is Iheie.
J^、 謂 人 欺己、 Another's intention to deceive. 不

^90

THE ANALECTS. XIV. XXXI. 一 XXXIII.

一 7^

子

»^、 匕
rib

不

十

我

賜

一— /■
子

lit

-Hi

已

則

也

貝

不

賢

方

逆

暇

乎

其

人

子

不

之

夭

曰

CHAPTER XXXL— Tzu Kung being in
the habit of making comparisons, the Master
observed : " How worthy T'zu must be ！
As for me, I have not the time to spare."

CHAPTER XXXII.— The Master said:
"(A wise man) is not distressed that people
do not know him, he is distressed at his own
lack of ability." 《

CHAPTER XXtlL— The Master said:
" Is not he a man of real worth who does

三十一

三 十一一

691

XIV. XXXIII, XXXIV. THE ANALECTS.

信、 謂 人疑 己、 Another doubting oneself. 抑、 反
語 辭 An adversative conjunction. 雖 不疑不 億、 而
於 人之情 僞自然 先覺、 Although neither anti-
cipating nor imagining, yet in the presence of sincerity or
duplicity having intuitive precognition. 孔安國 inter-
prets 抑 by * and,' " and also is given to pre -conceptions,
can such a man be a worthy man? " L. He who does
not anticipate attempts to deceive him, nor think beforehand
of his not being believed, and yet apprehends these things
readily when they occur etc, Z. qui non praesumit de-
ceptiones, non supponit diffidentias, at ceteroquin prior
odoratur etc. K. anticipate deceit nor imagine untrust-
worthiness, but who can readily detect their presence etc.
Couv. . Celui-la etc. qui ne presume pas d'avance que les
hommes ou chercheront a le tromper ou seront en defiance
centre lui ； mais qui cependant decouvre les ruses etc. aus-
sitot qu'elles existent ？

CHAPTER XXXIV.— A GIBE AND A RETORT.
― I. C. Mou is said to have been an aged moralist and
recluse, hence called Confucius by name in this arrogant
fashion. 栖栖、 依依也 putting - himself on this ruler
and on that. '爲佞 、言 其務爲 口給以 悅 人 也、
Making a business of talking to please people. L. How
is it that you keep roosting about? Is it not that you are
an insinuating talker ？ Z. cur es tarn indesinenter sollici-
tus? Nonne id est age re suavi loquentem ？ K. What

do you mean by rambling about with your talk ？ a

self-seeking good talker. Couv. pourquoi enseignez-vous
avec tant d'assiduite? Et pour captiver vos auditeurs
n'avez vous pas recours aux artifices de langage ？

692

THE ANALECTS. XIV. XXXIII， XXXIV.

not anticipate deceit, nor imagine that people
will doubt his word, and yet who has im-
mediate perception thereof when present ？ "

CHAPTER XXXIV. — I. Wei-sheng
Mou addressing Confucius said : " Ch'iu,
what are you doing with this perching here
and perching there ？ Is it not that you are
making yourself an ad captandum talker ？ ，，

693

億 不信、 抑亦先

覺 者、 是 賢 乎。

I 一十四 k 生畝 謂孔子

曰、 丘何 爲是栖

栖 者 舆、 無乃爲

XIV. XXXIV, —— XXXVI. THE ANALECTS.

2. The 固 seems to be Confucius' retort, by way of
answer to the 栖 栖 ； i.e. better move about and do some-
thing, however poor the prospect, than stick in one place
and give it up. C. 疾惡也 To hate. 固 執一而
不通也 Holdino- to one fixed idea and with no breadth
of mind. L. I do not dare to play the part of such a
talker but I hate obstinacy. Z. sed odi pertinaciam. K.
hate narrow-minded bigotry in men. ^ Couv. Je hais
opinionatrete.

CHAPTER XXXV.— CHARACTER TELLS, EVEN
IN A HORSE.— C. 驥、 善 馬 之 名、 The name of
a good horse, ― that was credited with running a thousand
li a day. 德、 謂 調 良也、 Docility. 人 有才而
無 德 貝 IJ 亦奚何 尙哉、 And so with a man who
has talents without moral character, how is he to be esteem-
ed ？ L. A horse is called a kc、 not etc. but because of
its other good qualities. Z. famosus equus non laudaba-
tur a robore, tractabilitate. K. because of its moral qua-
lities. Couv. Dans un excellent cheval etc. pas tant la
force que le douceur.

CHAPTER XXXVI.— THE LAW OF RETURN-
ING GOOD FOR EVIL.— I. 怨 means hatred, enmi-
ty ； 德 is a good character or action and is interpreted by
恩 惠 kindness. C. refers this question to the tenets of
Lao-tzu, see the Tao te ching, Part II. L. What do you
say etc. injury should be recompensed with kindness ？ Z.
cum beneficiis retribuere simultates, quoniodo ？ K. re-
quiting injury with kindness ？ Couv. Que faut-il penser
de celui rend le bien pour le mal.

2. It was naturally difficult for Confucius, the ex-Mini-

694

THE ANALECTS. XIV. XXXIV, — - XXXVI.

何

成一

力、

子

m 敢

佞

如 o

稱

爲

乎

子二

以

其

III

佞

孔二

不

子

何

報

稱

疾

曰

以

夕

其

固

非

2. "An ad captancliim talker I would not
dare to be," replied Confucius, "and I should
hate to be obstinately immoveable."

CHAPTER XXXV.— The Master said:
" A good horse is not praised for its strength
but for its character."

CHAPTER XXXVI. 一 i. Someone
asked : What do you think about the
principle of rewarding enmity with kind-
ness ？ ，， 2. " With what, then, would you

三十五

三十六

XIV. XXXVI, xxxvir. the analects.

ster of Justice, to rise above mere justice. Idealism, the
divine incentive to a divine nobility, was foreign to his
philosophy. C. Having done a man good for his ill, how
am I going to repay another who does me a kindness ？
L. With what then will you recompense kindness : Z.
cum quo retribues beneficia ？ How will you then requite
kindness ？ Couv. que rendrez-vous pour le bien ？

3. Cf. Li Chi XXXII. II. C. 於 其 所 怨 者、 愛
惜 取 舍、 一 一 至公而 無 '私 所 謂 直 也、 於
其 所 德 者、 則 必 以德 報之、 不敢 忘 也、 As
to the man with whom one has enmity, whether in love or
hate, acceptance or rejection, to be singly and entirely just
without any bias, this is rectitude (i.e. treat him according
to his varying conduct with justice) ； as to him who shews
kindness, he must be unfailingly requited with kindness.
L. Recompense injury with justice, and recompense kind-
ness with kindness. Z. utilor aequitate ad compensandas
injurias, etc. K. Requite injury with justice etc. Couv.
II suffit de repondre a rinjustice par la justice etc.

CHAPTER XXXVII.— KNOWN OF HEAVEN,
THOUGH IGNORED OF MEN.— i. C. offers the
paltry comment, that 夫子 自歎、 以發子 貢之問
也、 the Sage heaved this sigh to prompt Tzu Kung's
enquiry. L. Alas ！ there is no one etc. Z. nemo me
novit, heu ！ K. Ah ！ there is no one who understands
me. Couv. Personne ne me connait.

2. 知我者 其 天 乎 The knower of me, is it not
Heaven ！ C. 不得於 天而不 怨 天、 不合於
人而不 尤人、 但知 下學而 自然 上達、 此
但言 其及己 自修、 循序漸 進耳、 Not to be

696

THE ANALECTS. XIV. XXXVI, XXXVII.

reward kindness ？ ，， asked the Master. 3.

" Reward enmity with just treatment, and

kindness with kindness."

CHAPTER XXXVII. — L "No one

knows me, alas ！ " exclaimed the Master.

2. " Why do you say that, sir, that no one

knows you ？ ，， said Tzu Kung. " I make no

697

報 德， 直 報 怨、

以德 報德。

三十七 【一十 曰、 莫 我知也

+KU F 貢 曰、 何爲

其莫知 ♦ 子也。 子

XIV. XXXVII, XXXVIII. THE ANALECTS.

acceptable to Heaven yet bear no grudge, nor to be agree
able to men yet bear no resentment, only to know tc
humbly learn and therefore loftily rise, ― all this but des-
cribes his method of introspection and self-correction in
orderly and gradual progress. 凡 下學人 事便是
上達 天理、 All who pursue the humble study of
human duty, are thereby making advance in the higher
principles of Heaven. L. What do you mean by thus
saying etc. I do not murmur against Heaven. I do not
grumble against men. My studies lie low and my penetra-
tion rises high. But there is Heaven, that knows me. Z.

qui fit ut nemo magistrum noscat ？ non succenseo coelo,

non criminor homines ； ab imis addiscens, ad altiora
penetro ； etc. K. I do not repine against God etc. My
studies are among lowly things, but my thoughts penetrate
the sublime. Ah! There is perhaps only God who
understands me. Couv. Je m'applique a I'etude de la
sagesse, commengant par les principes fondamentaux, et
avangant pas degres. Celui etc.

CHAPTER XXX Vm.— PUT UP THY SWORD.
一 I . Kung-po Liao, or Liao the Duke's uncle, " probably
from an affinity with the ducal house." For Chi-sun see
II. 5.20 ； III. I, et al. Both Liao and Tzu Lu were in the
employ of Chi-sun, Tzu Lu endeavouring to put the princi-
ples of Conf. into practice. C. 子 '服 was the patronymic,
景 his honorific title and 伯 his style ； he was a 大夫

夫子 'My Lord.' is Chi-sun. 肆陳 尸也言
欲 誅 察 SsLi means to expose his corpse, i.e. he proposed
to slay Liao. 市 朝 Market and palace. " The bodies
of great officers were so exposed in the Court, and those 01

698

THE

ANALECTS- XIV.

XXXVII, X

XXVIII.

八

固

伯

於

公-

知

有

以

季

伯

我

下

不

惑

告

寮

者

學

夕 li

志

子

朔

其

而

於

夫

服

子

天

上

不

公

子

凰

路

乎

尤

complaint

against

Heaven,"

replied

the

Master,

'( nor blame men,

for

though

studies

are

lowly my mind

soars

aloft, and ―

does not Heaven know me ！

CHAPTER XXXVIII. ― i. Kung-po
Liao having spoken against Tzu Lu to Chi-
sun, Tzu-fu Ching-po informed Confucius
thereof, and said : " Our Master's mind is
undoubtedly being disturbed by Kung-po

699

XIV. XXXVIII, XXXIX. THE ANALECTS.

meaner criminals in the market-place." L. having slander-
ed etc. Our Master is certainly being led astray still

power enough to cut Leaou off, and expose his corpse etc.

Z. accusaverat Tse Lou dubitantem animum

cadaver exponere in foro vel regia. K. slandered

informed Chung Yu of it. Chung Yu afterwards in speak-
ing of it to Conf., said " My Lord is being led astray etc.

Couv. avait parle mal a congus des soup (； ons centre

Tzeu Lu etc.

2. 與 Is the Truth going to make progress ？ 其 如
命 何 What connection has he with what is ordained ？
C. says, Even if Liao's injurious statements prevailed it
was still Fate, and that Liao had really no power in the
matter. L. If my principles are to advance it is so
ordered. What can Leaou do where such ordering is con-
cerned ？ Z. rectam doctrinam acturam cursum necne,

coelestis est decreti ille quid ad coeli dec ret urn. K.

Whether or not I shall succeed in carrying out my teaching
among men depends upon the will of God. Couv. Si ma
doctrine doit suivre sa voie, c'est que le Ciel I'a decide.
Que peut faire L. contre les dec rets du Ciel ？

CHAPTER XXXIX.— FOUR KINDS OF RETIRE-
MENT. — ^ 辛 is the same as 避、 In regard to the 其 次
C. quoting 程 子 says: 四者雖 以大小 ^第
言之然 非有優 劣也所 遇者不 同耳 Altho'
the four are differentiated in rank they are not so in worth,
for their experiences were unlike. And 合 講 says the 三
其次 乃辟之 次非賢 之次也 The three ' nextj
refer to the degree of withdrawing, not to the degree of
worth. (This may be so, but the natural interpretation

700

THE ANALECTS. XIV. XXXVIII, XXXIX.

子

奈

也

命

肆

伯

其

询

之

賢

如

道

將

市

考

命

-Hi

之

行

力

辟

何

公

將

也

子二

猶

1ft

伯

廢

能

Liao, but I am still strong enough to have
his carcase exposed in the market-place."
2 The Master replied : " If my principles
are going to prevail it is so fated ； if they are
going to fail it is so fated ； what can Kung-po
Liao do with fate ？ ，，

CHAPTER XXXIX. — I. The Master
said : " Some good men withdraw from the
world ； 2. the next in order is withdrawal

701

XIV. XXXIX, XL, XLI. rHE ANALECTS

gives four kinds of worthiness.) 地 is 養 L 國 a rebellious
State ； 色 aspect, look of things or of prince, 貌 衰
failure in respect ； 言 spoken to, or of, amiss, 有違言
contradiction. L. Some men of worth retire from the
world, some particular States, because of disre-
spectful looks, contradictory language. Z. sapientes

fugiunt saeculuni ； alii vero fugiunt patriam ； tractandi
speciem ； loquendi modum. K. Men of real moral worth
now retire from the world altogether. Some of less degree

of worth etc. looked upon with disfavour, when told to

do so. Coiiv. is discursive, but takes 其次 as d'une
vertu moins parfaite.

CHAPTER XL.— SEVEN SUCH.— This is generally
taken as a continuation of the last. C. 李氏 says : 作

起也、 言起 而隱去 者今七 人矣不 可知其
誰 何必求 其人以 實之則 K 矣3 作 means,
have arisen, i.e. those who have arisen and withdrawn are
seven ； it cannot be known who they were and to force out
their names in proof is like chiselling, 一 unnecessary detail.
L. Those who have done this are seven men. Z. idem.
K. I know of seven men who have written books. Couv.
De nos jours, sept sages se sont retires etc.

CHAPTER XLI.— ATTEMPTING THE IMPOS-
SIBLE.― 石 門 said to be in modern Ch'ang Ch'ing hsien,
Chinanfu, Shantung. 晨 門 One who controlled the open-
ing of the gate in the morning 掌 晨啓 P，、 supposed to
be a worthy who had withdrawn from the hopeless condi-
tion of the times. 奚 自 Where from? 是 知 與 Is not
this he who knows 其不可 he, or what he endeavours,
cannot succeed, or the times are impossible etc. 胡 氏

702

THE ANALECTS. XIV. XXXIX, XL, XLI.

十

于

其

鬥

P 化

"J、

r ft

宿

作

其

奚

於

次

自。

石

, 七

辟 ，

其

子

門、

人

次

from fatherland, 3. the next from uncon-
genial looks, 4. and the next from uncon-
genial language."

CHAPTER XL. ― The Master said :
" There are seven men who have done this."

CHAPTER XLI. ― On one occasion
when Tzu Lii happened to spend the night
at Stone Gate, the gate opener asked him,
" Where are you from ？ ，， " From Mr,

703

XIV. XLI, XLII.

THE ANALECTS.

says: 晨門 知世之 不可而 不爲故 以是譏

孔 子然不 知 截 人 之 視 天 下無不 可爲之
時 也 C He himself thought the times impracticable and
did nothing, and thus ridiculed Conf., little knowing that
the Sage did not admit that any time was impracticable.
L. Whom do you come from ？ It is he 一 is it not who
knows the impracticable nature of the times, and yet will
be doing in them. Z. is scilicet, qui scit aliquid impos-
sible, et tamen idipsum agit? K. who knows the imprac.
of the times and is yet trying to do something ？ Couv.
un homme qui s'applique a fa ire une chose qu'il sait etre
impossible.

CHAPTER XLII. — CONCERN FOR THE WORLD
V STOICAL INDIFFERENCE.— i 擊 霞 Tapping a
stone chime. C. 荷 same as 擔； 蒉， 草器 A straw
basket. The basketbearer was also a 隱士 recluse. The
heart of the Sage never forgot the world (and its woes,)
and that the man recognised this from his manner of play-
ing shews that he was no common person 非 常 人、 L.
His heart is full who so beats the musical stone, Z.
quanto cum affectu pulsat calcophonum I K. He has his
heart full etc. Couv. qu'il aime beaucoup les hommes.

2. 旣而 Afterwards, finally, g 輕 Cf. XIII. 20.
莫 己 知 etc. When nobody takes note of a man let him
thereupon cease and have done with it The first 已 is the

verb, the second is an expression of finality. 深 揭 is

a quotation from the 詩 經 I. iii 9. C. ]p2 ^ 石 聲
亦專確 之意、 Ch'ing ch'ing is the sound given out
by the stones and also has the meaning of limitation and
fi^ty. 以 衣 涉 水 曰 厲、 攝衣涉 水曰揭 To

704

THE ANALECTS

XIV. XLJ, XLU.

K ling's," replied Tzu Lu. " Is not he the
one who knows he cannot succeed and keeps
on trying to do so ？ ，， was the response.

CHAPTER XLIL— I. The Master was
playing on a stone chime one day in Wei,
when a man carrying a basket passed the
door of the K'ung abode and remarked :
" With what feeling he is playing the
chimes ！ " 2. Presently he added : " How
contemptible is this petrified ting- tinging ！

705

路曰、 自孔. 氏。 曰、

是知其 不可而

爲 之 者 €。

^ 擊 磬 於 衛、 有

椅簣而 過孔氏

之門者 、曰 • 有 心

哉。 擊 磬 乎。 k 而

曰， 鄙 哉、 W 磘 乎、

XIV. XLir, XLIII. THE ANALECTS.

wade in one's clothes is called li, to wade with tliem held
lip is ch'i ； 康 字 典 on 属 in this passage says 以 衣
涉水 由帶 以上 fording stripped below the waist.
The man thus ridicules Conf. for not discriminating the
deep from the shallow, not reading the signs of the times.
L. How contemptible is the one-ideaed obstinacy those
sounds display ！ When one is taken no notice of, he has
simply at once to give over his wish for public employment.

Deep water clothes on, held up. Z. oh! quam

rudis ejus durities ！ Si profundior est vadus, tunc

supra zonam amictus trajicias etc. K. How contemptible
to go on thrumming etc. You must swim over when the
water is high etc. Couv. Quelle aveugle opinionatrete ！
etc. Si le gue est profound, je le traverserai les jambes
nues etc.

3. 果 means determined ； C. says it means that Conf.
歡 其 果 於 忘 世 sighed over the old man's fixed re-
solve to forget [the needs of) his generation. Conf. was
one in spirit with the divine powers, 視 天下猶 一家、
中國猶 一人、 不 能 一 日 忘 也、 looking upon all
the world as one family, and on China as one person, and
he could never for a day forget this. L. How determined
is he in his purpose ！ But this is not difficult. Z. O per-
tinaciam ！ At non id difficile. K. That certainly shows
determination, etc. Couv. Qu'il est cruel ！ etc.

CHAPTER XLIII.— THREE YEARS IMPERIAL
SILENCE. ― I. For 子 張 see Intro V. He could
not understand how a country could be kept from anarchy
with the Ruler silent for so long. 高 宗 was King 武 丁
of the 商 d)'n. B.C. 1323- 1263. 認陰 is 亮陰 in the

706

THE ANALECTS. XIV. XUI, XLIII.

年 S ^ 曰、 則 斯

不高 果厲： &

Seeing that everybody ignores him let him
stop and have done with it. ' If the water is
deep you strip up to the waist ； if shallow
you tuck up your skirt ！'" 3. " How stoical
he is ！ " observed the Master. " But his way
is not difficult."

CHAPTER XLIII.— Tzu Chang said:
" The Book of History says that when Kao
Tsung observed the Imperial mourning he

707

莫 已 知 也、

而 a 矣、 深

. Ill

淺則揭 。子

哉、 末之難

四十三 fv- 張 曰、 書

宗 諒 夠 三

XIV XI III, XLIV, XLV. THE ANALECTS.

書 經 IV. viii, I. 陰 (see 薩） is pronounced an. C.
says 天子居 喪之名 it is the name given to the place
where the Sovereign observed his mourning ； but adds 未
言 羊其篛 does not know its precise meaning. L.
was for three years without speaking ？ Z. idem. K.
kept silence etc. Couv.. demeura sans parler etc.

2. C. 總 己 謂 總 攝己識 Every one controlled
his own official affairs. 冡宰 大宰也 Prime Minister.
In this way the Prince was able to spend three years in
silence. L. all attended to their several duties, taking in-
structions from etc. Z. singiili praefecti gene rati m admi-
nistrabant propria, cum dependentia a primario ministro per
tres annos. K. for three years all public functionaries
received their orders from the Chief Minister. Couv. les
officiers remplissaient leurs functions sous la direction du
premier ministre etc.

CHAPTER XLIV.— A RIGHT LIVING RULER
HAS A RESPONSIVE PEOPLE.— 使 e.g. 差 使 Em-
ployed on public service. C. 謝氏 says 禮 達而分
定故 民易使 When good order prevails and each
man's duty is fixed the people are easy to command for the
public service. L. When rulers love to observe the rules
of propriety, the people respond readily to the calls on
them for service. Z. si superior a met ordinem, tunc
populus facile mandatur. K. When the rulers encourage
education and good manners easily amenable to govern-
ment. Couv. Si le prince aime a gai cler I'ordre fixe par
les lois et 1' usage, le peuple est facile a diriger.

CHAPTER XLV. ― THE PRINCELY MAN'S
SELF-CULTURE.— 脩 己以敬 He amends himself

708

THE ANALECTS. XIV XI HI, XI IV, XLV.

年

官

八

1' J

皆

必

I'M

缺

以

君

也

聽

古

子二

於

百

之

did not speak for three years. What may
be the meaning of that?" 2. "Why need
you specialise Kao Tsiing ？ All the men of
old did the same," answered Confucius.
" When a prince died, all his officers attend-
ed to their several duties in obedience to the
Prime Minister for three years. '

CHAPTER. XLIV.— The Master said:
" When those in high position are fond of
orderly behaviour, service from the people is
easily commanded."

CHAPTER XLV.— When Tzu Lu asked
what should be the character of a man of the
nobler order the Master replied : " He

四十四 子曰、 上 好鱧， 則

民易 使也。

四十五 子路問 君子、 子

曰俯己 以敬。 曰

709

XIV. XYV, XLIV. THE ANALECTS.

in order to be courteous, or circumspect. 如 斯而己
乎 Like this and nothing more ？ 安人丁 o make others
contented. 堯舜其 ® 病諸 Cf. VI. 28. Yao and
Shun in regard to this were still anxious, ah ！ The 合 講
on 敬 says 內而無 一念之 不敬、 外而 無一事
之不敬 Not an unregardful thought within, nor an
unregardful action without. C. 脩 己以敬 夫子之
言至矣 盡矣、 而子路 小 之、 故再以 其 充
積 之盛自 然反物 者吿之 0 This maxim of the
Sage's is final and inclusive, but TzCi Lu was deficient
herein, therefore Conf. shewed him that in its cumula-
tive perfection it reached to others. 堯舜猶 以安 H
姓 爲病、 stiU took the well-being of the people as
their anxious care. L superior man. The cultivation of

himself in reverential carefulness so as to give rest

to others rest to all the people still solicitous

about this. Z. de viro sapiente. excolit se per suiipsius

vigilantiam. excolit se indeque vota explet aliorum

tranquillat populum etiam laborabant de lioc. K. A

wise and good man is one who sets himself seriously to

order his conversation aright for the happiness of

others of the world felt their shortcomings. Couv.

Un disciple de la sagesse se perfectione en vcillant attentivc-

ment sur lui-menie puis il travail le a la perfection et a

la tranquillite des auties ensuite il fait regner la vertu et

la paix par mi le peuple. au-dessus de leuis forces.

CHAPTER XLVI.— AN OLD SCAPEGRACE.—
孫 is a form of 遜； 是 may be ' this' or ' truly ，； 爲賊
is being, or may be accounted as being a rogue. C. 原
壤 孔子之 故人、 母死 而歌、 蓋老 氏之流

7IO

THE ANALECTS. XIV. XLV, XLVI.

should cultivate himself to be unfailingly
respectful." " Will it suffice to be like
this ？ ，， asked Tzu Lu. " He should cultivate
himself so as to ease the lot of others," was
the reply. "And is this sufficient ？ " asked
Tzu Lu. " He should cultivate himself so
as to ease the lot of the people. He should
cultivate himself so as to ease the lot of the
people : ― even Yao and Shun still remained
anxious about this ！ "

CHAPTER XLVL— Yiian Rang sat
squatting and waiting as the Master approach-

如斯而 nj 乎。 曰、

俯 己 以 安 入。 曰、

如 斯而！ 0 乎。 0.

偷己 以安百 姓，

條 已以安 百姓、

堯 舜其猶 病諸。

四十六 原壌 夷俟、 子 Rr

XIV. XLVI, XLVJI. THE ANALECTS.

自 放於禮 法 之 夕一 者、 He was an old acquaintance
of Conf. and sang when his mother died. He was a fol-
lower of the heresies of Lac-tzu, which naturally led to
extravagances unbounded by the courtesies of life. Cf. 】」
Chi 11. 11. iii. 24. 夷 跟 To squat. 俟待也 To await

言孔 子來而 蹲踞以 待之也 o 述 猶 稱 也 Honor-
able mention. 賊者害 人之名 Harmful to others.
All he could do was to 敗 常 亂 俗 destroy the relation-
ships of society and confound its customs. 微 擊其脛
Struck him lightly etc. L. In youth not humble as
befits a junior ； in manhood doing nothing worthy of being
handed down ； and living on to old age ； 一 this is to be a
pest. Z. adultus, nec habuisti quod laudaretur ； et senior,
nec moreris ； id est esse cladem etc. K. A worthless

man did not rise up when Conf. passed by him now

you are dishonouring your old age : such a man is called a
rascal. Couv. vos exemples sont tres nuisibles.

CHAPTER XLVII — A FORWARD YOUTH.— i.
C. 童 子未冠 者之名 A term for one who had not
yet assumed the cap. 將 命 謂 傅賓 主之言 A
nuncio, one who carried messages between guest and host.

或人 疑此童 子學有 進益、 故孔子 使之傳

命以寵 異之也 The ' someone ' supposed the youth
had made such progress in study that Conf. had appointed
him as messenger by way of favourable distinction. L.
employed by Conf. to carry the messages between him and
his visitors. I suppose he has made great progress? Z.
puer deferebat mandata, proficit ergo ？ K. to answer the
door and introduce visitors. I suppose he has improved
in his education. Couv. employait au service des botes

712

THE

ANAtECTS,

XIV.

XLVI,

四

十

或

闕一

杖

不

而

幼

問

黨

叩

而

之

童

其

是

述

不

子

脛

爲

將

老

竭

者

以

而

長

ed, who said to him : " When young with-
out respect, when grown up doing nothing
worthy of mention, when old not dying, —
this is being a rogue ！ " And with this he
hit him on the shank with his staff.

CHAPTER XLVIL— I. A youth from
the village of Ch'iieh was acting as mes-
senger for Confucius, so some one interrogat-
ed about him : " He has made good pro-

、 713

XIV. XLVII.

THE ANALECTS.

et des visiteurs... ...s'il faisait des prog res (dans I'etude de

la sagesse) .

2. 居於長 者之位 Occupied the seat of an adult.
並 行是並 S 而 行 Shoulder to shoulder. 速 成
謂速就 /^t 成人 之 列 Wanted quickly to rank as a
man. C. 禮 童子當 隅坐隨 行 By right a youth
should sit in a corner and follow in walking, ― and so this
youth had been put to this duty of messenger not through
singling him out by way of favour, but that he might learn
the manners to be shewn by juniors to their seniors. With
this meaning the text might be read in the past tense, ― " I
noticed etc." L. I observe that he is fond of occupying

the seat of a full grown man walks shoulder to shoulder

etc. not one who is seeking to make progress in learning.
He wishes to became quickly a man. Z. ego video ilium

considere in dignitatis sede sed volens quamprimum

formatus evadere. K. in a great huny to become a
grown-up man. Couv. II ne cherche pas a progresser
peu a peu ； mais il voudrait etre par fa it tout de suite.

； 14

THE ANALECTS.

XIV. XLVXr.

速
成

非
求

也 者

欲

^ 、

先

生
並
行

也

於
位

見

子:
曰

見

其

gress, I suppose ？ ，， 2. " I notice," replied
the Master, " that he occupies the seat of
adult age, and I notice that he walks on a
level with his seniors. It is not that he seeks
to progress, he wants speedy arrival."

715

XV.

THE ANNLECTS.

VOL CI ME VIII.

BOOK XY.

WEI LING KUNG.

CHIEFLY ON THE MAINTENANCE OF
PRINCIPLES AND CHARACTER.

CONTENTS.— The Book takes its title from the
unprincipled Duke Ling of Wei, and the action of Con-
fucius in standing to his principles affects the first part of
the book, the rest chiefly consisting of maxims concerning
character.

CHAPTER I. ― CONFUCIUS DECLINES TO
TEACH TACTICS.— I. For Duke Ling see VI. 26 ct
al. C. 陳 謂 軍 師 行伍之 列、 Means the mar-
shalling of troops. 姐 豆 禮 器 Ceremonial vessels, Cf
VIII. 4. From childhood he could marshal the various
apparatus of religion (see 史 記）， which would advance
the well-being of the State, but he declined to discuss the
marshalling of battalions with 無 道之君 an unprincipl-
ed ruler such as Duke Ling, 復 有 志 於戰伐 之事、
who was again meditating a campaign. L. about tactics.
I have heard all about sacrificial vessels, but I have not
learned military matters. On this he took his departure
next day. Z. strategiam, sacrificarium etc has quidem
olim audivi ； legionum etc nondum eas didici. K. mili-
tary tactics. I know a little about the arts of peace, but I

716

THE ANALECTS.

XV.

YOLU M E

Yin.

BOOK

XV.

事

§11

孔

-J u

衞-

未

/J、

之

子

乙

學

軍

事、

子

[ill

旅

則

對

明

之

齒

曰

於

CHAPTER I.— I. When Duke Ling of
Wei asked Confucius about military tactics,
Confucius replied : " With the appurten-
ances of worship I have indeed an accquain-
tance, but as to military matters I have never

717

衞 靈 公. 第十五

XV. I, II.

THE ANALECTS.

have never studied the arts of war. Couv. I'art de ranger
les armees en bataille. On m'a enseigne de ranger les
supports et les vases de bois etc ； je n'ai pas appris a com-
mander les annees,

2. 陳 was a sniall country between 衛 and 楚 to which
Confucius was proceeding ； see XI. 2， also Introduction. »
絕 Cut off, deprived of. C. 興、 起也、 Arise, stand
up. L. U'hen he was in Ch'in their provisions were ex-
hausted etc. Z. intercepta annona ； K. Their provi-
sions failed them, .so reduced that they could not proce-
ed. Couv. (jl lut assiege durant sept jours, par ordre du
prince), les vivres lui manquerent.

3. 見 To interview. C. takes 固 as 君子 固 有 窮
時 The chiin-tzLi has indeed his straitened times, but quotes
程 子 approvingly who interprets by 固 守其窮 keeps
steadfast (in) his want. L. with evident dissatisfaction
said, Has the superior man likewise to endure in this n'ay ？
may indeed have to endure want, but the mean man etc
unbridled license. Z. indignationem pro dens ait : sapienti
etiam accidit angustari ？ sapiens certe angustatur, at etc
statim diffuit. K. A wise and good man, — can he, too,
be reduced to such distress ？ Yes, etc, sometimes also

meets etc, but reckless, Couv. Le sage est il aussi

expose a manquer de tout ？ ne connait pas plus aucune

loi. •

CHAPTER 11. -ONE CONNECTING PRINCIPLE.
一 I. 賜 is 子 貢、 see Intro. V. 以子爲 Take me to
be. C. Tzu Kung was noted for his multifarious know-
ledge and retentive memory, but Confucius wished to shew
him the fundamental principle of learning : 一 objective rather

718

THE ANALECTS.

XV. I, II.

Studied them." Next day he straightway
took his departure.

2. (On the way) in Chen their supplies
failed, and his followers were so ill that they
could not stand. 3. Tzu Lu with some
irritation sought an interview and said :
" Does also a man of the higher order have
to suffer want ？ ，， " 丁 he superior man bears
want unshaken," replied the Master, " the
inferior man in want becomes demoralised."

CHAPTER II.— I. "T'zii," said the
Master, " You regard me as a man of multi-

719

君^ 輯曰
子 子 5 從 遂
亦 路 者 行

有 慍 病 在二
窮 菟莫陳
乎 曰 能 絕

0 »

子曰、 君子固 窮.，

小 人窮斯 濫矣。

二 曰、 賜也/ 汝以

XV. II, III.

THE ANALECTS.

than encyclopaedic. Legge says : " I understand the first
part here as meaning ― Do you think I am aiming, by the
exercise of memory, to acquire a varied and extensive

knowledge ？ ，， L. You think, I suppose, learns many

things and keeps them in memory ？ Z. Qui multa didi-
cerit eaque retinue rit. K. learned many things and re-
members them all. Couv. Qui a beaucoup appris et
beaucoup retenu ？

2. C. At first he accepted 而忽疑 and instantly-
doubted if it were so. L. Yes ― but perhaps etc. Z.
ita ； an aliter est ？ K. Yes, but is it not so. Couv. Oui,
suis-je dans I'erreur ？

3. Or, I (have) one (principle) wherewith to thread
them (i.e. the many studies). Cf. IV. 15. But C. says -
彼以 行言而 此以》 II 言、 In that chapter it applies
to conduct, here to knowledge. Needless to say the gene-
ral interpretation is extended to embrace all things in heaven
and earth. L. says " the third paragraph is equivalent
to : My aim is to know myself ~ the mind which embraces
all knowledge and regulates all practice." L. I seek a
unity all -pervading. Z. ego per unum pervado totum.
K. I unite all my knowledge by one connecting principle.
Couv. une seule chose me donne I'intelligence de tout.

CHAPTER III. —— FEW WHO APPRECIATE
VIRTUE.- - 由 is 子 路、 C、 德 謂義理 之得於

己者、 非&有 之不能 知其意 味之實 也、
By virtue is meant the personal acquisition of rectitude,
without the possession of which it is impossible to know
the reality of its meaning and flavour. C. thinks Chap-
ters I to III were all spoken on the same occasion. L.

720

THE ANALECTS.

XV. II, III.

鮮

子

非

之

予

矣

以

者

爲

由、

貫

多

知

之

非

對二

學

而

者

予

然

farious study who retains all in mind, eh ？ "
2. " Yes," answered he. " But may be it is
not so ？ ，， 3. " No," was the reply, " I have
one principle connecting all."

CHAPTER III.—" Yu，" said the Master,
" there are few who understand virtue."

721

XV. Ill, IV, V. THE ANALECTS.

Those who know virtue are few. Z, noscentes virtutem,
pauci. K. It is seldom that men understand real moral
worth. Couv, peu d'hommes connaissent In. vertu.

CHAPTER IV. — CHARACTER TELLS.— He who
made no effort, yet everything was efficiently ruled, he was
Shun, eh? 恭 己 etc. He attended to the seriousness of
his deportment and with all gravity faced the south, and
nothing more. Cf. VI. i. C. 聖 人 德 盛 而 民 化、 不
待其 有所作 爲也、 The virtue of an inspired leader
being perfect, the people are transformed without waiting
for him to take action ； i.e. the silent influence of a noble
man's character suffices, he neither strives nor cries, etc>
but C. adds, that following 堯, the way had already been
prepared for 舜, as able officers were in charge. L. May
not Shun be instanced as having governed efficiently with-
out exertion ？ He did nothing but gravely and reverent-
ly occupy his Imperial Seat. Z, nihil agent et tamen
recte gubernans etc. Recte se componens, recta specta-
bat aiistralem oram et nihil aliud K. who success-
fully carried out the principle of no-government. For
what need is there really for what is called government ？
etc. Couv. presque sans avoir besoin de rien faire, main
tenant ['empire etc. II veillait attentivement sur lui-meme,
et se teiiait gravement le visage tourne vers le midi.

CHAPTER v.— THE UNIVERSALLY ACCEPT-
ABLE.― I, 2. Cf. 11. 1 8 and XII, 20. 行 Go, pass ； also
fashionable, the accepted taste ； 通 pass everywhere.
備 旨 says 行 here means 欲行無 不 利 to act always
to advantage, also 行 得 去無阻 so as to get on
without let or hindrance. C, 猶 問達之 意 也 simi-

鬥 m

THE ANALECTS.

XV. IV, V.

五

四

子-

南

何

考、

子

中

張

面

爲

其

信：

而

舜

々、、

行

恭

也

予二

矣

己

而

曰

正

夫

、>^

CHAPTER IV. ― The Master said:
" May not Slum be instanced as one who
made no effort, yet the Empire was well
governed ？ For what effort did he make ？
Ordering himself in all seriousness, he did
nothing but maintain the correct imperial
attitude."

CHAPTER v.— I. When Tzu Chang
asked how to get on with others, 2. the
Master made answer : " If you are sincere

723

XV. V.

THE ANALECTS,

lar to XII, 20. 子 張意在 得 行 於 夕 (•、 故夫子

反於身 Ifn 言 之、 His idea was how to obtain ex-
ternal acceptance, hence the Master turns him in upon
himself. 行 in 行 篤 and 不行篤 is ch'ii sheng ； 篤、
厚 .{IL honest ； 蠻、 南 蠻； 貊、 ；| 匕 多火、 southern and
northern indigenous tribes ； 二千五 百家爲 州 2500
families made a chou, and 25 a 里、 L. how a man
might conduct himself so as to be evejyzvJiere appreciated.
Let his words be etc. actions honourable and careful ； ~ -
such conduct may be practised among etc. If etc. will he,
with such conduct, be appreciated etc ？ Z. de libero
agendi cursu sernio sit fidelis et verax, actio seria et matura

cursu in habebit, K. in order to get along with men.

Be conscientious and sincere, earnest and serious etc.

Couv. quel etait le moyen d'agir sur les autres hommes.
Un homme sincere et veridique dans ses paroles, prudent
et circomspect dans ses actions, aura de rinflucnce, nieme
au milieu des barbares etc.

3. C. 其 者 措 忠 ft 篤敬而 言、 The 其 re-
fers to sincere etc. 參 言與我 相；^ means present
together with (or, making a third with) oneself. L. When
he is standing, let him see those two things, as it were
fronting him etc attached to the yoke, Z. ad hoe r ere ad
jugiim etc. K. keep these principles constantly before
you, as when driving a carriage you keep your eyes on the
head of your horse. Couv. Se tenant aupres de vous,
devant vos yeux etc.

4. C. 紳 大帶之 垂者、 The part of the girdle
which hangs down, L. wrote these commands at the

724

THE ANALECTS. XV. V.

and truthful in what you say, and trustworthy
and circumspect in what you do, then al-
though you be in the land of the barbarians
you will get on with them. But if you are
not sincere and truthful in what you say, and
untrustworthy and not circumspect in what
you do, are you likely to get on even in your
own country ！ 3. When standing see these
principles there in front of you. When in
your carriage see them resting on the yoke.
Then you will get on everywhere." 4. Tzu
Chang inscribed these counsels on his sash.

雖 蠻 貊 之 邦、 行

矣。 一一目 不 忠 信、 行

不篤敬 、雖 州里、

三

行 乎 哉。 立、 刖 見

« 參 於 前 也、 在

舆、 則見 其倚於

衡 也、 夫 然 後 行。

張書諸 紳。

725

XV. V, VI.

THE ANALECTS.

end of his sash. K. engraved on his belt. Couv. Sur
sa ceinture.

CHAPTER VI.— TWO ASPECTS OF RECTITUDE.
- I. 魚 was the 史 recorder of 衛 of the name of 爾、 He
is the 史 ，爾 of Chuang Tzu. It is recorded in the 家 語
that unable to obtain the promotion of good officers and
the dismissal of unworthy ones, when dying, he gave orders
that his body should not be laid out in the state and place
to which he was entitled, so that when the Prince came to
condole he might be informed that since Yu had been
unable to advance the worthy etc. he himself was unworthy
of a state funeral, by which action he effected after death
the change he had failed to obtain during life. 有 道 Had
right rule. Z. Straight as an arrow. L Truly straight-
forward was etc. When good government prevailed in his
slate etc. Z. Pi oh quam rectus etc. Cum regni viget
ordo, instar est sagittae etc. K. What a straightforward
man etc. When there were justice and order etc. straight
as an arrow. Couv. Conibien le droiture etc. est admir-
able. Que le gouvernement soit bieii ou nial regie, il suit
to uj ours le droit chemin, comme une flee he.

2. For 適伯玉 see XIV. 26. C. 伯玉 出處合
乎 S 人之 道、 故 曰 君子、 Confucius calls him
君 子 because his conduct in withdrawing from office
tallied with that which he had himself approved by ex-
ample. 卷、 收 也； 懷, 藏也、 Gather himself toge-
ther and retire. Hence he is regarded as superior to
Yu. When two statesmen of Wei consulted him about
getting rid of the Prince, he not only declined to talk with
them, but promptly withdrew. The 卷而' U 之 presents

726

THE ANALECTS.

XV. VI,

y V

邦

子

•J

道

有

曰

伯

息 H

如

道

直

如

+卜 •

邦

君二

矢、

史

有

子

邦

魚

CHAPTER VI.— i. The Master said
" What a straight man was the recorder Yii ！
When the country was well governed he
was like an arrow, and when the country
was ill governed he was stiil like an arrow.

2. What a noble man is Chii Po Yu ！
When the country is well governed he holds
office, but when the country is ill governed

727

XV. VI， VII, VIII. THE ANAIECTS.

some difficulty, whether it was his portfolio, his talents, his
principles, or what that he rolled up is not stated. L. A
superior man indeed etc. When good government etc. he

is to be found in office He can roll his principles up

and keep them in his breast. Z. Proh quantae snpientiae

etc si regno jacet ordo, tunc potest colligere et recon-

dere illam. K. Really wise and good man entered

the public service rolled himself up and led a strictly

private life. Couv. 11 exerce une charge il sait se re-

tirer, et tenir sa vertu cachee.

CHAPTER VII.— LOST OPPORTUNITIES.— Can
with (him) talk, not to with him talk, loses che man. It is
difficult to maintain the play on the word 言 and sufficient-
ly convey its force. It is here used in the sense of instruct,
enlighten 虛 而 能 受、 聞 而 能 悟 Empty but able to
receive, hearing and able to understand. L. When a
man may be spoken with, not to speak to him, is to err in

regard to the man in regard to our words. The

wise neither err in regard to their man etc. Z. Si par est
quicum loquaris etc. perdis honiinem. K. When you
meet the proper person to speak to and do not speak out,
you lose your opportunity etc. Couv. Si vous refusez
d'instruire iin homnie qui a les dispositions requises, vous
perdez un ho*mme. Si vous enseignez etc,

CHAPTER VIII. 一 DEATH BETTER THAN
DISHONOUR.— Cf. IV. 2. 以害仁 To the injury of
Virtue. 殺 身 Kill oneself, and suicide is undoubtedly
part if not the whole meaning here. 成 仁 To perfect, or
fulfil his virtue. C. 仁 人 則 成 德 之人 A man of
entire moral character. 當 死而死 lllj 心安而 德

728

THE ANALECTS. XV. VI, VII, VIII.

A 七

子

言 不

之

不

子

則

失

可

與

可

則

志

失

艇

^ 、

之

可

卷

士

亦

與

而

邦

仁

不

知

而

失

懷

"、、

失

者

與

而

之。

he can roll up (his portfolio) and keep it in
his bosom."

CHAPTER VII,—" Not to enlighten one
who can be enlightened is to waste a man ；
to enlighten one who cannot be enlightened
is to waste words. The intelligent man
neither wastes his man nor his words."

CHAPTER VIII. 一 The Master said :
" The resolute scholar, and the Virtuous

729

XV. VIII, IX.

THE ANALECTS.

全矣 To die when one ought gives contentment to the
heart, and honour is unsullied. L. The determined
scholar etc. at the expense of injuring their virtue. They
will even etc. to preserve their virtue complete. Z.
Cordatus vir et perfectus homo etc. datur qui profundit
vitam ut consumment virtutem.- K. A gentleman of spirit,
or a man of moral character will never try to save his life
etc. ； he prefers to sacrifice his life in order to save his moral
character. Couv. Un homme qui est parfait ou resolu a
la devcnir etc. au detriment de sa vertu. II est des circon-
stances ou il sacrifie sa vie, et met ainsi la comble a sa vertu.

CHAPTER IX.— AS IRON SHARPENETH IRON.
― Compare Proverbs XXVII. 17. 是 邦 This, any State.
C. 賢以 事言、 仁以德 、言、 Hsim refers to con-
duct, ren to character. 夫子嘗 謂子貢 18： 不 若

己者、 故以是 吿之、 欲其 有所嚴 憚切磋

以 成 其 德也、 The Sage having already remarked
on Tzu Kung's liking for inferiors, here reminds him again,
being wishful that he should have some one of whom he
stood in awe to shape and perfect his character. L. asked

about the practice of virtue The mechanic, who etc.

When you are living in any state, great officers

scholars. Z. qui evaderet perfectus. Immorans aliquo
regno, servias ejus magistruum sapientoribus, consocieris
ejus litteratorum probioribus. K. A workman who wants

to perfect his work first sharpens his tools serve those

nobles and ministers without the friendship of the gen-
tlemen. Couv. Pour devenir parfait L'ouvrier etc

doit conimencer par aiguisier ses instruments qu'ii

se mette au service etc.

THE ANALECTS.

XV. VIII, IX.

九

士

夫

是

必

子

有

無

之

邦

先

工

•rrr 二

貝

殺

求

仁

賢

利

欲

問

身

生

者

事

> 、

善

爲

以

友

其

成

口

其

大

居

事、

子

man will not seek life at the expense of
Virtue. Some even sacrifice their lives to
crown their virtue."

CHAPTER IX.— When Tzu Kung asked
about the practice of virtue the Master repli-
ed : "A workman who wants to do his
work well must first sharpen his tools. In
whatever State you dwell, take service with
the worthiest of its ministers, and make
friends of the most Virtuous of its scholars."

XV. X.

THE ANALECTS.

CHAPTER X.— ANCIENT RULES FOR MODERN
GOVERNMENT.— I. Or, I would adopt etc. C. says
Yen Yiian was fit to be Imperial Prime Minister ― His ask-
ing about Imperial administration under the form of mere
State administration was due to modesty. Confucius ans-
wered him according to his ability rather than his modesty.
L. The government of a country. Z. De administrando
regno. K. What institutions he would adopt for the
government of an Empire. Couv. Pour bien gouverner
un etat.

2. C. 夏時 謂 以斗柄 昏時建 寅之月

爲歲 首也、 It means that because the handle of the
Dipper at early dusk rested in 寅、 the month represented
by that house was taken as the head month of the year.
Of the three ancient dynasties the Hsia began its year with
the 寅 month, the 商 with the 31: > and the 周 with the 子、

天 lli 於 子、 地闢於 33:、 人生 於 寅、 Heaven
was opened in the 子 month (the month of the winter sols-
tice), earth in the 3t、 and man was born in the 寅、 The
Hsia chose the 寅 as most suitable through its relation to
human affairs, Confucius gave it his approval, and this has
been the first month ever since the 秦 dynasty. L. Fol-
low the seasons of the Hea. Z. Indue dynastiae Hia
calendarium. K. I would use the calendar of etc. Coin'.
L'empereur doit suivre le calendrier des Hia. '

3. The ancients used a 木 tree (or, the simplest wooden
structure) for a carriage, and not till the Yin dynasty did
they have a proper wheeled vehicle, but the luxury 01 周
had covered theirs with gold and jewellery, indicative ac-
cording to Confucius, of the sho wy and extravagant nature

732

THE ANALECTS.

XV. X.

CHAPTER X. —— I. Ycii Yiiaii once asked

about the administration of a State.

2. The Master replied : " Adopt the
calendar of Hsia :

3. Ride in the state carriage of Yin ；

1 二

h &〈 Hn $ K^o F

曰、 行 夏 之 時、 &

733

XV. X, xr.

THE ANALECTS.

of the period. Return to the simple life Is his advice. L.

idem. Z. Conscende cun'um. K. Introduce the

form of carriage used in etc. Couv. II doit adopter etc.

4. C. 周冠 有五、 祭服之 冠也、 冠上有
覆、 前 後 有 硫、 There were five sacrificial caps ac-
companying the Chou sacrificial vestments ； they were
shaped like a " mortar-board," with a fringe hanging in
front and behind, and the Sage approved of their ornate-

ness. L. The ceremonial cap. Z. Indue tiaram.

K. Adopt the uniform of the present dynasty. Couv.
Et porter dans les ceremonies le bonnet etc.

5. For 韶 see III. 25. 舞 Cf. III. i. The music was
always accompanied with posturing. L. Let the music
be the Shaou with its pantomimes. Z. Music a vero Con-
cordia pantomimica. K. the most ancient music. Couv.
executer les chants de etc.

6. For the 鄭 國 songs see 詩 ，經 Part I. Book VII.
C. 放 謂 禁 絕 之 prohibit; 佞人、 卑諂 辯 給 之
人、 servile flatterers and special pleaders, ― men who could
make black seem white ― L. Banish etc. keep far from

specious talkers. licentious dangerous. Z. Re-

jice cantiones, ablega garrulo assentatores volup-

tuosae periculosi. K. I would prohibit all the popu-
lar airs in the music of the present day and I would banish
all popular orators etc. Couv. Les chants de Tcheng
sont obscenes ； les beaux parleurs (les flatteurs) sont
dangereux.

CHAPTER XI— TAKE THOUGHT FOR TO-
MORROW. — C. 慮不在 千里之 外 則 患 在 儿
席之下 矣、 He who has no regard for what is looo

7l\

THE ANALECTS.

XV. X, xr,

子

聲

殷

士 rtj

樂五

之

人

佞

則

人

侯

韶

服

返

殆

周

慮

鄒

放六

之

4- Wear the cap of Chou ；

5. In music adopt the Shao dances ；

6. Banish the songs of Cheng, and avoid

specious men ； for the songs of Cheng are

licentious, and specious men dangerous."

CHAPTER XL ― The Master said:

735

XV. XI, XII, Xlir. THE ANALECTS.

miles away will find grief under his table' and mat. L. If
a man take no thought about what is distant etc. Z.
Homo hand longe praemeditans, profecto habet prope
moerorem. K. If a man takes no thought for to-morrow
he will be sorry before the day is out. Couv. Celui dont
la pievoyance ne s'etend pas loin, sera bientot dans I'em-
barras.

CHAPTER XII.— NONE LOVED THE SPIRITUAL
AS THE PHYSICAL.— Cf. V. 26, IX. 17. 色， Or, A
pretty face, &矣乎 歎其終 而不得 而見之
也、 "I will give it up ！ A sigh that he would never
see such a ruler. Said to have been uttered when he saw
Duke Ling riding out with Nan Tzu. L. loves virtue as
he loves beauty. Z. sicut amatur formositas. K. Alas ！

I do not now see etc. Couv. Faut-il done desesperer

qui aimat la vertu autant qu 'on aime une belle apparence.

CHAPTER XIII. -OMISSION AS BAD AS COM-
MISSION.—For 臧 文 仲 see V. 17. 柳 下 惠 Uncler
the willow Hui was an officer of '@、 noted for his ability
and purity. He held that the service of an immoral prince
could not contaminate him, and he need not therefore
retire. Cf. XVIII， 2, 8, and Menc II. L 9. C. 竊 位、

言不稱 其位而 有愧於 心、 如 盜 得而陰 據
之也、 It means that he was not a credit to his office
and was sensible of dishonour as if he had acquired by
theft and held secret possesion. As Prime Minister of Lu
it was his duty to find out and employ the best men.
Here was a better man than himself, yet jealousy kept
Tsang from advancing him. Not to recognize worth would
show ignorance, to recognize and not employ was to sup-

736

THE ANALECTS. XV. XI, XII, XIU

" Who heeds not the future will find sorrow
at hand."

CHAPTER XIL— "It is all in vain!"
said the Master. " I have never yet seen a
man as fond of virtue as of beauty."

CHAPTER XIII. — "Was not Tsang
Wen Chung like one who had stolen his
office ？ ，， remarked the Master. " He knew

737 '

必有近 憂。

十二 子 曰， B 矣 乎、 吾

未見好 德如好

色 者也。 ，

十三 子 曰、 臧 文 仲* 其

竊 位 者 € 、知柳

XV, XIII, XIV, XV. THE ANALECTS.

press, ignorance might be venal, deliberate suppression
criminal. 與立、 與之 ili 立 於朝、 Have him rank
with him at Court. L. like one who had stolen his situa-
tion ？ He knew the virtues and talent etc., and yet did not
procttre that he should stand with him at Court. Z. an

noil is furans est dignitatem ？ et tamen non secum

evehit. K. stolen his position afraid lest his friend

should become his colleague. Couv. n'usa-t-il pas de sa

dignite comme un voleur ne le demanda pas pour col-

legue a la cour du prince.

CHAPTER XIV.— DEMANDING MORE FROM
SELF THAN OTHERS.— 則 遠 怨 Will put at-a-dis-
tance discontent. C. 責己 厚故身 益修、 責人
簿 故人易 從、 To demand much from self results in
self-improvement, to demand little of others enables them to
easily respond. L. Requires much etc. will keep himself
from being the object of resentment. Z. In seipsuni
graviter, leviter autem animadvertendo in alios etc. K.

Expects much demands little will never have any

enemies. Couv. Celui qui se reproche severenient ses
fautes a lui-meme, et rep rend les autres avec indulgence etc.

CHAPTER XV.— THE SPIRIT OF ENQUIRY.—
Cf. VII. 8; V. 8. C. 如之何 etc. 熟 思 而審處
之辭也 has the meaning of thoroughly thinking out and
deciding upon. Chinese pundits translate it by 應 當 怎
麼辦、 How shall I deal with, or, What shall I do with
this ？ L. When a man is not in the habit of saying, —
What shall I think of this ？ etc. I can indeed do nothing
with him. Z. Qui non dicat : quomodo hoc, quomodo
illud ； ego non habeo quod ipsi faciam jam. K. What is

' 738

THE ANALECTS.

XV.

XIII, XIV, XV.

十

+
四

^ 末

燕

子

與 下

如

U4 人

貝

立 惠

之

不

躬

也。 之

何

自

也

者、

如

則

而

吾

之

而

不

the superiority

of Hui

of Liu-hsia yet did

not appoint him as a colleague.

CHAPTER XIV. — The Master said:
" He who demands much from himself and
little from others will avoid resentment."

CHAPTER XV. — The Master said:
" If a man does not ask himself, ' What am
I to make of this ？ ' * What am I to make
of this ？ ' ― there is nothing whatever I can
make of him."

739

XV. XV， XVI, XVII. THE ANALECTS.

the right thing to do ? I can do nothing for such a man.
Couv. Je n'ai rien a fa ire pour celui qui ne demande pas.
Comment ferai-je ceci ？ cela ？

CHAPTER XVI.— A PETTY LIFE TO LIVE.—
居 etc. Herding together the whole day, with talk in which
right has no part, but pleasure is found in deeds of trifling
cleverness etc. C. 小 慧 私 智、 self-interested wisdom.

言不 及義則 放辟、 邪侈之 心 滋、 When
moral obligation does not enter into conversation then talk
becomes loose, and a demoralizing- spirit is produced. 好
行 小 慧 則 行險僥 倖之機 熟、 To those who
love to act with petty adroitness, the favourable opportunity
for risky deeds soon ripens. 難矣 哉者言 其無以
入德而 將有患 害也、 ' How hard ' means they
have no way of becoming virtuous and will fall into trouble.
L. When a number of people are together for a whc le
day, without their conversation turning on righteousness,
and when they are fond of carrying out the suggestions of
a small shrewdness etc. Z. turmatim convenientes tota
die, si verba non attingant aequitatem, sed ament producere
privatam prudentiam etc. K. When a body of men sit
together etc. conversation to some principle or truth, but
only amuse themselves with small wit and smart sayings, it
is a bad case. Couv. se reunissent en troupe etc qui ne
disent rien de bon, et veulent siiivre les lumieres trompeuses
de leur propre prudence etc.

CHAPTER XVIL— NOBILITY SHEWN BY RE-
CTITUDE.― Or, when a princely man makes the Right
his fundamental principle, makes Courtesy his rule in
evolving it, Modesty his rule for exhibiting it, and Sinceri-

740

THE ANALECTS.

XV. XVI, XVII.

十

七

十

八

爲

子

< 小

一 ■>

子

曰'

辑

— y 毫

不

1 1

君

難

及

群

以

子

_ 产、

矣

義

■ft

g t

居

行

義

好

終

之

以

行

曰

CHAPTER XVL — The Master said:
" Men who associate together the livelong
day and whose conversation never rises to
what is just and right, but whose delight is
in deeds of petty shrewdness, ― how hard is
their case ！ "

CHAPTER XVII.— The Master said :
" The noble man takes the Right as his
foundation principle, reduces it to practice

741

XV. XVII, XVIII, XIX. THE ANALECTS.

ty his rule for effectuating it perfectly, 一 what a princely
man he is ！ Three of the five virtues 仁義 禮智 信 are
here introduced. 孫 is 返遜； 信 is 誠實、 C. 義

者、 制事 之本、 故 以爲， 質 幹 而 行 之 心 有
節 文、 Rectitude is the root of all the laws of conduct,
hence may be taken to be the essential stem, but in practice
restrictions and refinement are necessary. L. The superior
man in everything considers righteousness to be essential.
He performs it according to the rules of propriety. He
brings it forth in humility. He completes it with sincerity.
Z. vir sapiens aequitatem assumit pro basi, cum ritu ex-

ercet illam, patefacit perficit illam. K. makes

Right the substance of his being ； he carries it out with
judgment and good sense ； he speaks it etc. ； attains it with
sincerity. Couv. Le sage prend la justice pour base ； il

la pratique d'apres les regies etablies par les anciens il

la garde to u jours sincerement.

CHAPTER XVIII. — PAINED AT INABILITY,
NOT AT BEING UNKNOWN.— Cf. XIV. 32 et al.
The chiin-tzu is " sick " over bis own powerlessness, he is
not " sick ，， because he is ignored by others. L dis-
tressed by his wanting ability. He* is not distressed by
men's not knowing him. Z. Sapiens angitur se nihil
posse etc. K. should never be distressed that men do
not take notice of him. Couv. Le sage s'afflige de ne
pouvoir pratiquer la vertu parfaitement.

CHAPTER XIX. ― UNWEPT, UNHONOURED
AND UNSUNG.- C. 君子學 以爲己 不求人

知、 然沒世 名不稱 焉則無 爲善之 實可知
矣、 Whilst the chiin-tzu learns for his own improvement

742

THE ANALECTS. XV. XVII, XVIII, XIX.

十

九

十

八

子

不

能

子

成

1 jtQ

孫

- — 1

己

以

君

知

不

君

出

子

病

一 M

子

疾

人

病

信

沒

之

無

以

with all courtesy, carries it out with modesty,
and renders it perfect with sincerity, ― such
is the noble man.

CHAPTER XVIIL — The Master re-
marked : " 丁 he noble man is pained over
his own incompetency, he is not pained that
others ignore him."

CHAPTER XIX. ― The Master said:

743

XV. XIX, XX, XXI. THE ANALECTS.

without seeking to be known, yet to die unmentioned shews
that there is no evidence whereby his excellence may be
known. L. The superior man dislikes the thouglit of his
name not being mentioned after his death. Z. quin suum
nomen sit laude dignum. K. hates to die without having
done anything to distinguish himself. Couv. Le sage ne
veut pas mourir qu'il ne se soit rendu digne d'eloge.

CHAPTER XX.— THE SOURCE WITHIN.— Cf.
XIV. 25. 合 講 says 無適而 非求諸 己、 There is
nothing- (of any kind whatever) that he does not seek
within. L. What the superior man seeks is in himself.
What the mean man seeks is in others. Z. Sapiens

quaerit a se, apud alios. K. Seeks for what he wants

in himself. Couv. Le sage attend tout de ses prop res
efforts : de la faveur des autres.

CHAPTER XXI. —DIGNITY FORBIDS STRIFE
AND SOCIABILITY PARTISANSHIP.— Cf. II. 14;
VII. 30. 矜 etc. or maintains his dignity and does not
strive. C. 莊 以持己 曰矜、 然無乘 S 之 心、
故 不爭、 To control oneself with dignity is 矜、 but
such a one is not cantankerous and therefore is not conten-
tious. 和以處 衆曰羣 、然 無阿比 之意、 故不
黨、 Agreeable in his intercourse with others is 羣、 yet
being without party spirit he joins no clique. L. is
dignified, but does not wrangle. He is sociable, but not a
partisan. Z. Gravis sed sine offensione ； est socialis sed
sine parti urn affectu. K. Proud but not vain, sociable
but belongs to no party. Couv. Est niaitre de lui-meme,
et n'a de contestation avec personne ； il est sociable, mais
n'est pas homme de parti.

744

THE ANALECTS. XV. XIX, XX, XXI.

不 子 己、

0 小
群君人
而子求
不 矜 諸

黨而人

0 0

'( The nobler man hates to end his days and
leave his name undistinguished."

CHAPTER XX. ― The Master said :
"The noble man seeks what he wants in
himself ； the inferior man seeks it from
others."

CHAPTER XXL — The Master said:
"The noble man upholds his dignity with-
out striving (for it) ； he is sociable without
entering any clique."

745

十

"曹

lit

而

君

名

子

不

求

稱

諸

焉

XV. XXII, XXIII. THE ANALECTS.

CHAPTER XXII.— DISCRIMINATING MEN AND
THEIR WORDS.— Cf. V. 9 et al. 舉 To select, pro-
mote, accept. 廢 To reject, do away with. L. The
superior man does not promote a man simply on account of
his words, nor does he put aside good words etc. Z. Nec
ob verba elevat hominem, nec ob hominem rejicit verba. K.

Never upholds a man because etc. nor does he discard

because of the speaker's character. Couv. n'eleve pas un
homme aux charges, uniquement parce qu'il I'a entendu

bien parler ； et ne rejette pas une bonne parole mechatit

homme.

CHAPTER XXIII.— THE GOLDEN RULE. —施
Exhibit, extend to. Is there one word which might be acted
upon throughout life. 恕 Cf. IV. 15 and the note thereon.
Re 己 所不 欲 Cf. V. 1 1 ； note also that in that case the
saying is attributed to Tzii Kung. C. 推己及 物、 其
施不窮 、&可 以終身 行之、 The extension of
oneself to the other party — putting oneself in another's place
一 is of unlimited application, so may serve as a rule of action
throughout life. 如 心 爲 恕、 The following of your
good heart's promptings is shu, L translates it here by
Reciprocity, and in IV. i 5 by " the benevolent exercise
of (the principles of our nature) to others." Z. here by
Charitas and in IV. 15. 忠 恕 by integritas cordi extensa
ad proximuni. K. has " charity " in both places. 仁 以
己 及物、 恕推 己 及物、 Ren seems to mean, To be
in spirit towards others as to self, and shu to mean 仁 in
action ； Confucius gives here its definition 己所不 欲 etc.
Whether it was his own or an existing aphorism it is given
as the connotation of shu. It connotes more than Re-

746

THE ANALECTS. XV. XXII, XXIII.

曰、 身一 人以

CHAPTER XXIL— The Master said:
" The wise man does not appreciate a man
because of what lie says, nor does he de-
preciate what he says because of the man."

CHAPTER XXIIL— " Is there any one
word ，， asked Tzu Kung, " which could be
adopted as a lifelong rule of conduct ？ "
The Master replied : " Is not Sympathy the

747

二十二 子曰， 君子不

言 舉人、 不 以

二十三 子 赏 問曰、 有

言、 而 可以終

行之 者乎。 子

XV. XXIII, XXIV. THE ANALECTS.

ciprocity, which may mean Do to others as they do to
you. As understood by the Chinese it means less than
Charity as defined in I Corinthians XIII. At any rate it
indicates the high water mark of Confucian morals, 雖 聖
人之 無我不 出乎此 even the unselfishness of a
Sage cannot go beyond this. Com'. N'est-ce pas 】e
precepte d 'aimer to us les hommes comme soi-meme ？

CHAPTER XXIV.— HIS FAIRNESS IN JUDGING
CHARACTER. 一 i. 如 有 etc. If there have been any
unduly lauded, it has been grounded on investigation. C-
毁 者稱人 之惡而 損 其眞、 Proclaiming the ill-
deeds of others at the expense of truth is to defame or
libel. 譽 者揚人 之善而 過其實 To publish
men's excellence beyond the facts is to unduly eulogize.
L. In my dealings with men, whose evil do I blame,
whose goodness do I praise, beyond what is proper ？ If I
sometimes exceed in praise, there must be ground for it in
my examination of the individual. Z. ego quoad alios,

an ullum exaggerate deprimo, laudo? is habst quod

expertus sum. K. In my judgment of men I do not

easily award blame or praise, carefully weighed my

judgment. Couv. Quel est celui que j'aie blame ou loue
avec exces? Si je loue trop quelqu'un, c'est que j'ai re-
connu (qu'il se rendra digne etc.)

2. These people 斯 民 are those 之 for (or by) whom
所 以 made straight their paths 直 道 and proceeded 行、
C. 斯民 者今此 之人、 The people of the present
day. 三代、 夏商 周也、 Hsia, Shang, Chou. , 直
道、 無私 曲 No private ends. 吾 之所以 無所毀
譽者、 蓋以 此民卽 三代之 時所以 善其善

748

THE ANALECTS. XV, XXIII, XXIV.

所 有 14 子 - W( 其

試 所 誰 E1 勿 恕

矣。 譽 毀 吾 施 可：

斯二 考 誰 之 於 己

民 其 譽 於 人 '所

* 0

询 有如人 不

word ？ Do not do to others what you would
not like yourself."

CHAPTER XXIV.— i. The Master
said : " In my treatment of men, whom
have I unduly disparaged or whom have I
unduly extolled ？ If there be one whom I
have so extolled, there is that by which he
has been tested. 2. For these are the peo-

. 749

二十一

XV. XXIV, XXV. THE ANALECTS.

g| 其惡而 無 所 私曲 之民、 Why T neither con-
sure nor praise beyond measure is, that these are the people
whose goodness (the founders of) the three dynasties prais-
ed as good, and whose ill as ill, without partiality ； 故 我
今 亦 不 得 而 枉其是 非之實 so I, too, may not
in these days warp the facts of their good and evil. L.
This people supplied the ground why the three dynasties
pursued the path of straightforwardness. Z. Iste populus
est sane, tres fundatores quicum juxta aequum jus egerunt.
K. nothing to prevent one from dealing honestly with
(people of present day) as the men of the good old times
dealt with the people of their day. Couv. Notre peuple
est encore ' celui que les empereurs etc. ont traite avec la -
plus grande justice.

CHAPTER XXV. — THE GOOD OLD TIMES. —吾
猶 及 etc. I can still go back to, or remember. The
blank was left during suspension of judgment. Chu-tzu
remarks that Confucius says this, because he himself must
have done both these things, and although they were small
matters their absence shewed 時變 之大者 可^ 矣
how greatly times had changed. 胡 氏 says 此 章義疑
不 可强解 the meaning of the text is doubtful and
should not be forced. L. says : "The appointment of
the historiographer is referred to Hwang- te the inventor of
the cycle. The statutes of Chow mention no fewer than
five classes of such officers. They were attached also to
the feudal courts, and what Confucius says is that in his
early days a historiographer on any point about which he .
was not sure, would leave a blank, so careful were they to
record only truth. L. Even in my early days, a his-

750.

THE ANALECTS. XV. XXIV, XXV

pie whereby the three dynasties have pursu-
ed their straight course."

CHAPTER XXV.— The Master said:
" I can still go back to the days when a re-
corder left a temporary blank in his records,
and when a man who had a horse would

三 代 之

道而行

二十 s 子 曰、 吾

之 園 文

者借人

所 以 直

也。

猶及史

也、 有 馬

乘 之、 今

751

XV. XXV, XXVI, XXVII. THE ANALECTS.

toriographer etc. Z. ego adhuc nactus fui bistoriogra
phum omittentem incertorum scriptionem etc. K. In my
young days I could still obtain books which supplied in-
formation on points which the standard historical books
omitted. Couv. (Dans mon enfance) j'ai encore pu voir
un historiographe qui n'ecrivait rien dont il ne fut certain,
un homme riche qui pretait a d'autres ses chevaux etc.

CHAPTHR XXVI. — SPECIOUS ARGUMENTS
AND WANT OF FORBEARANCE —C. 巧言變
亂 是非、 m 之 使人喪 其 所 守、 Specious argu-
ments bring right and wrong to confusion, aud cause the
man who listens to them to lose what virtue he has gained .
/J、 不 忍 （/J、 small 不 忍 cannot bear with) 浚 U 婦人
之仁 匹失 之勇皆 是 e.g. effeminate kindness on
the one hand, or precipitate attack on the other. Another
comrn : says there are two kinds of 不 忍、 the 柔 softness
of woman and the 剛 hardness of men. 不殘忍 and
不 容惑、 inability to stand the ruthless, and inability to
restrain oneself. L. Specious words confound virtue.
Want of forbearance in small matters confound great plans.
Z. parva intolerantia vero evertit magna consilia. K. It
is plausible speech which confuses men's ideas of what is
moral worth. It is petty impatience which ruins great
undertakings. Couv. Les beaux discours font prendre le
vice pour la vertu. Une lege re impatience ruin un grand
projet.

CHAPTER XXVII. ― POPULAR OPINION AN
UNSAFE GUIDE.— Cf. XIII. 24. C. 揚 氏日、 惟

仁者能 * S 人、 衆^ 憩 之而不 察、 則 或
於禾 么矣、 Only the good are fit to love and hate ；

752

THE ANALECTS. XV. XXV, XXVI, XXVII,

衆 忍巧 《

惡 則 言

• 之、 IL 亂

必 大 f 爽

lend it to another to ride. Now, alas ！ such
things are no more."

CHAPTER XXVI. — The Master said:
" Plausible words confound morals, and a
trifling impatience may confound a great
project."

CHAPTER XXVIL— The Master said:
" Though all hate a man, one must investi -

； 5 3

亡 B

二十六 子 曰、

小 不

謀。

二十七 子 曰、

XV. XXVII, XXVIII. TflE ANALECTS.

not to find out the cause of popular like or dislike may
leave the mind darkened by prejudice. L. When the
multitude hate a man, it is necessary to examine into the
case etc. Z. Si multitudo oclit quempiam, omnino ex-
aminandus etc. K. When a man is unpopular it is neces-
sary to find out why people hate him. Couv. Quand la
haiiie ou la faveur s' attache a un homme, il faut examiner
sa conduite, avant de j uger s'il est digne etc.

CHAPTER XXVIIL— A MAN BROADENS HIS
PATHS, NOT HIS PATHS HIM.— This aphorism sen-
tentious and apparently fallacious has a sense in which it
may be true. Mere principles are dead things without
inherent vitalising power ； the power is in the living man,
never in the principle. Another version might read : " It
is the man who can magnify his ways, not his ways that
magnify him." C. 弘、 廊而大 之也、 To broaden
and enlarge, develop. By 道 is meant rule of right living,
religion, and in this sense C. says 人夕 f 無道、 道 夕 f 無

人、 然人 心 有覺而 道體無 ：^了 故 A 能

3 《道、 道不 能大其 人也、 Apart from the man
there is no such thing as tao (path of duty), and apart from
tew there is no such thing as the man ； but the mind of man
is sentient, while the inanimate body tao is incapable of
action, therefore, etc. L. A man can enlarge the princi-
ples ivliicJi he follows ； those principles do not enlarge the
man. Z. Homo potest amplificare doctiinam etc. K
It is the man that can make his religion, or the principles
he professes great etc. Couv. I. 'homme pent developper
et perfectionner ses vertus natu relies ； les vertus natu relies
ne rendent pas I'liomme parfait (s'il ne fait aucun effort).

754

THE ANALECTS. XV. XXVII, XXV 1 11.

gate the cause ； and though all like him, one

must also investigate the cause."

CHAPTER XXVIIL— The Master said:

"A man can enlarge his principles ；. it is not

his principles that enlarge the man."

755

察 焉、 衆 好 之、 必

察 焉。 -

二+八 子 曰、 人 能 弘 道、

非 道 弘 人。.

XV. XXIX, ― XXXI. THE ANALECTS.

CIIAPTICR XXIX.— SIN THAT IS SIN.— Cf. I. 8;
VII. 3； IX. 23. C. 過而 能 改 则 m 於 過、

唯 不 改 则 其 過 遂 成 而 將 不及改 矣、 K a
man can reform his faults he is once more faultless, but if
not, his faults become fixed and he will never reform them.
L. To have faults and not to reform them, ― this, indeed,
should be pronounced having faults. Z. Pcccarc ct non
cinendaii, hoc dicitur vitiuni. K. To be wrong- and etc.
Couv. Nc i)as se corriger aprcs unc faute involontaire,
c'cst coiiimottrc unc fauto veritable.

CHAPTER XXX; — USI':I 丄: SS FASTING AND
VIGILS. -Cf. II. 15. C. 勞 心 PJl 必 求、 不 如 遞
志 ifll fl 得、 r() strain the mind to forced enquiry is
not as good as yielding the will and acquiring naturally.
It being impossible for Confucius to have spoken honestly
氏 says 夫 子非思 而不學 者特垂 語 以 敎
人 ^ It was not that the sage had meditated without
learning, but he condescendingly says this for the instruc-
tion of others. L I have been the whole day w ithout

eating etc. occupied willi thinking The better plan is

to learn. Z. iit nicditarcr ； nihil profoci ； potius est ad-
disccrc. K. a whole day etc. better to acquire knowledge
from books. Couv. Autrefois jc passais dcs jours cnticrs
etc. a fin de nic livrcr a la meditation. J'cn ai retire peu de
fruit. II vaut niicux ctudier a I'ecole d'autrui.

aiAPTKR XXXI.— DUTY, NOT A LIVINCx, 丁 1 11':
TRUE MAN'S O.njKCT.— aJ^, To plan, scheme, aim at.
yll may be Truth, or the way one ought to go, duty. C.
耕 所 以 謀 而 未 必 f!} 1^、 Farming is tlic
means of seeking food, yet is not always successful. 學

756

THE ANALECTS. XV. XXIX, ― XXXI.

丁

十

4-
丁

九

不

學

以

不

— i -

是

子

謀

tli

思

宾

韋

君

終

吾

過

耕

子

夜

嘗

矣

而

謀

不

終

不

妝

道

如

曰

改、

CHAPTER XXIX.— The Master said ：
" To err and not reform may indeed be call-
ed error."

CHAPTER XXX— The Master said:
" I have spent the whole day without food
and the whole night without sleep in order
to think. It was of no use. It is better to
learn."

CHAPTER XXXI.— The Master said:
" The wise man makes duty, not a living,

757

XV. XXXI, XXXII. THE ANALECTS.

所 以謀道 而祿在 其中、 Learning is the means
、vhei'eby the right way is sought, and yet there is pay
therein, 然其學 也憂不 得乎道 而&、 非爲
憂貧 之故而 欲爲是 以得祿 也、 but he learns
anxious lest he miss the right way, not from fear of poverty
and because thereof to obtain pay. L. The object of the
superior man is truth. Food is not his object. There is
ploughing ； ― even in that there is sometimes want. So
with learning ； ― emolument etc. Z. Excellens vir intendit

sapientiae sit agricultura, sterilitatis fames invenitur in

ilia, dum studium etc. K. is occupied in the search for
truth etc. Farming sometimes leads to starvation, and
education sometimes leads to the rewards of official life etc.
Couv. tourne toutes ses pensees vers la vertu etc. Ah
contrairc, le disciple de la sagesse, en ne travaillant que
pour acquerir la vertu, s'attire des honneurs et des richesses
etc.

CHAPTER XXXII. ― KNOWLEDGE, VIRTUE,
DIGNITY STILL NEED THE REGULATIONS.— i.
Or, There are some whose knowledge reaches it, but whose
virtue cannot maintain it, etc. C. ^口 足以 此 理
而 私 欲 間之 則無以 有之於 身矣、 He who
is intelligent enough to understand certain principles, but
who allows his personal interest to intervene, has no per-
sonal possession of those principles. L. When a man's
knowledge is sufficient to attain, and his virtue is not enough
to enable him to hold, whatever he may have gained he
will lose again. Z. Si intelligentia assequitur gubernandi
rationem, at virtus etc. K. There are men who attain
knowledge by their understanding, but if they have not

THE ANALECTS. XV. XXXI, XXXII.

his aim ； for there is hunger even in farming,
u'hile there is emolument in scholarship ； but
the wise man is anxious about his duty, not
about poverty."

CHAPTER XXXIL— I. The Master
said : " If a man intellectually attains to a
given principle, but his moral character does
not enable him to live up to it, even though
he has obtained it he will certainly lose it.

759

在 .其 中 矣、 學 也、

祿在其 中矣、 君

子 憂道不 憂貧。

三十二 1^ R 、知及 之， 仁

不 能 守 之、 雖 得

XV. XXXII, XXXIII. THE ANALECTS.

moral character to etc. Couv. Si quelqu'un connaissait
la doctrine des sages (I'art de se dinger soi-meme et les
autres), et qu'il n'eut pas assez de vertu pour la mettre en
pratique etc.

2. The two first 之 are referred to 此理、 the third to
民、 There seems to be no justification for such a varia-
tion, for it is more natural to read, "if he dees not order it
with dignity, people '， etc. The whole passage is taken to
refer to a ruler. C. 泡： 臨 也 言 臨民 Li means to
superintend the people. L. When his knowledge etc. if he
cannot govern with dignity, the people etc. Z. at non
cum gravitate praesis populo, tunc populus non reverebitur.
K. But if they do not set themselves seriously to order
their knowledge aright, they will not inspire respect in the
people. Couv. Mais manquait de gravite en public, le
peuple etc.

3. The 之 in 動之 is also referred to 民、 though
again there seems no call for the variation. C. 動之動
民 也猶曰 鼓舞而 作興之 云爾、 To move the
people i.e. to stir and rouse them, so to speak. 禮 言胃 義
理之 即文、 The codified standard of right principle.
L. Yet if he try to move the people contrary to the rules
of propriety : ― full excellence is not yet reached. Z. at
hunc moveas non juxta debitam nor mam, nonduni per-
fectum erit. K. But if they do not exercise and make
use of it in accordance with the ideals of decency and good
sense, they are not yet perfect.

CHAPTER XXXIII. ― GREAT MINDS NOT
GUAGED BY LITTLES.- - 君 子 etc. or 君 子不可

以 小 而 知之、 C. 君子於 細 事 未必 可 m

760

THE ANALECTS. XV. XXXII, XXXIII.

2. Though intellectually he has attained to
it, and his moral character enables him to
live up to it, if he does not control (them)
with dignity, (the) people will not respect
him. 3. And though he has intellectually
attained to it, his moral character enables
him to live up to it, and he controls with
dignity, if he moves (the people) to action in
an irregular manner, he is still lacking in
excellence."

CHAPTER XXXIII— The Master said :

761

之、 必 失 之。 f 及

之、 仁 能 守 之， 不

莊 以 嫩 之 則 民

不 敬。 知 及 之、 仁

能 守 之、 莊 以 逾

之， 動 之 不 以 禮、

未 善 也。

三十三 子曰、 君 子不可

XV. XXXIII, XXXIV. THE ANALECTS.

而材 徳足以 任重、 It is by no means certain that
a chiin tzu can be recognized in minor matters, but his
talents and clinracter are equal to weighty responsibilities.

小 人 雖器量 淺 狹 而 未 必無 一長可 取、
And although the calibre of the second rate man is narrow,

-it is unlikely that you cannot find one strong point. ^
我知之 111 、 I distinguish ]vm. 受、 彼所受 也、
He is the one who undertakes. L. Cannot be known in
little matters ； but he may be entrusted with great concerns
Z. excellens vir non potest in par vis cognosci,' at potest
magna susciperc. K. May not show his quality in small
affairs etc. A fool may gain distinction in small things.
Couv. On ne peut confier de grandes choses a 1 liomme
vulgaire, mais on peut I'apprecier dans les petites, (pa ice
qu'il ne peut exceller que dans les petites choses) .

CHAPTER XXXIV. —VIRTUE MORE VALU-
ABLE THAN FIRE AND VVATKR.— Cf. cap 8. 民
之於仁 etc. The people's (or, Man's) relationship to
Virtue exceeds that towards fire and (or) water. - C. 民
之於水 火 所 頼 以 生、 不 可 一 H J!i?、 其 於
仁 苏 然、 但 水 火外 物而仁 在己、 無 水 火
不 過害人 之身、 而不仁 則失其 心、 Man is
dependent on fire and water for his existence and cannot do
without them for ； i day ； so is it with Virtue. But water
etc. are external objects, while Virtue is part of himself.
Without water etc. there would only be hurt to his physical
nature, while without Virtue he loses his spiritual nature.

况 水 >大 或 有時而 殺人、 仁 則 末嘗 殺人、
》1^ 何 f 單而不 爲哉、 Moreover at times they destroy
men .which Virtue has never done, why then fear it and

762

THE ANALECTS. XV. XXXIII, XXXIV.

" A man of the higher type may not be
distinguishable in minor responsibilities, but
he can undertake great ones. An inferior
mail cannot undertake great responsibilities,
but may be distinguished in minor ones."

CHAPTER XXXIV.— The Master said:
" Virtue is more to man than either water or
fire. I have seen men die through cvalking

763

小知， 而 可大受

也、 小人 不可大

受、 而可小 知也-

三十四 子曰、 民 之於仁

也、 甚於 水火、 水

, 火， 吾見 蹈而死

XV. XXXIV, ― XXXVI. THE ANALECTS.

neglect to pursue it ！ L. Virtue etc. I have seen men
die from treading on water and fire etc. Z. populus
quoad virtutem, potiorem habet quam aquam et igneni etc.
K Men need morality more than the necessaries of life,

such as fire and water falling into etc. Couv. "La

vertu est plus necessaire au peuple que I'eau ct le feu.
en ma reliant dans I'eau etc.

CHAPTER XXXV.— MORAL DUTY.— Or, He who
has undertaken the way of Virtue does not yield place to
his Teacher. C. 當仁以 仁爲己 任也、 To take
Virtue as one's duty. 雖 師 亦 無 所遞、 言當勇
往 而必爲 也、 Even for one's teacher there must be
no yielding, that is, one ought to go boldly forward and
resolutely perform it 蓋 仁者人 所自有 而自爲
之、 For Virtue is a man's psrsonal affair and requires
personal performance. L. Let every man consider virtue
as what devolves on himself. He may not yield the per-
formance of it even to his teacher. Z. Muneri habens
virtutem, nec cedes magistro. K When the question is
one of morality, a man need not defer to his . teacher.
Couv. Celui qui s'applique principalement a praiiquer la
vertu, peut ri valise r avec un maitrc.

CHAPTER XXXVI. ― DISCRIMINATING V.
BUND FIDELITY.— Cf. XIV. i8. C. 貞 正而固
也、 Correct and firm, or unyielding when it is riglit to be
so. 諒、 則 不擇是 非而必 於 信、 does not
discriminate between right and wrong in his insistent fideli-
ty, L. Th^ superior man is correctly firm and not firm
merely. Z. Sapiens est tenax, sed non pervicax. K.
Faithful, not merely constant. Couv. I.e sage s 'attache

704

THE ANALECTS. XV. XXXIV, —— XXXVI.

不

子

於 子

而

者

読

師 曰

0 *

死

矣、

君

田

者

未

子

也

見

貞

不

蹈

而

讓

仁

into water

fire, but I have

never

seen a

man die through walking the path of Virtue."

CHAPTER XXXV.— The Master said :
" He upon whom a Moral duty devolves
should not give way even to his Master."

CHAPTER XXXVI. — The Master said:
" The wise man is intelligently not blindly
loyal."

765

XV. XXXVI, — XXXVIII. THE ANALECTS.

forte me nt a la verite et au devoir ； il ne s'attache pas opinia-
tremcnt a ses idees.

CHAPTER XXXVIL— BUSINESS FIRST, PAY
SECONDARY.— C. 食、 祿 也 Emolument. 不 可
先有 求祿 之心 也、 He should not allow his desire
for pay to have precedence. 有官 守者修 其職、

有言 責者盡 其忠、 皆以 敬 我 之事而 &、
Filling a post I must attend to its duties, having occasion

for reprimand I must fulfil my office, — all which imply
careful attention to my business. L. A minister re-
verently discharges his duties, and makes iiis emolument
etc. Z. Sei viens principi cordi habeat suuni munus, et
posthabeat suum censum. K should place his duty-
first etc. Couv. Doit remplir sa charge avec grand soin etc.

CHAPTER XXXVIII. ― THE EQUALISING
POWER OF P:DUCATION.— 有 敎 etc. When a man
】i:is any teaching to give he should make no distinctions.
Or, where education prevails there are no distinctions. C.

人 性 皆善 而其類 有善惡 之 殊 者、 氣 習 之
染 也、 故君 子有敎 則 人皆 可以復 於善而
不 當復論 其類之 惡矣、 Men by nature are all
good, but have become divided into the classes of good
and evil through t^dnt in disposition or training. There-
fore, the wise man having helpful teaching, men can all
revert to goodness, and the error that distinguished them
need not be again referred to. L. There being instruc-
tion, there will be no distinction of classes. Z. Existit in-
stitutio sine hominum distinctione. K. Among really-
educated men there is no class or race 一 distinction. Couv.
Le sage admet a I'ecole tous les honinies sans distinctions.

766

THE ANALECTS. XV. XXXVII, XXXVHI.

CHAPTER XXXVII.— The Master said:
" In serving one's prince one should give
careful attention to his business, and make
his pay a secondary consideration."

CHAPTER XXXVIIL ― The Master
said : " In teaching there should be no class
distinctions."

76;

三十七 子 曰、

崎

三+八 子 曰，

事 君敬其

後 其 食。

有敎、 無類。

XV. XXXIX, XL, XLI. THE ANALECTS.

CHAPTER XXXIX.— DIFFERENT WAYS DIF-
FER KNT PLANS. 一 Or, Those whose ways are not the
same, do not meet together in order to plan. C. 露 is
去聲、 不同、 如 善惡邪 正之類 e.g. good and
bad, heterodox and orthodox. L. Those whose courses
are different cannot lay plans for each other. Z. Si vitae
ratio non sit eadeni, non convenitur ad deliberandum. K.
Men of totally different principles cannot act together.
Couv. Deux hommes qui suivent des voie diffetentes, ne
peuvent pas s'entr'aider dans leurs conseils.

CHAPTER XL.— LANGUAGE IS FOR LUCIDITY.

一 C. 辭取達 意而止 、不 以富麗 爲工、
Words should be used simply for conveying the meaning,
ornateness is not their aim. L In language it is simply
required that it convey the mean!jg. Z. Sermo sit in-
telligibilis, et hoc satis. K. Language should be intel-
ligible and nothing more. Couv. I.e langage doit ex-
primer clairement la pensee, cela suffit.

CHAPTER XLI. — COURTESY TO THE BLIND. —
席 was the mat seat, the ancient Chinese sitting tailor-
fashion as the Japanese still do. i. 師冕見 (Band)
Master Mien had an interview. For 師 see III. 23. C.
Wi、 樂 i'lli > 替 者 SJiili means Music Master, a blind
man, (as was the rule with musicians in China in those days
and commonly so now). 覧 was hi.s 名、 L. The
Music-master Mien having called upon him etc. Z. talis
est hie, talis est iliic. K. A blind music teacher etc.
Couv. Le prefet de la niusique etc.

2. 與 glli 言之 道與、 With (or to) the Musician
to say those things ― is it a duty ？ L. Is it the rule to

768

THE ANALECTS. XV. XXXIX, XL, XLI

某

1 — *.

師 各

^ 子

相

-9^

子

在

之

席

階

冕

斯

謀

道

師二

某

皆

及

達

不

在

席、

階

而

同

CHAPTER XXXIX.- The Master said:
" Those whose ways are different do not
make plans together."

CHAPTER XL. ― The Master said :
" In language perspicuity is everything."

CHAPTER XLI.— I. The State Bdnd-
master Mien once called to see him. On
arriving at the steps the Master said, " Here
are the steps." C3n coining to the mat, he .
said, " Here is your mat." When all were
seated the Master informed him: " So and
so is here, so and so is there."

2. When the Bandmaster had gone, Tzu

769

三十九

四十

四十 I

子

斯、

XV. XLI.

THE ANALECTS.

tell those thing's to the Music-master? Z. Cum phonasco
dicere talia, nor mane ？ K. Is that the way to behave to
a music-teacher? Couv. Demanda si c'etait im devoir
d'avertir ainsi le prefet etc.

3. ffl 助也 Assistant. 古者瞽 必 有 相、 The
blind in ancient times always had an assistant, or guide, 其
道 如 此 、 whose duty was like this. And in thus acting
Confucius did not make it a special case, but having under-
taken the office of Assistant he carried out its duties. L.
Yes, tlrs is certainly the rule for those who lead the blind.
Z. Ita, sane juvandi coecos phonascos norma. K. Yes,
that is certainly the way to behave to blind people. Couv.
Ceitainement, c'cst un devoir d'aider ainsi les directeurs de
la musique.

THE ANALECTS.

XV. XU.

^ •、

"—声

固

之

張

道

問

師

之

子三

^ 、

道

曰

師

Chang enquired ： " Is it the proper thing to
tell a Bandmaster those things ？ ，， 3. " Yes,"
answered the Master, " undoubtedly it is the
proper thing for a blind Bandmaster's guide
to do so."

XVL

THE ANAl^CTS.

VOLUME VIII.

BOOK XVI.

CONCERNING MINISTERIAL RESPONSI-
BILITY ET ALIA.

This Book is especially noticeable in that it always refers
to the Sage as 孔 子. From this the Commentator 洪 氏
suggests that it was adopted from the 齊 edition, and the
others from the 魯、

CHAPTER I. ― SADDLING RESPONSIBILITY
FOR A RULER'S FALSE POLICY.— For 季 氏 set:
III I. ISH 臾 was a minor State, under 50 li square, of
the class called 附 庸、 from their being under the suzerain-
ty of the prince by whose territory they were surrounded.
Though they held directly from the Emperor the feoffees
had no approach to the Imperial throne save in the train of
their feudal superior. At this time Duke 哀 was little
more than nominal ruler in Lu, the actual power being held
by the House of 季、 As 臾 was near to 費 the 季
feeof, it had stirred the greed of 季氏、 who longed to
take possession of it and enjoy its revenues. L. The head
of the Chi family was going to attack Chvvan Yii. Z.
invasura erat. K. preparing to commence hostilities.
Couv. Se preparait a envahir.

2. For 冉 有 and 季 路 see Introduction V No
record exists that these two were in the employ of 季氏

； 72

THE ANALECTS.

XVI. I.

VOLUME VIII.

BOOK XVI.

季-

季

有

氏

第

季

將

十

路

伐

八

於

臾、

CHAPTER I.— I. The Chief of the
House of Chi being about to invade the
minor principality of Chuan-yii, 2. Jan Yu
and Chi Lu interviewed Confucius and said :

XVI. I.

THE ANALECTS.

at the same time. C. suggests that Tzu Lu had again
temporarily entered the Chi service after his return with the
Sage from Wei, and before going back to Wei. 將 有 事
於、 Is about to have an affair in etc. L. is going to
commence operations against. Z. mox habebit rem cum
etc. Couv. prepare une expedition contre.

3. 無 乃 etc. Is it not you, who are the author of
this wrong ？ Confucius addresses his remarks directly to
冉 求 who (C.) was Comptroller to 季氏 and had great
influence, and lays the blame on him alone. L. is it not
you who are in fiult here ？ Z, nonne est tuuni hoc
crimen ？ K. Sir, is this not due to your fault? Couv.
N'avez-vous pas quelqu'un part a ce crime ？

4- The 先王 is said to be 成 王 tl" second Emperor
of the Chou dynasty. 東蒙、 Name of a mountain in
Chuan-yii, now in 诉 川 府、 辟 縣、 and called 東 to
distinguish it from 西 蒙 in Shensi, 先 王 Former king,
or kings. The ruler of Chuan yii, situated at the foot of
this mountain, and within the 700 li squ re of Lu, was ap-
pointed to perform the sacrifices to the 東 蒙 divinity, thus
ranking above men like 季氏、 C. says 社 稷 (altars
to the gods of the land and grain) indicates 公家、 the
Ducal House, and conf nues 是時 [ZQ 分' §國 、季
取 其二、 孟孫叔 孫各有 jl: 一、 獨 附 庸 之
國尙爲 Sr 臣、 At this time Lu was quartered up, 季
氏 having appiopriated half, Meng-sun and Shu-sun each a
fourth, so that Chuan- yii and the other suzerain states were
all that remained to the Duke, and 季 氏 desired to ag-
grandise himself with this one. But Confucius points out
that being an imperially appointed, State, especially appoint-

77t

THE ANALECTS.

XVI.

柬

曰

是

子

有

孔

蒙

者、

過

事

子

主、

先

於

且

王

"、、

在

以

顓

乃

臾。

氏

邦

爲

臾、

孔三

將

" Our Chief is about to commence operations

against Chuan-yii."

3. " Ch'iu," said Confucius, " is not this

misdeed yours?" 4. Chuan-yii long ago

was appointed by the ancient kings to preside

over (the sacrifices to) the Eastern Meng ；

moreover it is within the boundaries of our

775

XVI. f.

THE ANALECTS.

ed for sacrifice, he had no right to invade it, moreover, it
was in Lu and so there was no need to invade it. No re-
cord exists of invasion. The attitude taken by Confucius
may have prevented it. L. long ago, a former king ap-
pointed it etc. moreover, it is in the midst of the territory
etc. a minister in direct connection with the emperor.
What has your chief to do with attacking it ？ Z. olim a

priscis regibus habita est uti orientatis Mung domina

estque reguli domui subdita, qui ut invadatur fiet ？ K.

the ruler thereof is a prince of the Empire. What

right, then have you to declare war etc. ？ Couv. a ete
^choisi par les anciens empereurs pour etre le lieu ordinaires

des sacrifices et releve de I'autorite de notre prince.

De quel droit etc.

5. C. Jan Yu had indeed plotted this invasion with his
Chief, on whom however he here seeks to throw the blame.
L, Our master wishes the thing ； neither of us two Minis-
ters wishes it. Z. dominus vult hoc. K. it is not we
two etc. Couv. nous, ses ministres, nous ne le voulons
ni I'un ni I'autre.

6. 陳 力 etc. When you can show forth your abilities
then keep your rank, when unable cease. C. 周任古
之 良史、 An ancient and worthy Recorder ― (who left
behind other maxims). 陳、 布也、 To exhibit, show
forth. 列、 位 也、 Post, position. 相、 瞽者 之相

也、 言 二子不 欲則當 諌、 諫而不 聽 則 當
去 {||^〇 A leader of the blind, the meaning is that if the
two objected they should remonstrate, and failing in that
retire. L. When he can put forth his ability, he takes his
place in the ranks of office 、 etc. How cai' he be used as a

THE ANALECTS.

XVI. r.

State, and its ruler is direct sacrificial Mini-
ster of the Crown, what business has your
Chief with attacking it?"

5. " It is our master's wish," said Jan Yu,
" neither of us two ministers wishes it."
6. " Ch'iu," replied Confucius, " Chou Jen
had a saying : ' Let him who is allowed to
use his ability retain his position, and let him
who cannot retire. Of what use is he as a

域之 中矣、 是社

稷之 臣也、 何以

伐爲。 # 有曰、 夫

子 欲之、 吾二臣

者皆不 欲也。 W

子曰、 求、 周任有

言 曰、 陳力就 列、

不 能 者止， 危而

XVI.

THE ANALECTS.

guide to a blind man who does not support him when tot-
tering, nor raise him up when fallen. Z. exertus vires
adeat dignitates, qui non possit absistat. K. Let those
who can stand the fight fall into the ranks etc. Couv.
repetait souvent. Que celui qui pcut se depenser pour le
bien du peuple, entre dans Ics langs de la magistratuie etc.

7. C. describes 児 as a 野 牛 wild bull, elsewhere it
is described as having one horn, possibly a rhinoceros
柙、 檻 也、 Cage. 櫝、 匱也、 Case, cabinet. The
custodians, i.e. Jan Yu and Tzu Lii would be responsible
for the outbreak of 季 氏、 L. And further, you speak
wrongly. When a tiger or rhinoceros etc : When a
tortoise or gem etc. Whose is the fault ？ Z. si tigris

vel urus cheloniutii vel jaspis etc. K. tiger or a wild

animal a tortoise-shell or a valuable gem etc. Couv.

De plus, votre reponse est blamable boeuf sauvage

ecaille de tortue etc.

8. C. 固、 謂 城 郭 完间、 means, its walls were
thoroughly fortified. 辟、 季氏之 私邑、 Pi was Chi-
shih's own domain. I.. But at present Chuen-yu is strong
etc. be a sorrow to his descendants. Z. bene munita est

posterioribus generationibus certo crit filiorum nepo-

tumque sollicitudo. K. This principality is very strong-
ly fortified, and is within easy reach of our most important

town. Couv. bien fortifie dans les temps a venir, ses

descendants seront dans Fembarras.

9. 疾夫 舍曰、 Hates casting aside (declining) say-
ing. 爲之辭 （a 爲之宰 V. ；.) Making excuses
for it. L. The superior man hates that declining to say —
I want such-and-such a thing, ― and framing explana-

778

THl£ ANALECl'S.

XVI. I.

blind man's guide, who neither holds him up
when tottering, nor supports hi in when fall-
ing ？ ' y. Moreover, your remark is quite
wrong, for when a tiger or a wild bull escapesi
froni its cage, or when tortoise-shell or a
precious stone gets injured in its cabinet,
whose fault is it ？ ，'

8. "But now," said Jan Yu," Chuaii-yii
is stronyiy fortified and near to r)i. If (our
Chief) docs not take it now it must hereafter
become a cause of anxiety to his descen-
dants."

o. " Cli'iu," replied Cuiiiuciiis, the iiuiii of

不 持，

矣。 w

feu nu

玉 毀

誰 之

今

系 .r 乂。

li 誦. i

. - 、，

言

<•> ？，

NT 认

乂

是

有

子

与

_ 1

曰 * 求-

779

XVI. I.

THE ANALECTS.

tions for the conduct. Z. sapiens odit hujusiriodi renucn-
tem diccre se velle rem, et firmiter praetextenteni rei ex-
cusationes. K. A good man hates to make excuses when
he ought to simply say, I want it. Couv. le sage de teste
ces honinies qui ne veulent pas avouer leur cupidite, et in-
ventent des pretextes pour I'excuser.

lo. 丘 ilL I, Ch'iu, ― as to ni\\-elf, I etc. C. 霧、 謂
民 少、 Small [^opulation ； 貧、 謂 財 乏、 poverty; 均、
謂 各 得 其 分、 each obtained his share 安、 謂 上 下
相安、 Classes and masses mutually contented. At this
time, deprived of control, the Duke was really without a
people, which meant he w as done out of his rightful share ；
and he was weak wliile 季 was powerful, which produced
discontent. L that rulers of states and chiefs of families
are not troubled lest their people should be few, but lest

they should not keep their several places when the

people keep their several places, there will be no poverty ；
when harmony prevails, there will be no scarcity of people ；
and when there is such a contented repose there will be no
rebellious upsettings. Z. Non angi infiequenlij. subdi-
ioriim, sed angi non aequa juris distributione. K. Not be

concerned that they have not enough possessions, but

that possessions are not equally distributed with

mutual goodwill there will be no want. Couv. \ja
pauvrete n'est pas a craindre, ou la justice est observee ； ni
le defaut de sujets, ou regne la concorde ； ni le bouleverse-
ment de I'Etat, ou regne la tranquillite.

II. 具' J 修 etc. Then let him cultivate refinement and
morals in order to attract them. L. So it is. There-
fore, if remoter people are not submissive, all the influences

780

THE ANALECTS. XVI.

德 人

m M 患

不 者

也

而

疾

以 不

夫 t 和 不

均、 不

聞

必

夫

來 月&

如無 g

不 思

有

爲

舍

之、 則

焉 » 蓋

患

國

之

曰

honour detests those who decline to say
plainly that they want a thing and insist on
making excuses in regard thereto, i o. 1 have
heard that the ruler of a kingdom, or the Chief
of a House, is not concerned about his people
being few, but about lack of equitable treat-
ment ； nor is he concerned over poverty, but
over the presence of discontent ； for where
there is equity there is no poverty, where
concord prevails there is no lack of people,
and where contentment reigns there are no
upheavals. 1 1 . Such a state of things ex-
isting, then if any outlying people are still

君 子

欲 之、

辭。

有 家

而 患

貧、 而

均 無

安 無

故 遠

修 文

78:

XVI. I. II.

THE ANALECTS.

of civil culture and virtue are to be cultivated to attract
them to be yo ； and when etc. they must be made contented
and tranqui! Z. Haec ita se habcnt ； quapropter si re-
niotiores populi etc. K. This being so, when the people
outside etc. Couv. Si les habitants des contrees eloignees
ne reconnaissent pas I'autorite du prince, qu'il fasse fleurir
les vert us civiles afin de les attirer etc.

12. C. 遠人 謂 '^U 臾、 The distant people means
those of Chuan-ya. 分 崩離拆 謂四分 公室家
臣 屡 叛、 means, the ducal possessions hiid been divided,
and his ministers were often rising against him. L. Now,
here etc. Remoter people are not submissive, and, tc////
your help, he cannot attract them to hini. In his ow n ter-
ritoiy there are divisions and downfalls, leavings and separa-
tions, and, ivitJi your help, he cannot preserve it. Z. re-
gnu m divisum concidit distrahiturque in partes, nec potestis
conservare. K. factions, dissensions, outbreaks and dis-
solutions. Couv. penche vers sa ruine, et se divise en
plusieurs parties. Vous ne savez pas lui conserver son
integrite.

13. C. 蕭 牆、 屛 也、 The screen- wall before the
gate. L. And yet he is planning these hostile movements
within our state. I am afraid that the sorrow of the Ke-sun
family with not be on account of Chueii-yu, but will be
found within the screen of their own court. Z. scd iii-
veniantur honorarium diatbyrum intra. K. within the
walls of your master's own palace. Couv. Je c rains bien

ne recontre de grands embarras ma is dans I'in-

terieur meme de sa maison.

CHAPTER II. ― USURPED RIGHTS CARRY

;82

THE ANALECTS,

XVI, I， II.

孔— 墻

在

心

千

能 分

而

夫

今;

旣

子 之

顓

季

戈

守 崩

不

于

由

來

0 內

敦

孫

於

tli 離

能

;r 土
退

與

天 也

而

之

邦

而主

來

人

求

則

下

在

內、

謀 而

不

安

有

不

吾

動 不

邦

unsubmissive he attracts them by the promo-
tion of culture and morality, and when he
has attracted them he makes them contented.
12. But here are you two, Yu and Ch，iu， as-
sisting your Chief, yet though an outlying
people are unsubmissive, he cannot attract
them, and though -the State is disorganised
and disrupted he cannot preserve it: 13.
and yet he is planning to take up arms
within his own State. I myself fear that
Chi-sun's cause for anxiety does not lie in
Chuan-yii, but within his own gate-screen."
• CHAPTER 11.— Confucius said: "When

783

XVI. II.

THE ANALECTS.

NEMESIS WITH THEM. —天 下 and 天 子、 Under
Heaven, and The Son of Heaven. 蓋 Thereabouts. Cf.
中 庸 XXVIII. c. 先王之 制、 諸侯 不得而
變禮樂 W 征伐、 According to the ancient imperial
regulations, nobles might not make changes in manners
(ritual etc), or music, nor on their own authority enter upon
an expedition. P{5 臣、 家 臣 也、 A steward, or minis-
ter's minister. 逆 理 愈 甚則其 失之愈 速、
The further they stray from the right, the quicker they are
brought to ruin. L. says : "The Son of Heaven " (at
this time) was fast becoming an empty name, the p: inces of
states were in bondage to their great officers, and those
again at the mercy of their family ministers. L When
etc. ceremonies, music and punitive inilit.uy expeditions

proceed from the emperor. When bad etc. princes as

a rule, the cases will be few in which they do not lose their
power in ten generations great officers five genera-
tions. When the subsidiary ministers of the great officers
hold in their grasp the orders of the kingdom etc. Z.
ritus, musica, et armis infligendae punitiones ctc.> si a regulis
procedunt c ire iter decern intra aetates, piiici non amiltent
etc. K. the initiation and final decision in matters of re-
ligion, education and declarations of war, form the supreme
prerogative of the Emperor. During abnormal conditions
etc. that prerogative passes into the hands of the princes

seldom that ten generations pass before they lose it.

Couv. Ouand etc. I'empei-eur regie lui-meme les cere-
monies, la inusique, les expeditions militaires pour soumettre

les feudataires desobeissante les families des tchou heou

conservent rarenicnt kur auto rite au-dela de dix generations.

784

THE ANALECTS. XVI. II.

，失 夫希諸 無 自 i|
三 耒出、 不侯自 道 天 則

good government prevails in the Empire,
civil ordinances and punitive expeditions
issue from the Emperor. When good go-
vernment fails in the Empire, civil ordinance
and punitive expeditions issue from the
nobles. When they issue from a noble, it is
rare if his kingdom be not lost within ten
generations. When they issue from a noble's
minister it is rare if his kingdom be not lost
within five generations. But when a minis-
ter's minister holds command in the king-
dom, it is rare if it be not lost within three

禮 樂 征 伐、

子出， 天下

則 鱧樂征

諸侯出 、自

出、 蓋十世

失 矣、 自 大

五 i 希不

陪 臣執國

世 希不失

78S

XVI. II. nr.

THE ANALECT.

2. C. 言不得 專政、 It means they might not
act on their own initiative. L, When right principles pre-
vail etc. government will not be in the hands of the great
officers. K. in the hands of a nobility or of a ruling
class. Couv. la haute administration n'est pas etc.

3. c. _ ^無失 政 m 下 無 私 議、 非 箝 其 口'

使不 敢言、 When a ruler has not lost control, the
lower people will have no secret discussions, but not because
their mouths are muzzled that they dare not speak. L.
no discussions among the common people. Z. tunc plebis
homines non disceptabunt. K. not meddle with the
government. Couv. les particuliers ne sont pas admis a
clelibercr sur les affaires cl'Etat.

CHAPTER III.— A DECADENT RACE.— This is a
concrete instance of the principles laid down in last section.
C. On the death (in B.C. 608) of Duke 文、 his heir 子
赤 was slain by 公 子遂、 and 宣 公 son of a concubine
enthroned, but he lost the reigns of government. The four
who followed him were puppets in the hands of the three
families, descendants of Duke 桓、 Their titles 〜、- ere 成、
襄、 昭 and 定、 in the reign of which last these words
must have been uttered. The four ministers were 文、 武、
4^ and 桓 ； and at this time one of their (the 季 family)
employees, named 陽 jj£ (XVII. 1) was the red ruling
power. The older Commentators interpret 祿 by ^ 祿
i.e. tlie gift of rank and office. The later commentators by
贯賦、 tribute and levies. L. left the ducal house, now
for etc. The government lias been in the hands of the
Great Officers etc. On this account the descendants etc.
are much reduced. Z. vcctigalia abierunt etc. attenuati

;86

THE ANALECTS,

XVI. II, III.

逮

孔

不

下

政

角

於

子

娥

有

不

天二

大

五

在

下

世

祿

則

大

有

四

之

世

政

去

人

天三

則

generations. 2. When there is good govern-
ment in the Empire its policy is not in the
hands of ministers. 3. And when there is
good government in the Empire, the people
do not even discuss it."

CHAPTER 111.— Confucius said : " The
revenue has departed from the Ducal House
for five generations, and the government has
devolved on ministers for four generations.

787

XVI. Ill, IV, V.

THE ANALECTS.

sunt. K. It is now etc. since the appointments to offices
in the State have been taken away etc. lost all power and
are now living in obscurity. Couv. Les revenues publics
ont passe de etc. la puissance de ces trois grands seigneurs
louche a son terme.

CHAPTER IV.— FRIENDS WHO HELP AND
HARM. ― 益 者 etc. There are three friendships which

are beneficial injurious. 友直 etc. 友 is verbal,

-— To make a friend of the upright. C. 友直貝 ，j 閒其

過、 友諒則 進於誠 、友多 聞 則 進於多 聞:
He who makes friends with the straight learns his faults,

with the faithful grows in sincerity, with the experienced in-
creases his intelligence. 便 辟、 謂習 於威儀 而 不

直； 善柔、 評！ 工於 嫋 說而 不諒； 便佞、 謂 習
於 口語而 無閜見 之實. Well up in strict polite-
ness but not straight ； skilled in pleasing flattery, but not
sincere ； practised in empty talk, but with no solid informa-
tion. L. There are etc, advantageous, injurious. Friend-
ship with the upright ； friendship with the sincere, much
observation etc. the man of specious airs ； the insinuatingly-
soft ； the glib-toDgued etc. Z. congredi rectum, conjugi
sincere, sociari miiltoriim scio, utilitati erit ； congredi ex-
pertum fucandi, peritum blandiendi, pronuin garrulitati,
damno erit. K. upright, faithful, much information ；
plausible men, insinuating manners, glib-tongued. Couv.
I'amitie avec un bomme qui parle sans detours ； sincere ； de

grand savoir sont utiles. Habitue a t romper par une

fausse apparence d'honnetete ； habite a flatter ； grand par-

leur sont nuisibles.

CHAPTER V. — HELPFUL AND HARMFUL

788

THE ANALECTS. XVI. Ill, IV, V.

That, alas ！ is why the descendants of the
three brothers Huan are so reduced ！ ，，

CHAPTER IV.— Confucius said : "There
are three kinds of friends that are beneficial,
and three that are harmful. To make friends
with the upright, with the faithful, with the
well-informed, is beneficial. To make friends
with the plausible, with the insinuating, with
the glib, is harmful"

CHAPTER v.— Confucius said : " There

789

矣、 故夫 三 梪 之

子孫 微矣。

四孔子 曰、 益者 三

友、 損 者 三 友， 友

直、 友 諒、 友 多 問、

, 益 矣、 友便 辟、 友

善 柔、 友 便佞， 損，

矣。

五孔 子日、 益. 者 三

XVI. V, VI.

THE ANALECTS.

PLEASURES. 一 The three pronunciations and meanings
of 築 all occur in this aphorism, 三 樂 Yslo^, To enjoy ；
禮 樂 Yo 化 Music ； 驕 樂 and 宴 樂 Lo** Joy, delight.
C. 節、 謂辨 其制度 聲容之 節、 To discrimi-
nate the niceties of the regulations and of the musical tones.
驟 樂、 則 侈 肆而不 節、 results in extravagance
and in ignoring restraint ； 佚遊、 貝 '隋 慢 而 g、 聞
善、 results in remissness and dislike of hearing good
(things said of others). 宴 樂、 貝 ij 淫 溺 而 狎 小 人
results in profligacy and hobnobbing with low class people.
L. There are three things men find enjoyment in which

are advantageous ； injurious discriniinating study of

ceremonies and music, speaking of the goodness of

others,... ...having many worthy friends etc. extravagant

pleasures ； idleness and sauntering ； pleasures of feasting etc.
Z. delectari effreni voluptate, licentioribiis vagationibus,
epularum deliciis, intertrimento sunt. K. Pleasure derived
from the study and criticism of the polite arts etc. Plea-
sure in dissipation, in extravagance, in mere conviviality etc.
Couv. Aimer a dormer libre cours a ses convoitises,
aimer a perdre son temps et a courir et la, aimer les
fes tines et les plaisirs deshonnetes etc.

CHAPTER VI.— A TIME T〇 SPEAK AND A
TIME TO BK SILENT.— Or, When attending- upon a
man of rank there are three errors. His word not having
come to one, yet to speak etc. C. 君 子 有 德位之
通稱、 General name for a man of character and position.
瞽無目 、不 能察言 觀色、 Having no eyes, that
is unable to discriminate either address or looks, want ot
discernment. 時 然 後 言則無 三者之 過矣、

790

THE ANALECTS.

XVI. V, VI.

八

一 A

都
即

錄

-y

右

丁

* 昌

fro

膽
楽

碰
榮

條

者

侍

宴

多

樂

- -—^

謂

於

缝

賢

道

之

未

君

損

樂

人

樂

are three ways of pleasure seeking that are
beneficial, and there are three that are harm-
ful. To seek pleasure in the refinements of
manners and music, to seek pleasure in
discussing the excellences of others, to seek
pleasure in making many worthy friends, 一
these are beneficial. To seek pleasure in
unbridled enjoyment, to seek pleasure in
looseness and gadding, to seek pleasure in
conviviality, ― these are harmful."

CHAPTER VI. — Confucius said : " There
are three errors to be avoided when in the
presence of a superior : ― to speak before

791

XVI. VI, VII.

THE ANALECTS.

To speak at the right time is the way to avoid these faults.
L. to which they who stand in the presence ('f a man of
virtue and station are liable. They may speak when it
does not come to them to speak- , this is called rashness.

concealment without looking at the countenance

etc. blindness. Z. assistentis ad insigncm virum dantur tria
errata. Si ejus sermo nondum te attigerit et loquaris, vocatur
praecipitantia ； occultatio ； ccecitas. K. To speak out
when one is not called upon to speak etc. frcnvard ； dising-
enuous ； blindness. Couv. Quand vous etcs en presence
d'un homme distingue par etc. Si vous lui addressez la
parole, avant qu'il vous intci roge, c'est precipitation ； dis-
simulation ； aveuglement.

CHAPTER VII. ― THE VICES OF YOUTH,
MATURITY AND OLD AGE.— Or, The wise 謹 has
three prohibitions. 未 定 may mean, hrnnature, or, not
yet under control, 剛 Mature, or, under control. C.
血氣 者形之 所恃以 生者、 What organic form
depends upon for existence. 隨 時 知戒、 以 理 勝
之、 則 不爲血 氣所使 也、 To know to beware
of these impulses according to their 】 opective periods and
to govern them by high principle, is to avoid becoming
their servant. 聖人同 於人者 ifil 氣 Hi^ 、異 於人
者 志 氣、 What the Sage has in common with other
men is physical force ； wherein he differs from o 。rs is his
will force. 血氣有 時而衰 、志氣 * 而

衰也、 少未定 Jfil 氣 也、 戒於色

子 養 其 志 氣、 是以年 彌 高而德 ,
His physical powers sometime or other deca^ .ill

power never decays. Youthful lack of control is i. ^sser-

792

THE ANALECTS.

XVI. VI， VII.

being called upon, which may be termed
forwardness ； not to speak when called upon,
which may be termed reticence ； and to speak
before noting his superior's expression, which
may be called blindness."

CHAPTER VII. ― Confucius said :
" There are three things the higher type of
man is on his guard against. In the period
of youth, before his physical nature has
settled down, he guards against lust. Having
reached his prime, when his physical nature

793

躁、 言 及 之而不

言， 謂 .之 隱、 未見

顏色而 $曰、 0 之

瞽。

七孔 子日、 君子有

三 戒、 少 之 時、 血

氣 未 定、 戒 之 . 在

色、 及其 壯也、 血

XVI. VII, VIII. THE ANALECTS.

tion of the physical, abstention from lust the assertion of
the will. The wise man nurtures his will power, conse-
quently the older he grows the loftier becomes his moral
tone. Youth is understood as till 30, middle age till 50,
and old age follows. L. In youth when the physical

powers are not yet settled etc strong physical

powers full of vigour etc. quarrelsomeness old, animal

powers are decayed etc. covetousness. Z. sanguine et
spiritibus nondum confirmatis, quod cavere est, impudicitia
continentur etc. K. In youth, when the constitution of
his body is not yet formed etc. lust ； strife ； greed. Couv.
lorsque le sang et les esprits vitaux sont toujours en mouve-
ment etc, les plaisirs des sens ； les querelles ； la passion
d'acquerir.

CHAPTER VIII— I'HE AWE OF THE NOBLE
MIND. ― I. Or, Tfce chiin-tzu has three objects of deep
respect. 大 人 is said to be 有德有 位 者 ； men of
character and position ； probably (( hi§ superiors " would
be the best translation. C. 畏者、 嚴 悔 之 意 也、
Hold in awe and dread. 天 命者天 所赋之 正理、
The correct law bestowed by Heaven on man, ― moral
obligation. 知 其可畏 則 其 戒 謹恐懼 自有不
能已 者而付 界之重 可以不 失矣、 Knowing
the awe of Heaven's Law, he is unremitting^' "arded and
anxious that this weighty gift of Heaven st. L.

stand in awe of the ordinances of Heavt - eat

men etc., of the words of the sages. Z. coeli
numen ； magnos viros ； Sanctorum verba. 丄 e holds
ill awe the Laws of Go J, persons in authoriL^ , and the
words of wisdom of holy. men. Couv. II respect la

794

THE ANALECTS. XVI. VII, VIII.

大 三 孔— 得 氣 鬭 氣

0 、

人、： ^子 旣及方

畏 畏曰、 考其 隠1!

聖天君 戒老戒

a/ 命' 子 之 之

之畏有 在血在

has now attained its mature strength, he
guards against combativeness. When he
has reached old age, and his physical nature
is already decaying, he guards against acqui-
sitiveness."

CHAPTER VIIL— I. Confucius said:
" The man of noble mind holds three things
in awe. He holds the Divine Will in awe ；
he holds the great in awe ； and he holds the

795

XVI. viir, IX.

THE ANALECTS.

volonte du Ciel (la loi naturelle) ； les hommes eminents en
\ Ci tu et en d ignite ； les maximes des sages.

2. 狎 Improperly familiar. 侮、 戲 玩 也、 Make
fun of, deride. L. The mean man does not know etc. ；
disrespectful to great men ； etc. Z. parvifacit magnos
viros, ludificatur etc. K. disrespectful to those in authori-
ty, and contemns etc. Couv. traite sans respect etc. ；
tourne en derision etc.

CHAPTER IX. ― THE ARISTOCRACY OF
LEARNING. ― 生 而 知之、 possessed of inborn wisdom,
is the sign of the 聖人、 in which rank Confucius declined
to class himself, see Vll. 19. C. 困、 謂 有所不 通、
Limited ability, or perception. 生 矢 u、 學 《n、 以至困

學、 雖其質 不同、 然及其 知之一 也、 故 君
子' 陋學之 爲貴、 Although the innately wise, the
wise by study, and even the wise despite limited ability,
differ in natural gifts, yet their wisdom is one and the same,
hence the wise man only values learning. L. Those who
are born with the possession of knowledge are the highest
class of men. Those wlio learn, and so readily get posses-
sion of knowledge, are the next. Thcr ho are dull and
stupid and yet compass the learning Oui nativa

sapiunt sapientia, prima sunt ordinis ； '.discunt
earn etc. ； qui obtusi student ei etc. K. ^hest class

of men are those born with a natural una ading. The
next acquire by study and application. There are others
born naturally dull etc. Couv. Ceux en qui la connais-
sance des principes de la sagesse est innee, sont des hommes
tout-a-fait superieurs ； acquierent par I'etude ； malgre leur

^g6

THE ANALECTS.

XVI. VIII, IX.

precepts of the Sages m awe. 2. The baser
man, not knowing the Divine Will, does not
stand in awe of it; he takes liberties with
the great ； and makes a mock of the precepts
of the Sages."

CHAPTER IX —Confucius said: "Those
who have innate wisdom take highest rank.
Those* who acquire it by study rank next.
Those who learn despite natural limitations
come next. But those who are of limited

言、 _ ^人不 知天

, 命" 而不 畏也、 狎

大人、 侮聖人 之

九孔 子曰、 生而知

之 者、 上也、 學而

知 之 者， 次 也、 困

而 學 之、 又 其 次.，

797

XVI. IX, X.

THE ANALEC TS.

peu d'intelligence, travaillent etc., ni intelligence ni volonte
d'apprendre, forment la derniere classe d'hommes.

CHAPTER X.— NINE POINTS OF CARE.— Or,
When looking he thinks of clearness, when hearing he
thinks of comprehending etc. 思 means thought, or care
for. L. translates by " thoughtful consideration," " an-
xious to ，， and " thinks of." Z. by " curas," " intendit "
" attenclit," and " cogitat." K. by " aims at," and " his
object was." Couv. by " donne une attention speciale,"
s'applique," "a soin," " pense " and consulte," C.
視 無 所 蔽 則明無 不見、 When i^othing obscures
the vision (physical or mental) all is distinct and visible.
聽 無所塞 則 聰 無所不 聞、 When nothing
obstructs all is clear and audible. 色、 見 於 面者、
What shows in his face. 貌、 舉 身 而 言、 His move-
ments, manner. 思 聞 貝 疑 不蓄、 with enquiry he
does not harbour doubts. 思 難 則 忿 必 懲、 By
thinking of the subsequent difficulties his anger is brought
under control. L. The superior man has nine things
which are subjects with him of thoughtful consideration.
In regard to the use of bis eyes, he is anxious to see clear-
ly ； ears, hear distinctly ； countenance, benign ； demeanour,
respectful ； speech, sincere ； doing of business, reverently-
careful ； doubts about, questions others ； angiy, difficulties
his anger will involve him in ； sees gain to be got, righteous-
ness. Z. Sapiens habet novem curas ； in visu intendit
claritati, sagacitati, comitati, modestiae, fidelitate, sedulitati,
interrogare, secutura incommoda, justitiam. K. Nine
objects which a wise man aims at. In the use of his eyes
his object is to see clearly ； distinctly ； gracious ； serious ；

798

THE ANALECTS.

XVI. IX, X.

卞

田

.兀

甘!^

lit

共

田

工
卞

思

君

矣

不

J 忠

温

子

事

貌

聽

有

民

ability and yet will not learn, 一 these form
the lowest class of men." '

CHAPTER X.— Confucius said: "The
Wise man has nine points of thoughtful care.
In looking, his care is to observe distinctly ；
in listening, his care is to apprehend clearly ；
in his appearance, his care is to be kindly ；
in his manner, his care is to be respectful ； in
speaking, his care is to be conscientious ； in
his duties, his care is to be earnest ； in doubt,
his care is to seek information ； in anger, he

799

XVI. X， XI.

THE ANALECTS.

sincere ； earnest, etc. Coiiv. a bien voir ce qu'il regarde ；
a bien entendre ce qu'il ecoute ； un air affable ; une tenue
irreprochable ； sincere ； diligent ； d'interroger ； aux suites
facheuses de la colere ； la justice.

CHAPTER XL— MEN OF HIGH PURPOSE.— i.
探 湯 To test scalding water by putting in the hand, i.e.
to shrink from. C, 眞知善 惡而誠 好惡之 、顏
曾 P4 冉 之徒蓋 能 之 矣、 Truly to recognise
good and evil, and sincerely love or hate it, was possible
only to disciples like Yen, Tseng, Min and Jan. 語蓋古
語 也、 The two sayings were probably ancient ones
quoted by Confucius. L. Contemplating good, and
pursuing it, as if they could not reach it ； contemplating
evil, and shrinking from it) as they would from thrusting
the hand into boiling water : 一 I have seen etc. Z.

aspicientes bonum quasi nequeant assequi ； ego audivi

hujusmodi proverbium. K. Men who, when they see

what is good and honest, try to act up to it, avoid it

as if avoiding scalding water etc. Couv, A la vue d'un
mal a eviter, se letirer com me si I'on avait mis la main

dans I'eau bouillante ； c'est un principe que j'ai appris

des anciens.

2. Or, Secluding themselves to excogitate their ideas,
(then) in the practice of right living exhibiting and expand-
ing their Way. C. 當時若 顏 子亦庶 乎此、 然
隱而 未見、 又 不幸而 资死、 In those days only
one like Yen-tzu approached to this, but he only succeeded
in its private not in its public manifestation, for unfortunate-
ly he died young. L. Living in retirement to study their
aims etc. Z. At latitantes domi ad riniandas suas

800

THE ANALECTS.

XVI. X, XI.

has a care for the consequences ； and when
he has opportunity for gain, his care is whe-
ther it be right ？

CHAPTER XL ― i . Confucius said :
" They look upon the good as if fearing not
to reach it, and upon evil as if testing scald-
ing water,' 一 I have seen such men, as I have
heard such sayings. 2. ' They dwell in
seclusion to think out their aims, and prac-
tise right living in order to extend their

801

思 敬、 疑 思 問、 忿

思 難、 見 得 • 思 義。

十一 子曰、 見善如

不及、 見 不善如

探 湯、 吾 見 其 人

矣、 吾 聞 其 語 矣。

I 居以求 其 志、

行 義 以達其 道、

XVI. XI， XII, XIII. THE ANALECTS.

notiones, et exercentes aequitateni ad prodendam siiam
doctrinam etc. K. But men who live in retirement etc.
Couv. Se preparer dans la retraite etc. etc. (et dans la vie
publique) pratiquer la justice, afin d'etendre au loin I'influ-
ence de sa vertu etc.

CHAPTER XII.— WORTHLESS WEALTH AND
PRAISEWORTHY POVERTY.— This chapter is a frag-
ment. The usual 孔子曰 is absent and the last clause
is disconnected, hence the last clause of XII， lo is usually
read here. See below, i, 、 A team of four horses.
For Duke Ching see XII. 1 1. Po-I and Shu-Ch'i see V.
22 : VII. 14. L. The duke King etc. the people did not
praise him for a single virtue. Po-I etc. died of hunger
etc. Z. mortis die, populus nullam invenit virtuteni quain
celebraret etc. K. but on the day of his death the peo-
ple had not a good word to say of him. Couv. A sa
mort le peuple ne trouva aucune vertu a loner en lui. Pe-i
etc. Le peuple n'a pas encore cesse de celebrer leurs
louanges, etc.

2. The clause already translated in XII. 10 q. v. is
believed to belong to and is generally read here, ― 誠 不
以 富、 亦 祗 以異、 其斯之 謂 與、 says ： 人
之稱不 在於富 而在於 異也、 Men do not
praise mere wealth, but exceptional (virtue and talent). Z.
' Vere non pensat divitias, sed solum pensat excellentiam,'
illud nonne de his dictum ？ Couv. ' non a cause de leurs
richesses, mais seulement a cause de ieur rare vertu.' Ces
deux vers de Cheu king ne peuvent-ils pas Icur etre ap-
pliques justement ？

CHAPTER XIII.— DISCIPLE AND SON, NO DIF-

802

THE ANALECTS. XVI. XI, XII, XIII.
± ±

m 稱

◦

之

叔

齊

見

口

子

几

之

〇

而

死

其

聞

亦

問

> 、

：民

餓

稱

之

公

, 、

有

於

斯

到

亍

有

m，

異

伯

之

于

首

伯

民

<歸

聞

魚

謂

今

陽

夷

無

千

未

principles,' ― I have heard such sayings, but
I have never seen such men."

CHAPTER XIL— I. Duke Ching of Ch'i
had a thousand team of horses, but on the
day of his death, his people knew of no
virtue for which to praise him. Po-I and
Shu-Ch'i starved to death at the foot of
Mount Shou-Yang, and down to the present
the people still praise them. 2. Does not
that illustrate this ？

乂 CHAPTER XIII.— I. Chen K'ang once
asked Po Yii : " Have you ever had any
lesson different from the rest ？ ，，

803

XVI. XIII.

THE ANALECTS.

FERENTIAL TREATMENT.— i. Chen K'ang is the
子禽 of 1. I o. 伯魚 was 鯉 the son of Confucius.
See Intro. V. 子苏 etc. And have you, sir, had any
special lesson? C, 亢以 私意窺 塞人、 疑必陰
厚 其 子、 K'ang spied on the Sage for selfish motives,
surmising that he certainly in private favoured his son. L.
Have you heard any lessons from yoiw father different etc.
Z. extraordinariam auditionem. K. any special lesson
from your father ？ Couv. des enseignements particuliers
qu'il ne communiquait pas a ses disciples.

2. The quickened steps were in token of respect. 無
以 言 Nothing- with which to talk, no refinement of con-
versation. L. No. He was standing alone oncd etc. If
you do not learn the Odes, you will not be fit to convers*
with. Z. Nisi studeas Versibus, non habebis unde
loquaris. K. If you do not study poetry, you cannot
make yourself agreeable in conversation. Couv. Un jour
qu'il se trouvait seul, com me je traversais la salle d'un pas
rapide, Avez-vous etudie le Cheu King ？ Pas encore.
n'aurez pas de sujets de conversation.

3. 無以立 Nothing on which to stand. L. If you
do not learn the Rules of Propriety, your character cannot
be established. Z. Nisi studeas Ritibus, non habebis
unde consistas. K. If you do not study the arts, you
will lack judgment and taste. Couv. Si vous ii'etudiez
pas le Li-Ki, votre vertu n'aura pas de fondement solide.

4. L. I have heard only these two things from him.
Z. Aiidivi hcec duo. Couv. Voila les deux enseigne-
ments que j'ai regus.

5. C. 孔子 之敎其 子無異 於 門 人、 故 陳

804

THE ANALECTS.

XVI. XIII.

fl 以

未

藥 M

— f ^ j"、

獨

乎

聞" /:

也

〇

鯉

詩 以

未

對

斯 鰓

不

禮

趨

也

學

鯉

二 退

學

乎

〇

而

日 鯉

不

詩

趨

未

者 而

對

過

又 退

乎

而

， 陳 1i

獨 而

對

過

営

2. " No," was the reply, " but he was once
standing alone, and as I hastened across the
hall, he remarked : ' Have you studied the
Odes ？ ' ' No,' I replied. ' If you do not
study the Odes,' he said, 'you will have
nothing to use in conversation.' On going
out I set myself to study the Odes. 3.
Another day, he was again standing alone,
and as I hastened across the hall, he asked :
' Have you studied the Rules of Ceremory ？ '
' No,' I replied. ' If you do not study the
Ceremonies, you will have no standing.' On
going out I set myself to study the Ceremo-
nies. 4. These are the two lessons I have
received."

805

XVI. XIII, XIV. THE ANALECTS.

允 以爲遠 其子、 Confucius taught his son no dif-
ferently from his disciples, so Ch'en K'ang thought he kept
his son at a distance. L. quite delighted, said, I asked
etc. 1 have heard about the Odes ； rules of Propriety ；
the superior man maintains a distant reserve towards his
son. Z. abstrahi a suo filio. K. does not treat even his
son with familiarity. Couv. le sage ne donne pas d'ense-
ignenients secrets et particuliers a son fils.

CHAPTER XIV'.— THE STYLE OF ADDRESSING
A PRINCESS. 一 C. In clauses of this description there is
no evidence to show by whom they were uttered, whether
they were ancient sayings, or the utterances of the Sage
himself. L. suggests that it may have been spoken to
rectify some disorder of the times. 妻者齊 "t(L Wife
means equality (with the husba;id). In 夫 k、 a Consort,
the 夫 is said to mean 扶 i.e. helpmeet. She modestly
styles herself 小 童 Little maid, i.e. handmaiden. As to
君夫人 the Commentators generally interpret it as
Prince's Consort. An unaccepted interpretation takes 君
as 主 an adjective, the directing Consort, referring to her
position as controlling the household. 寡 君 Our prince
of little virtue was the way they spoke of their ow n prince,
hence 寡夫人 was Our Consort etc. K. Madame ；
Aladame, my lady ； Our good little princess ； Madame,
your princess. Couv. Son aide ； petite fille ； Dame qui
aide le prince ； leur petite Dame ； Dame qui aide le prince.

806

THE ANALECTS.

XVI. XIII, XIV.

5. When Chen K'ang came away he re-
marked with delight, " I asked one thing and
obtained three, ― I have learnt about the
Odes, I have learnt about the Ceremonies,
and I have learnt that the Wise man keeps
his son at a distance."

CHAPTER XIV.— The wife of the Prince
of a State is called by the Prince himself
' Fu-ren.' The fu ren calls herself, ' Hsia
Tung.' The people of the State call her,
' Chim Fu-i'en ， When speaking of her to
one of another State they call her, ' Kua
Hsiao Chim ； ' but one of another State would
also call her, ' Chiin Fu-ren.'

山 几 as

一 得

鱧、 又

遠 ，其

邦 君

之、 曰

自

寡

之、

之

之、

君-

亦

喜 曰、 問

君子之

也。

妻、 君稱

人、 夫人

小 童、 邦

曰君夫

t£、 rn

日君夫

80；

XVII. I.

THE ANALECTS.

YOLU M E IX.

BOOK XVII.

RECORDING UNSUITABLE CALLS AND
SUNDRY MAXIMS.

CONTENTS. 一 The last book opened with the Chief of
the Chi clan, who had usurped the ducal authority. This
opens with Yang Huo, the Chi Comptroller, a Minister's
minister, see XVI, 2， 3 who had usurped his chief's power
with all which that included.

CHAPTER L -CONFUCIUS POLITE TO A US-
URPING MINISTER.— I. 陽 貨 His name was 虎、
See note on XVl. ^ 3 et al. C. He was nominally the
administrator of the Chi family, 季氏 家臣、 The
Chi family were administrators of I 一 u, the Duke being a
mere cipher. Yang Huo had confined his chief Chi Huan,
and sought to make himself sole administrator of Lii,
whence he was driven out in B. C. 502^ 陽貨嘗 囚桓
子 而專國 政、 He wanted Confucius to visit him, but
Confucius would not go, so Yang Huo sent him a present.

大夫有 賜於士 不得受 於' 其 家則 往拜其 Pg、

When a minister sent a present to a man of position, if the

latter were not home to receive it, it was his duty to go and
return thanks in person ； ― hence Yang Huo sent the pre-
sent when Confucius was out, who also timed his visit to

808

THE ANALECTS. XVII. I.

V O L O M E IX. .

BOOK XVI I.

RECORDING UNSUITABLE CAT 丄 S AND
SUNDRY MAXIMS.

t 子孔陽

拜 時歸孔
之、 其 孔 子；

CHAPTER I. 一 I . Yang Hiio wanted to
see Confucius but Confucius would not go to
see him, so he sent Confucius a present of a
sucking pig. Confucius, timing his visit
when the other would be out, went to tender

陽貨 第十七

貨 欲 nl^.

子不！

豚、 孔 子

也、 而件

809

XVII. I. THE ANALECTS.

escape the minister. 歸 is used in the sense of 饋、 L.

similar. Z. volebat conventum captavit tempus illius

absentiae offendit in via. Couv. choisit le moment ou

lang Houo n'etait pas chez lui.

2. 懷 etc. To embosom his precious gifts and mislead
. his country. 仁 might almost be translated patriot. ' 好
從事、 Liking to pursue state business, 歲 不 - 我與、
are taken as 歲不 爲 5fe 留、 the years do not wait for
Lis. 諾 is "Yes," "all right." C. 懷 寶 逑 邦、 謂 懷
藏道德 、不救 國之 迷亂、 means to hide one's
virtue and not succour the country in its tribulation. 丞、
數 也、 Frequently. 失 時謂不 及事饑 之會、
Not avail oneself of the opportune concurrence of events.
將 者且然 而 未必 之辭、 將、 （about to) means as
yet indefinite, i.e. Confucius gave a polite assent, though
^ with no real intention of serving under or advancing the
H aims of Yang Huo. L. Come, let me speak with you. Can
he be called benevolent who keeps his jewel in his bosom
and leaves his country to confusion ？ Anxious to be
engaged in public employment, and yet is constantly losing
the opportunity of being so ？ Right ； I will go into office.
Z. sinu recondens suum thesauruii], et tuibatum reliii-
quens suum legnuni, potcrit dici pius ？ A mans operari

publicis rebus prudens? anni baud nos nianent bene,

ego mox gerani magistratum. K. Whether he is a good
man who hides the treasures of his knowledge and leaves
his country to go astray. Misses every chance that comes
to him etc. Yes, 1 will enter the public service. Couv.
Celui qui ticnt son tresor (sa jfagesseJ^cacEe cans son sein,
et laisse son pays dans le trouble, nierite-t-il d'etre appele

8io

THE ArJALKCTS.

XVII.

his acknowledgements, but met him on the
way. 2. " Come he said to Confucius, " let
me have a word with you. For a man," he
said, " to hide his talent in his bosom,
and thus share in his country's misguidance,
can he be called a lover of his fellow men ？ ，，
" He cannot," was the reply. " For a man
who would like to take part in public affairs
to be continually losing his opportunity, can
he be called wise ？ '， " He cannot," was the
reply. " Days and months are passing by,

3 § 余. po 喟 ^ ？

曰、 來、 予與爾 一 一目、

曰、 懷 其 蠻、 而迷

其 邦、 可 謂 仁 乎。

曰、 不 可。 好 從 事、

而 ^ 失時、 可謂

^ 乎。 曰、 不 可。 日

逝矣、 歳不我

XVII. I, II.

THE ANALECTS.

bienfaisant? Bien ； j'cxcercerai un emploi, (quand le temps
en sera venu).

CHAPTER II.— BORN ALIKE BUT GROWING
UP UNLIKE.— -Or, The natures of men are mutually near,
in practice they are mutually apart. Here Confucius does
not declare whether man is by nature good, or merely in-
nocent ； though the former is implied in 中庸 I. i ；
Mencius was the first to introduce into the Confucian cult
the definite doctrine that man is by nature good ； Mencius
III. I. I. This clause forms part of the opening stanzas
of the 三 字 經、 C. 此 所 謂 性、 翁氣 臂而言
者也、 氣 質之性 固有美 惡之不 『司 矣、 然 以
其 而言 則 皆 不甚相 遠 也、 但 習於善 則
善、 習 於 惡 則 惡、 於 是 始相遠 耳、 Tiie
meaning of nature here is (not the moral nature, but)
the natural temperament, in which, indeed, men do differ
in respect of good and evil, but at the very outset none
differs greatly from another, those who are trained in good-
ness becoii e good and in evil evil, hence it is in the training
that the differentiation begins. 若言本 flij 'j 生 卽 是 锂、
理無 不善、 But if we discuss fundamentals then
human nature is li, and li cannot be anything but good. L.
says in regard to 氣質 that it is " his complex, actual
nature, with its elements of the material, the animal, and the
intellectual, by association with which, the perfectly good
moral nature is continually being led astray ，， in other words
St. Paul's "the flesh." L. By nature, men are nearly
alike, by practice they get to be wide apart. Z. homines
natura invicem approximant, morum consuetudinc invicem
distant. K. Men in their nature are alike, but by practice

812

THE ANALECTS.

XVII [, II.

tKe'years do not wait for us." "That is so,"

said Confucius, " I will take office presently."

CHAPTER II —The Master said : " By

nature men nearly resemble each other ； in

practice they grow wide apart."

813

與。 孔. 子 曰、 諾、 吾

將 仕矣。

二子曰 、性相 近也、

習 相 遠 也。

XVIL II, III.

THE ANALECTS.

they become widely different. Couv. Les liomnies soiit
to us semblables par leur nature (par leur constitution physi-
que et leurs faciiltes natu relies) ； ils different par les
habitudes qu'ils contractent.

CHAPTER III - ONLY THE WISEST AND DUL-
LEST NEVER CHANGE.— Or, Only the uppermost
wise and the lowermost stupid do not change. 移 To
move, change. C. 此承上 章而言 、人 之氣賀

相近 之中、 又有美 惡一定 、而非 習 之 所 能
移者、 This is a continuation of the last chapter. Along

with the natural similarity of human temperament there is a
definite admixture of good and evil, which no training can
remove. 程 子 says of the good who can never be shaken
there are two classes, 其 性 則 皆善也 、其 才則有
下 愚之 不移； those who are by nature altogether
good, and those with the unchangeableiiess of the very
stupid ； of the latter class there are two kinds, the 自 暴
自 棄者、 (themselves their own enemies) of Ivlencius
(IV. I. X) ; the 自 暴者拒 之以不 信、 the 自 棄
者 @ 絕之以 不爲； those who harm themselves by
thrusting goodness aside and not believing in it ； and those
who throw themselves away by putting it from them as
beyond their capacity. But he continues that the 下 愚
need not be ignorant men, on the contrary they may be
men of great ability, but by cutting themselves off from
goodness they reveal their real obtuseness. L. There are
only the wise of the highest class, and the stupid etc. who
cannot be changed. Z. non mutantur. K. men of the
highest understanding, grossest dulness, who do not change.
Couv. II n'y a que deux classes d'hommes qui ne

814

THE ANALECTS.

XVII. III.

下 子

愚； 0
不 唯

移 上

矢 tl

與

CHAPTER III.— The Master said : " It

is only the very wisest and the very stupidest
who never change."

815

XVII. Ill, IV.

THE ANALECTS.

changent jamais de conduite ； les plus sages (qui sont tou-
jours parfaits), et les plus insenses (qui ne veulent ni s'inst-
ruire ni se corriger),

CHAPTER IV.— A MISUNDERSTOOD JEST.— i.
Wu was in the district of 樹 .:、 and Tzu Yu (偃) was in
charge of it, VI. 12. L. translating from 備 旨 says it
was called Wu " from its position, precipitous and favoura-
ble to military operations, but Tsze Yew had been able, by
his course, to transform the people, and make them change
their mail and helmets for stringed instruments and sing-
ing." 弦 is a silk string for an instrument. C 弦、 琴
瑟 也、 Lutes and guitars. 子游以 禮樂爲 敎、
故 邑 人 皆 ！ 歌 也、 Tzu Yu educated them in the
arts of manners and music, hence the citizens were all play-
ing and singing. L. The Master having come to Woo-
ch'ang heard there etc. K. heard the sounds of" music
and singing amongst the people.

2. 莞 爾、 Smilingly. C. 小笑貌 、蓋喜 之也、
The appearance of a smile, that is was pleased with it, 因
言其治 小邑、 何 必 用此大 道也、 Why use
this great principle ( 禮 樂 ) in ruling so small a place ？
L. Why use an ox-knife to kill, a fowl ？ Z. jugulaturus
gallinam etc. K. with a mischievous smile in his look,
remarked, To kill a chicken why use a knife used for
slaughtering an ox. Couv. Pour tuer etc. couteau qui
sert a depecer les boeufs ？

3. C. 君子 小 人以位 言之、 The .two terms
are used in reference to position, ― ruler and ruled. The
phrase quoted was 常言 a general expression of the
Sage's. L. Formerly, Master, I heard you say, 一 When

816

THE ANALECTS.

VXlI. IV.

四

子

對

焉

爾

歌

子-

學

諸

曰

用

而

之

道

夫

曰

牛

笑

武

則

子

者

夫 -—

城、

愛

偃

子

割

子 •

聞

君

也

游

雞

兀

'絃

CHAPTER IV.— I. When the Master
came to Wu-ch'eng he heard (everywhere)
the sound of stringed instruments and sing-
ing; whereupon he smiled and laughingly
said, " Why use a cleaver to kill a chicken ？ ，，
3. " A while ago, Sir," replied Tzu Yu, " I
heard you say : ' When men of rank have
learnt Wisdom they love their fellowmen ； and

817

XVII. IV, V.

THE ANALECTS.

the man of high station is well-insLructecl, he loves men ；

easily ruled. Z. Sapiens praeses si studet sapi-

entiae etc. facilis mandatur. K. When the gentlemen of a
crountry are highly educated etc. sympathise wilh the
people ； amenable to government. Couv. I'etude ete.
rend les officiers bienfaisants et les homines du peuple
facile a gouverner.

4. 二 三子、 Boys, or Gentlemen. C. 嘉子游
之篤信 、又 以 解 門人之 a 也、 He commended
Tzu Yu's sincerity, and relieved the perplexity of his fol-
lowers. L. My disciples, etc. only in sport. Z. jocus
scilicet. K. Only spoken in jest. Couv. i\Ies enfants
etc. n'etait qu'une plaisanterie.

CHAPTER v.— HOPE SPRINGS ETERNAL.— Cf.
XVII. I. Date circa 501. i. C. Kung-shan Fu-rao, also
公 山 弗紐、 style 子浪、 was a minister of the 季 House,
who with 陽 虎 had confined the head of that family,
桓 子、 and now had seized the 季 fief of 費; the inten-
tion being to obtain complete control of 魯、 By 召 is
meant a formal invitation, which necessitated special envoys
and display. L. When he was holding Pe, and in an
attitude of rebellion, invited the Master to visit him etc. Z.
usurpata Pi, rebel lave rat. Couv. maitre de la ville de Pi,
s'etait revoke.

2. The first and last 之 are verbs ； There beiiig no
going at all, why must there be a Kung-shan's going.
C. says 末 is 無、 indicative not imperative, and inter-
prets thus : 道 旣 不 行、 無所 往矣、 何 必公山
之 往 乎、 Since your principles make no headway, there
is nowhere to go, why (of all places) must you go to

818

THE ANALECTS.

XVII. IV， V

五

公

山

弗

子

之

使
也

子'

人

0 欲

末 角
之 子:

以

之

耳

言曰道

則

也

when the common people have learnt Wis-
dom they are easily commanded ？， A. " My
disciples ! " said the Master, ''Yen's remark
is right, What I said before was only in
jest."

CHAPTER v.— T. When Kiing-shan
Fu-rao was holding Pi in revolt (against the
House of Chi), he sent for the Master, who
was inclined to go to him. 2. But Tzu Lu
was displeased, and said : "Verily there is

819

睥、 召、 子

路不説

XVII. V, VI.

THE ANALECTS.

Kung-shau ？ L. Indeed you cannot go ！ W hy must you
think of going" to see etc. Z. misquam ire est jam ； quid
nccesse K-s fcuniliani adire. K. Indeed, you cannot go.
Why should you think of going to see such a man ？ Couv.
II II 'est pas d'endroit oii il convienne daller. Quelle
1 ecessite y a-t-il d'aller trouver le chef de la fainillc Koung
chou.

3. 夫 etc. For, if one call me, is it likely to be in
vain ！ The 我 and 吾 arc emphatic, but the 其 is taken
impersonally. C. 登 徒哉、 言必用 我也、 He
would certainly make use of nie. 爲東 周言興 周道
於 東 方、 Means that he might revive the ancient
doctrines of Chou in eastern Lu, i.e. do in the eastern part
what Well and W'u had done in the western. 然 而 終
不 往 者、 知 其 必 不 能 改 故 也、 But he finally
did v.ot go, because he recognised it won id be impossible
to produce reformation. L. Can it be without sonic rea-
son that lie lias invited jl/£f If any one employ 111c may
I iiot make an eastern Chou ？ K. It cannot be for noth-
ing etc. I would establish a new empire here in the East.
Couv. Celui qui m'a invite, I'a-t-il fait sa ！" is unc intention
veritable etc. ne ferais-je pas levivre en orient les principes
des fondateurs etc.

CHAPTER YL— FIVE ASPECTS OF VIRTUE.—

C. 行 是 五 ：?} 則 心 存 而 H 得 矣、 lie who
does these five things will find his heart fixed and his prin-
ciples settled. 於 天下、 言 無適 而 不 然、 means,
he so acts wherever he goes,— even amongst tribes of bar-
barians. 五者 之目盖 因子張 所 不足 而言、
The five were thus detailed because Tzu Chang came short

820

THE ANALECTS.

XVII, V, VI.

0 爲 行 孔 周 我 豈 曰 山

nowhere at all to go, why then must you
think of going to Kung-shan ？ " 3. " Here
is one calling mc, and can he be doing it for
nothing" " ？ answered the Master. "If one

be willing to employ me, may I not make
an eastern Chou ？ "

CHAPTER VI. — TzCi Chang asked Con-
fucius the meaning ol Virtue, on which Con-
fucious replied : " To be able everywhere
one goes to carry five things into practice con-
stitutes Virtue." On begging to know what

821

也已、 何必公

氏 之 之 也 U 子

夭召我 者， 而

徒 哉、 如 有， 用

^、 吾 真爲来

乎。

六子張 問仁於

子 * 孔 子 曰。 能

五 者 於 天 下，

仁 矣。 請 問 之、

XVn. VI, VII. THE A、'ALECTS.

therein. 任、 倚 上 也、 Rely upon. L. To be able
to practice five things e\'er\- where under Heaven etc.
Gravity, generosity of soul, sincerity, earnestness and kind-
ness. If you are grave, you will not be treated with
disrespect. If earnest, accomplish much. If kind, employ
the services ot others. Z. Si obsequiosus, tunc non con-
temnetur, .. ...si sedulus, tunc habebit cftectuni ； si beneficus
etc. mandet aliis. K. Earnestness, consideration for
others, trustworthiness, diligence and generosity. Couv.

pratiquer cin^q c hoses pai tout et toujours, la gravite du

maintien, la grandeur d'ame, la sincerite, la diligence, et la
bienfaisance. La gravite du maintien inspire respect etc.

CHAPTER Vil.— HUXG UP LIKE A BITTER
GOURD. — I. a. caps i and 5. C. 佛 fi-'f^ 晉 大 夫、
趙氏之 中牟宰 111 、 Hsi was a minister of the
Chin State, commandant for I he Chao House of Chung
IUou， modern Honan 彰 i§ 府、 陰縣、 L. invit-
ing him to visit him etc. -

2. -昔 者 etc. Formerly Yu heard from you, Master,
saying etc. He, who in bis own person, is doing what is
not good. C. 親、 猶 自 也、 Himsdt. 不 入、 不
入 其 黨也、 Does not enter his party ； 何 晏 makes it
不 入 其國、 L. blaster, ormerly, etc. When a man
in his own person, is guilty of doing evil etc. not associate

witli him if ycu go to him, what shall be said ？ Z.

et niagistcr iilum adit ； quomodo hoc? K. will not asso-
ciate even with [ho<c who are nearh' related to him, ，、、'】ien
such etc. gu lit}- Of evil-doing. Couv. ne faisait pas societe
avec un homme engage dans ime entreprise coupable.
Convient-il que vous alliez le voir ？

822

THE ANAI-KCTS.

XML V/, VI r.

m 於 路 肸 以 則 信 不 寬、

君； K 諸曰、 S 使 有 則 « ft

they were, he was told : " They are respect,
niao-nanimitv, sincerity, earnestness, and
kindness. With respect you will avoid
insult, witli magnanimity you will win all,
with sincerity men \\ ill trust you, with
earnestness you will ha\'C success, and with
kindness you will be w ell fitted to command
others."

CHAPTER VII.— I. Pi Hsi sent a formal
invitation and the Master was inclined to go.
2. But Tzu Lu observed : " Once upon a
time, I heard you say, Sir, 一 ' With the man
who is personally engaged in a \\rongful
enterprise, the man of honour declines to

S23

七

善親也 子二 佛— 足 敏 衆

rg、 惠。 恭

寛 M 得

A 任 焉、

功， 惠 則

人。

子 欲 往。

昔者由

夫 子 曰、

身爲不

子不入

XVII. VII, VIII. THE ANALtCTS,

3' C. 碟、 薄 也 Thin, fine. 湟、 染 卓物、 To
dye or dip in some black substance, also described as 卑
攀 alum, or a strong lye ; 言 人之不 善不能 浼己、
IMeaning- that another man's misdeeds could not defile Con-
fucius. 磨 不 磷、 etc. 而後 無可無 不可、 When
a man can be' ground without his principles becoming
attenuated etc. he is then bey or; d formal permissions or
prohibitions. L. Yes etc. But is it not said that if a
thing etc. ground witliput being made thin ？ really w hite,
steeped in a dark fluid without being made black ？ Z.
durum ？ perfricatur quin attenuetur ； album, tingitur quin
nigrescat. K. really hard, you may pound it and it will
not crack ； really white, you may smirch it etc. Couv.
objet tres dur n'est pas entanie par le frottement?
objet essentiellenient blanc ne devient pas noir par le
teinture ？

4. Or, Am I then a bitter gourd, ― fit only to be hung
up and not eaten ？ C. 飽瓜 K 於一處 而不能
飮 食、 人 則 不 是也、 A bottle gourd hangs in
one place and cannot drink or eat, but men are different,
i.e. even Sage's need meat and drink. This is the usual
interpretation (see 備 旨 which says ：不 食言胃 不求食
非 謂不可 食 也)、 but the other seems more natural
and does the Sage more credit. L. Am I a bitter gourd ！
How can I be hung up out of the way of being eaten. Z.
Qui potero suspend i et non nianducare ？ K. Am I after
all only a bitter gourd to be hung- up and not eaten at all.
Couv. Suis-je done une courge ventrue, qui peut etre
suspend ue, et ne pas manger on n'etre pas mangee ？

CHAPTER VIIL— THE SIX VIRTUES AND

824

XVll. VII.
哞 也

、 o

子 佛
之 肸

往 以

iii 中
如 牟

associate.' Pi Hsi is holding Chung- mou in
revolt, what will it be like, Sir, your going
there ？ ，，

3, " True," said the Master, " I did use
those words, but is it not said of the really
hard, that you may grind it but it will not
grind down ； and is it not said of the really-
white, that you may dye it but it will not
turn black ？ 4. Am I indeed a bitter gourd ！
Can I, like that, be hung up and not eaten ！ "

825 -

THE ANALECTS.

系權

曰

乎

是

之

吾 q

白

磨

何 0

能

豈

乎

而

ill

子

魏

i 皇

不

曰

而

瓜

而

曰

不

也

不

堅

有

XVII. VIII.

THE ANALECTS.

THEIR SIX ECLIPSES.— I. The six words, or virtues,
are 仁、 智、 信、 直、 勇、 and 剛； and the six things
that throw their baleful shade over them are 愚、 蕩、 賊、
絞、 亂 and 狂、 The virtues are hidden from sight by
the vices induced through neglect of training. C. 蔽、
遮 掩也、 To throw into the shade, obscure, dull, eclipse.
L. Yew, have you etc. to which are attached six becloud-
ings etc. Z. sex notiones cum suis sex obstructionibus.
K. the six virtues and their failures. Couv. six paroles
etc. et les six ombres etc.

2. C. 禮 君 子 問 更 端則起 而對、 Accord-
ing to rule, when a superior asked some point, the inferior
stood up to reply ； that is why Confucius asks Tzu Lu to
sit down, see 禮 言己、 I Part I, iii, 21.

3. To take pleasure in goodness but not to take pleasure
in studying (its principles) , that which puts in the si a le
here is indiscretion. C. 六 言皆善 德、 然 徒好之
而不 學以明 其狸、 則各有 所 蔽、 The six
words are all admirable characteristics, but if one only
enjoys them without studying to know the principles
involved in them, then each has its own overshadovver. 愚
若 可 PS 可岡 之類、 Like those who are easily taken
in, cf VI 14. 蕩、 謂 窮高極 廣而無 所 止、
Means those who wander far and wide in their pursuits,
with never a resting place ； vague and superficial ； 備
says like the speculations of Lao-tzu and Chuang-tzu. 賊、
言胃 傷害於 物、 Injurious to others. (絞 is described
by 備旨 as 急 切 如證父 攘羊之 類而不 能
容、 eager and unable to hold anything back, like the son
who testified against his father for appropriating a sheep).

826

THE ANALECTS.

XVII. VIII.

智

對

八

子

不

其

- —

iff.

委
不

y^、

由

也

仁

蔽

其

愚；

不

居、 二'

矣

蔽

好

吾

乎

聞

CHAPTER VIII. — I. The Master said ：

"Yu， have you ever heard of the six good

words and the six things that obscure

them ？ " " Never," was the reply. 2. " Sit

down then, and I will tell you " 3. "Love

of kindness without a love to learn finds

itself obscured by foolishness. Love of

knowledge without a love to learn finds

827

XVII. VIII, IX. THE ANALECTS.

勇者剛 之發、 The product of strength of character.
剛 者 勇 之體、 The substance from which courage
springs. 狂 躁率、 Haste, impatience, intolerance. Tzu
Lu deemed courage a virtue, but through not learning to
control it he lost his life. L. There is the love of being
benevolent without the love of learning, — the beclouding
here leads to a foolish simplicity ； knowing, dissipation of
mind ； sincere, injurious disregard of consequences ；
straightforwardness, rudeness ； boldness, insubordination,
firmness, extravagant conduct. Z. Amare humanitatem
sine amare discendi, hujus vitium, inscitia ； scientiam, evaga-
tio ； fidelitatem, offensio ； ingenuitatem, imprudentia ；
strenuetatem, perturbatio ； fortitudinem, temeritas. K.
First, there is the mere love of morality ； that alone, without
culture, degenerates into fatuity ； knowledge, dilettantism ；
• honesty, heartlessness ； uprightness, tyranny ； courage,
recklessness ； strength of character, eccentricity. Couv.
Le defaut de celui qui aime a se montrer bienfaisant, et
n'aime pas a apprendre, c'est le manque de discernement ；
la science, tomber dans I'erreur ； tenir ses promesses, nuire
aux autres ； la franchise, d'avertir et de reprendre trop
librement etc. ； du courage, troubler d'ordre ； fermete
d'ame, la temerite.

CHAPTER IX. — THE EDUCATING INFLUENCE
OF POETRY. ― I. This is said to have been uttered
after Confucius had completed his editing of the Odes, and
perhaps (( the Odes " would be a more correct term than
"Poets" or "Poetry." 夭 The, this. C. /J、 子、 弟
子也、 Disciples. L. My children, why do you not
study the Book of Poetry. Z. O filioli, quare etc.

828

THE ANALECTS. XVII. VIII, IX

九

子-

也

岡！!

也

道

也

狂

不

其

不

其

小

好

蔽

好

子、

也

勇

也

信

何

其

不

其

不

莫

蔽

好

猎 5

好

itself obscured by loose speculation. Love
of honesty without a love to learn finds itself
obscured by harmful candour. Love of
straightforwardness without a love to learn
finds itself obscured by warped judgment.
Love of daring without a love to learn finds
itself obscured by insubordination. And love
for strength of character without a love to
learn finds itself obscured by intractability." .

CHAPTER IX.— 】• The Master said:
"My young disciples, why do you not study

829

XVII. IX, X.

THE ANALECTS.

Carminum libro. K. poetry. Couv. Mes enfants, etc.
Cheu King.

2. C. 感、 發 志 氣、 Stimulate the will. L. The

Odes serve to stimulate the mind. Z, possumus nos
excitare. K. Calls out the sentiment. Couv. nous
exciter a la pratique de la vertu.

3. C. 考、 見 得 失、 To examine one's progress.
L. for purposes of self-examination. Z. possumus nos
inspicere. K. stimulate observation. Couv. a nous ex-
aminer nous-menies.

4. C. 和而不 流、 To sociability and not to
roaming. L. the art of sociability. Z. possumus
sociales evadere. K. enlarges the sympathies. Couv.
a traiter convenablement avec les liommes.

5. C. 怨而不 怒、 V exation borne without anger. -
L. regulate feelings of resentment. Z. possumus jure
indignari. K. moderate the resentment felt against injus-
tice. Couv. a nous indigner justement.

6. L. From them you learn the more immediate etc.
Z. propiori servire patri, I'emotiori etc. K. while it has
lessons for the duties of social life. Couv. a reniplir nos
devoirs etc.

7. L. From them we become largely acquainted with
etc. Z. et multa scire de avium etc. K. At the same
time makes us acquainted, with the animate and inanimate
objects in nature. Couv. II nous fait connaitre beaucoup
etc.

CHAPTER X.— WITHOUT POETRY LIKE FAC-
ING A BLANK WALL.— C. 爲 5t 學也、 To learn,
so to speak. The two are the titles of the two first books

830

THE ANALECTS.

XVII. IX, X.

南

伯 4

^ 於

遠

以

以 詩

召

魚

#一

之

m 詩、 二

南

獸

事

邇、

"HT 可

矣

草

君

之

以 以

the Poets ？ 2. Poetry is able to stimulate
the mind, 3. it can train to observation, 4
it can encourage social intercourse, 5. it
can modify the vexations of life ； 6 from it
the student learns to fulfil his more imme-
diate duty to his parents, and his remoter
duty to his Prince ； y and in it he may
become widely acquainted with the names of
birds and beasts, plants and trees."

CHAPTER X.— The Master said to his
son Po Yii : (( Have you done the Chou

' 831

學 夫

111

跑 \ w.

五

羣、 可

-. ^識

木 之

十 子 謂

爲 周

XVII. X, XI, XII. THE ANALECTS.

in the Odes ； 所言皆 ft 身齊家 之事、 their con-
tents all relate to self culture and regulation of the family.
正 牆 面、 etc. —物無 所見、 一步不 可行、
Not a thing visible, nor a step possible. L. Do you give
yourself to etc. The man who has not studied etc. wall.
Is he not ？ Z. tu an non operaberis etc. K. A man
who has not studied those books will be out of his element
wherever he goes. Couv. Etudiez-vous etc n'est-il pas
comme un homme qui se tie nd rait visage tourne vers un
mur.

CHAPTER XL— VAIN OBLATIONS.— The meaning
seems to be that an offering, whether to the living or the
dead, or, the material of worship in general, does not
constitute jf|§、 any more than do mere instruments consti-
tute music. The offering is a token of reverence as the
instruments are tokens of harmony. C. 敬而 將之. 以

玉帛則 爲鱧、 和 而發之 以鐘鼓 則 謂 樂、

Respect and its exhibition in gems and silk is li ; harmony

and the expression of it according to li is the meaning of
music. L. " It is according to the Rules of propriety,."
they say ； " it is etc,'' Are gems etc. all that is meant by
propriety. " It is Music eh ？ Z. Ritum dici, ritum
nuncupari, qui inquam gemmas et serica significat ？ K.
Men speak about Art ！ Art ！ Do you think that merely
means painting and sculpture. Couv. Ouand on park
d'urbanite et qu'on vante I'urbanite, veut on parler seule-
ment des pierres precieuses etc,

CHAPTER XII.— AFRAID OF BEING FOUND
OUT.— C. 厲、 威 嚴也、 Stern, 荏、 柔 弱也、
IVeak. 小 人、 細 民也、 One of the petty kind. 穿、

832

THE ANALECTS. XVII. X， XI, X T.

十 十

mnvm

子 乎

云

玉

子

牆

南

，

曰 哉

、

樂

帛

面

召

人

色

鱧

而

齊

而

鐘

乎

云

立

其

不

而

鼓

鱧

也

猶

爲

內

樂

云

正

周

Nan and the Chao Nan ？ The man who does
not do the Chou Nan and the Chao Nan is
as if he stood with his face right up against a
wall, eh ? ，，

CHAPTER XL— The Master said : " Of-
ferings ！ ， they say, ' Offerings ！ ， Can mere
gems and silk be called offerings ？ ' Music ！ ，
they S3v， ' Music ！ ' Can mere bells and
drums be called music ？ "

CHAPTER XIL — the Master said:
" He who assumes a stern appearance while

833

XVII. XII, XIII. THE ANALECTS.

穿 壁、 Dig through a partition wall. 窬、 踰 聽、 Climb
over a wall. 言 其無實 盜名而 常畏人 知也、
It means that he has imposed a baseless character on people,
and is in constant dread of being found out. L. He who
puts on an appearance of stern firmness, while inwardly he
is weak etc. small, mean people ； 一 yea, is he not like etc, ？
Z. habitu severi, intus autem flaccidi etc. K. austere in
his look, but a weakling and a coward at heart, .... ..sneak-
ing thief or a cowardy pickpocket. Couv, Ceux qui en
apparence sont rigides observateurs des preceptes de la
sagesse, et au fond n'ont aucune energie, ne resseniblent-ils
pas a ces homines de la lie du peuple qui (la nuit) passent
a travels ou par-dessus les murs pour voler etc.

CHAPTER Xm. — LET WELL ALONE.~C. 鄉
者 MS 俗之 意、 Has the meaning of common, vulgar.
原 i\s 愿、 Honest. 鄕 原、 鄕 人 之愿者 也、 The
honest man amongst his villagers. The meaning is brought
out by Mencius VIT. ii. 37. Wan Chang asked : " Their
whole village calls them honest men, and wherever they
go they are honest men, why did Confucius call them
despoilers of (or robbers of) virtue ？ '， Mencius replied,
" If you want to prove them in the wrong, you can raise
nothing against them. If you would blame, there is nothing
to blame. They follow current customs, and throw in their
lot with an unclean generation, assuming to be conscienti-
ous in heart and pure in action so that others are pleased
with them, moreover, they think themselves right, hence
you cannot take them with you in the ways of Yao and .
Shun." Their motto is ；一生 斯 世 也、 爲 斯 仳 也、 善
斯 可矣、 " Being born in this age, live as this age does,

834

THE ANALECTS. XVIl. XII, XIII.

賊

子

m 猶

蓰

也

曰

i — 墨

穿

鄕

職

之

小

次

—JUL

之

也

其

inwardly he is a weakling, can only be com-
pared with the common herd ； indeed is he
not like the thief who sneaks through or
skulks over walls ？，，

CHAPTER XIII. — The Master said
" Your honest countryman is the spoiler ol
morals."

- 835

XVIT. XIII, XIV， XV. THE ANALECTS.

be good and let that suffice." The meaning seems to be,
Your good old tory is a barrier to progress. L. Your
good careful people of the villages are the thieves of virtue.
Z. vicorum integerrimi sunt virtutis pernicies. K. Your
meek men of respectability etc. unmercifully destroy all
sense of moral sentiment in man. Couv. Ceux qui pas-
sent pour liommes de bien etc. ruinent la vertu.

CHAPTER XIV.— LIGHTLY COME, LIGHTLY
GO. 一 C. The Wise man stores up what he hears and
experiences, for the nourishment of his character ； to hear
by the way and talk about it as he goes along is to lose it.
L. To tell, as we go along, what etc. is to cast away our
virtue. Z. in via audita statim in via enunciare, virtus est
projectio. K. To preach in the public streets the com-
monplaces which you have picked up in the way is to
throw away all your finer feelings. Couv. Repeter en
chemin a tous les passants etc. c'est jeter la vertu au vent.

CHAPTER XV.— ANXIETY ABOUT POSITION
INDUCES SERVILITY.— I. C. g|5 夫、 庸 惡 陋
劣 之稱、 A term for the despicable and low down. L,
There are those mean creatures ！ How impossible it is
along with them etc. Z. abjecti homulli ！ qui possis etc.
K. These despicable men etc. Couv. Convient-il (de
fa ire admettre a la cour) des hommes abjects, et de servir
etc.

2. The 之' it ' may mean office or desire. 備 旨
says it means 富 貴 wealth and honours. L. While
they have not got their aims their anxiety is how to get
them etc. Z. li cum nondum id obtinuerint, anguntur ut
illud obtineant etc. K. Before they gain their position,

836

THE ANALECTS

XVII. XIV', XV.

CHAPTER XIV. — The Master said:
" To proclaim on the road what you hear on
the way is virtue thrown away."

CHAPTER XV.— I. "These servile fel-
lows ！ " said the Master. " How is it possible
to serve one's Prince along with them ？ 2,
Before obtaining their position they are in
anxiety to get it, and when they have got it

837

子 曰-

說、 德

十五 fv^ . 日-

事 君

未 得

道 聽而塗

之 棄也。

量. ttS n 奥

也 、 與 哉。 k

之 也、 患 得

XVII. XV， XVI.

THE ANALECTS.

their only anxiety is how to obtain it etc. Couv. Avant
d'avoir obtenu les charges, ils ont en peine de les obtenir etc.

3. C. 小 則 lit 癰 砥 痔、 大 則殺父 與君、 皆
生於 患失而 已、 The lower in rank perform the
most loathsome offices, the higher are parricides and regi-
cides, all through fear of losing their position. L. When
they are anxious lest such things should be lost, there is
nothing to which they will not proceed. Z. nihil erit quo
non pertingant. K. nothing which they would not do.
Couv. Aloi's, ils ne reculent devant aucun crime, pour
etc.

CHAPTER XVI.— THE FAULTS OF THE ANCI-
ENTS HAD GROWN INTO VICES.— [ • 或是之 ;
或 Perhaps 仁 there is the non-existence 之 of 是 these.

C. 氣失 其平則 謂 疾、 氣禀之 偏 者 赤謂之
疾、 When the physical temperament has lost its balance
it was called 疾 ； so also when there was obliquit/ of the
disposition. L. Anciently men had their failings, which
now perhaps are not to be found. Z. tres defectus. K.
three kinds of imperfections in their character. Couv.
sujets a trois defauts.

2. C. 狂 者、 志 願 太 高、 Wills too high, inde-
pendent, too high-spirited. 肆， 胃不拘 /J 、節、 Were
not held by minor restraints. 蕩 貝 ij S 大 閑矣、
Overstep the greatest bounds. 矜 者 持守太 嚴、
Holding themselves too stiffly. 廉 謂 桉 角 哨 厲、
Angular and severe. 忿良 貝 Ij 至於爭 矣、 Anger
and offence result in wrangles. 愚者 暗昧不 明、
Unenlightened, ignorant. 直 謂徑 行而 遂、 Taking
the straightest road, 則挾 禾丄妄 作矣、 Cherish-

838

THE ANALECTS. XVII. XV, XVI.

也狂 是有' 無失

they are in anxiety lest they lose it; 3. and
if men are in anxiety about losing their posi-
tion there is no length to which they will not
go."

CHAPTER XVL— I, "In olden times,"
said the Master, " the people had three faults,
which now - a-days perhaps no longer exist
2. High spirit in olden times meant liberty
in detail, the high spirit of to-day means
utter looseness. Dignity of old meant re-
serve, dignity to-day means resentment and

之、 旣 得 之、 患

, 之。 il^ 患 失 之、

所不 至矣。

十六 曰、 古者、 民

三 疾、 今 也、 或

之 44 也。 .kl 之

也肆、 今之狂

蕩、 古 之矜也

839

XVII. XVI, XVII, XVIII. THE ANALECTS.

ing secrecy in order to act improperly. L. The high-
minded ness of antiquity showed itself in a disregard of
small things ； wild license ； stern dignity, grave reserve,
quarrelsome perverseness ； stupidity, straightforwardness,
sheer deceit. Z. Priscorum spiritus elatio erat lascivula,
effrenatio ； se Veritas, rigida, iracunda pugnacitas ； ruditas,
simplex, versutia et nil aliud. K. Passionate, impetuous men
in old time loved independence, wild licence ； proud men,
modest and reserved, touchiness and vulgar bad temper ；
simple men, artless and straightforward, hides cunning.
Couv. ceux qui avaient de grandes aspirations, negligeai
ent les petites choses, licence ； constant dans leurs resolu-
tions, peu accessibles, coleres et intraitables ； ignorants,
simples et droits, fouibes. .

CHAPTER XVIL— A repetition of i. 3.

CHAPTER XVIII.— TRIUMPHANT WRONG IS
ABHORRENT.— C. 朱、 正色、 Red is a virgin
colour ； 紫、 間 色 cf X. 6, purple is a mixed colour (of
black and red. the black dulling the red). 雅 正也、 Ya
means correct, (but cf IX. 14). 覆、 傾 敗也、 Over-
turn and ruin. The keen tongued can make things look
the very opposite, the worthy unworthy and vice versa, so
that if a Prince believed them, it would not be difficult to
overthrow his country. L. I hate etc. takes away the
lustre of vermilion ； songs of Cheng confound the music of
the Ya, sharp mouths overthrow kingdom etc. Z. odi
ostrum detrahens minio ； perturbantes graviorem musicaiii ；
acutum OS etc. K. scarlet dims the perception for ver-
milion ； modern popular airs etc. spoil the taste for good
music ； smartness of speech etc. Couv. Je n'aime pas la

840

THE ANALECTS. XVII, XVI, XV", XVIH.

offence. Simple-mindedness of old meant
straightforwardness, simple-mindedness to-
day is nothing but a mask for cunning.

CHAPTER XVII.— The Master said:
" Artful address and an insinuating demean-
our seldom accompany Virtue."

CHAPTER XVIIL— The Master said :
" I hate the way in which purple robs red of
its lustre ； I hate the way the airs of Cheng

841

今之 矜也忿 c

古之愚 也直、 今

之愚也 、詐而 a

矣。

十七 子 曰、 巧 言. 令 色、

鮮 矣仁。

十八 子 曰、 惡 紫 之 奪

朱也、 惡 鄒聲之

亂 雅 樂 也、 惡 利

XVII. XVIII, XIX, XX. THE ANALECTS.

couleur pourpre, parce qu'elle est plus foncee que le rouge
etc. Je deteste la musique etc. plus brillante que la bonne
musique. Je hais les langues bavardes etc.

CHAPTER XIX.— THE SILENCE OF HEAVEN.
― Or, I want to do without talking. C. 學者多 以

言語觀 ffi 人 而 不察 其天 狸 流行 之實、
Most of the disciples viewed the Sage through his words

only, and did not examine into the fact of the universal

principles behind them. L. I would prefer not speaking.

Z. ego velim non amplius loqui. K. I would rather

not speak at all. Couv. Je voudrais ne plus parler.

2. C. Tzu Kuiig was exactly of the type above re-
ferred to 正以 言語観 人、 L. What shall we
have to record ？ Z. transmittemus. K. What shall we
learn from you to be taught to others. Couv. transniet"
tront-ils a la posterite.

3. Or, What does Heaven say ？ C. 四時 行、 etc.
不待言 而可見 、聖 人一動 一靜莫 非妙道
精義 之發、 亦天而 巳、 豈 待言而 顯哉、 The
four seasons run etc. and you do not wait for them to say
so to see the fact. So every motion of the Sage was a
revelation of his profound Truth and essential rectitude,
indeed (a manifestation of) Heaven itself, and why wait for
speech to see him revealed. L. Does Heaven speak ？
continually being produced, but does Heaven say anything.
Z. coelum qui unquani loquitur ？ K. Look at the
Heaven there ； does it speak ？ Couv. tous les etres
regoivent I'existence. Est-ce que le Ciel parle jamais ？

CHAPTER XX.— A LESSON IN MANNERS. —
將 命 者、 See XIV. 47. C. 孺 悲 ； @ 人、 嘗學士

842

THE ANALECTS. XVII. XVIII, XIX, XX.

二 十

十 九

孺 t

k 物

焉

曰

子二

子-

悲

生

四

子三

則

二

里

之

欲

時

小

予

覆

見

天

声

天

子

欲

邦

孔

何

焉

何

如

無

家

子

百

述

不

曰

者

pervert correct music ； and I -hate the way in
which sharp tongues overthrow both states
and families."

CHAPTER XIX— I. I wish I could do
without speaking," said the Master. 2. " If
you did not speak, Sir," said Tzu Kung,
"what should we disciples pass on to
others ？ ，， 3. " What speech has Heaven ？ ，，
replied the Master. " The four seasons run
their courses and all things flourish, yet what
speech has Heaven ？ "

CHAPTER XX.— Ju Pei wished to see

843

XVII. XX， XXI.

THE ANALECTS.

喪禮於 孔子、 當 時必有 以得罪 者、. Jn Pei

was a man of Lu, 〜vho had studied official monrning under
Confucius, to whom at this time he must have given some
offence. Cf 禮 言己 XVIII. IL i. 22. Confucius took this
mode of bringing it home. Possibly it was a lesson in
manners to Ju Pei 一 a lesson which has not been without
formative influence on Chinese character.

CHAPTER XXL— THE BURDEN OF THREE
YEARS' MOURNING.— I. Or, asked about the three
years' mourning, saying, A year is already a long time.
The three years of mourning at that time, as now, meant
mourning in three years, that is 25 or 27 months. Before
the CIiou dynasty it meant three full years. This mourn-
ing necessitated the laying aside of all duties, the wearing
of sackcloth (or mean clothes), the eating of poor food,
much weeping and wailing, and, when stringently carried
out, the presence of the mourner in a hut 誌 陰 by the
grave for three years. See 禮 言己 XXXI. When Con-
fucius died TzLi Kung remained by his grave for three
years. Tsai Wo the sceptical VI. 24, the lazy V. 9, the
eloquent XL 2， very sensibly thought one year of such a
useless burden sufficient, and advances two arguments one
from human affairs, and one from nature. C. 期、 周年
也、 A complete year. Same as 莽 XI， lo. L. Tsae
Go asked etc. saying that one year was long enough. K.
idem. Z. quando anni cui'sus jam sit diu multumque.
Couv. assez long.

2. C. 恐居喪 不習而 崩壤、 He feared that
the neglect of Decorum and Music during mourning would
result in losing them. L. If the superior man abstains

844

THE ANALECTS.

XVII. XX, XXI

十

子

年
不

久

我
問

f\\r

而

使
之

之

八

孔

出
戶、

取

、 以

年 間 取 ； 离
之 之瑟將

Confucius, who excused himself on the
ground of sickness, but when his messenger
had gone out at the door, he took up his
harpsichord and began to sing, so that J u Pei
might hear it.

CHAPTER XXL— I. Tsai Wo asking
about the three years' mourning suggested
that one year was long enough. 2. " If,"
said he, "a well-bred man be three years

84s

XVII. XXI.

THE ANALECTS.

etc. from the observances of propriety, those observances
vvill be quite lost etc. Z. non exerceat ritus, ritus pro-
fecto exolescunt. K. For if a gentleman neglects the
Arts and usages of life etc. lose his knowledge of them.
Couv. Si le sage s'abstient de remplir les devoirs de con-
venance etc. tomberonl' cn desuetude.

3. Or, the old crop passes away, and a new crop
springs up. C. 沒、 盡也 Finished. 升、 登 也、 (i.e.
登 倉） ascends (into the granary). 燒、 取 火 之 木、
The wood used for obtaining fire. 鐵 ']; 養 改 火 、 The
twirling igniters change their fires, i.e. in 春 Spring, 偷 柳、
elm and willow ； in 夏 summer, 棄杏、 date and almond ；
in 夏季 the last month of summer, 桑拓、 mulberry
and silkworm oak ； in 秋 autumn, 祐 槽 oak and ？ ； in 冬
winter, 槐 擅 locust and sandal. L. Within a year the
old grain is exhausted, and the new grain has sprung up,
and in procuring fire by friction we go through all the
changes of wood for that purpose. Z. novae fruges jam
ascenderunt in a ream ； et terebrans scalptoriuni mutavit
ignem. K. Again etc. old corn is mown away to give
place to new etc. burn through all the different kinds of
wood produced in all the seasons. Couv. les grains
anciens sont consumes, les nouveaux sont recueillis ； les
diffe rentes sortes de bois ont tour a tour donne du feu
nouveau.

4. C. After a parent's encoffinment a son should eat
liquid food 粥、 and wear sackcloth, and after burial eat
coarse grain, drink water and wear plain garments. At
the end of a year he may begin to enjoy vegetables and
fruits, and wear a mourning cap and coloured silk facings,

846

THE ANALECTS.

XVll. XXI.

安

女

夫

可

升、

榖

爲

鱧

則

安

鑽

旣

必

爲

乎

矣

嫁

力②

沒

璩

夭

子四

改

新

必

夫

安五

禾又

崩。

年

君

於

食

旣

不

without exercising his manners, his manners
will certainly degenerate, and if for three
years he make no use of music, his music
will certainly go to ruin. 3. (In a year), the
last year's grain is finished and the new grain
has been garnered, the seasonal friction sticks
have made their varying fires, 一 a year would
be enough."

4. " Would" you, then, feel at ease in eating
good rice and wearing fine clothes ？ " asked
the Master. " I should," was the reply.

5. " If you would feel at ease, then do so ；
but a well-bred man, when mourning, does

847

XVII. XXI， XXII. THE ANALECTS.

but his mourning waist- cord he retains, and he may not eat
fine rice or wear brocades. L. eat good rice and wear
embroidered clothes, would you feel at ease ？

5. C. 旨亦 甘也、 旨 also means 甘、 L. superior
man, during the whole period of mourning, does not enjoy
pleasant food which he may eat etc. Therefore he does
not do what you propose. But now you feel at ease and
may do it. Z. comedens exquisita non gustat etc. ideo
non faciet. K. does not enjoy good food when he eats it
etc : therefore he does not do etc. Couv. ne trouve
aucune saveur aux mets les plus exquis etc. Pour vous, si
vous pouvez vous resoudre a le faire, faites-le.

6. C. 懷、 抱 也 Embrace, nursing. 有 三年之
愛 於、 is not read as three years love to his parents, but
as in text. 備 旨 says the 愛 refers to 戀 抱 parental
nursing. This was said * for repetition to Tsai Wo, to
prevent his taking Confucius' assent as really intended.' L.
This shows Yii's want of virtue. It is not till a child etc.
that it is allowed to leave the arms etc. universally observed
throughout the Empire. Did Yii enjoy the three years'
love of his parents. Z. Yu habetne triuni annorum
amorem in suos parentes. K. What a mean man without
moral feeling he is ！ I wonder if he was one who did not
enjoy the affection of his parents when he was a child ！
Couv. Yu a mauvais coeur. Les parents portent etc.,
c'est pour reconnaitre ce bienfait, que le deuil etc. a ete
adopte partout. Yu n'a-t-il pas ete I'objet de la tendresse
de ses parents durant trois annees ？

CHAPTER XXII. —EVEN CHECKERS BETTER
THAN GORGING.— The comma is always placed after

848

THE ANALECTS.

XVII. XXI.

於

也

下

^免

子

爲 爲

居

不

子

其

有

之

三 於

生

予

處

，

之

父

二

通

年 父

二

之

宰六今

不

聞

居

母

年

喪

之 母

气

不

我

樂

乎

, 、一

111

喪 之

然

仁

tis 、安

故

不

食

予

天 '晴

後

子 則

不

7r«

旨

not relish good food when he eats it, does
not enjoy music when he hears it, and does
not feel at ease when in a comfortable dwell-
ing ； therefore he avoids those things. But
now you would feel at ease, so go and do
them." •

6. When Tsai had gone out, the Master
said : " The unfeelingness of Tsai Yii ！
Only when a child is three years old does it
leave its parents' arms, and the three years'
mourning is the universal mourning every-
where. And Yii, ― was not he the object of
his parents' affection for three years ！ ，， .

849

XVII. XXII, XXIir. THE ANALECTS.

終日、 not after 飽食、 C. 博、 局 戯也、 A game of
chess, ― said to resemble draughts, and played with twelve
pieces on the board. 炎、 圍恭 也、 Chess played
with 300 pieces on a board with 289 lines, that is 324
squares, the men being placed on the lines ； the modern
board has 361 lines, or 400 squares. The invention of the
game is attributed to the Emperor Yao. 丁 he 象 |jt game
has only 32 pieces and closely resembles the Western
game. Its invention is credited to 武王 the founder of
the Chou dynasty ； but whether it was originally intro-
duced from India, or from China into India and thence
west is question for research, g 止也、 For 賢 see
XI. 15. C. says the Sage does not here teach men to
play games, but uses an extreme illustration to show the
evil of laziness. L. Hard is the case etc. mind to any-
thing good. Arc there not gamesters and chess-players.
To be one of these would still be better etc. Z. At num
non talos et scrupos ？ hos ducerc adhuc sapientius quam
abstinei e. K. Simply eats two full meals without etc. Are
there not such things as gambling and games of skill ？ To
do one of these things even etc. Couv. Quand oii ne fait
que boire et mange etc. qu'il est difficile de devenir ver-
tueux ！ N'a-t-on pas»des tablettes et des ecbecs ？ Mieux
van d rait se livrer a ces jeux etc.

CHAPTER XXIIL— RECTITUDE HIGHER THAN
VALOUR. — C. 尙、 上 之也、 Exalts it. 君子爲

亂、 小 A 爲盜、 皆以 位而言 者也、 The Chun-
tzu turning rebel and the hsiao ren turning bandit, both
refer to social position. 篛以 爲尙貝 ij 其奥也 大矣、
He who highly esteems rectitude will also be of great.

850

THE ANALECTS. XVII. XXII, XXIH.

CHAPTER XXII. —The Master said :
" How hard is the case of the man who stuffs
himself with food the livelong day, never
applying his mind to anything ！ Are there
no checker or chess players ？ Even to do
that is surely better than nothing at all."

CHAPTER XXIIL— Tzu Lu once asked :
"Does a man of the superior class hold
courage in estimation ？ " " Men of the

85.1

二 十二子 曰， 鉋

無所用

哉、 不 有

乎、 爲 之、

JIT

一 I 十三 子 路曰，

勇乎。 子

義以爲

食 終 日_

心， 難 矣

博奕者

猶賢乎

君 子 尙

曰、 君子

上、. 君 子

XVII. XXIII, XXIV. THE ANALECTS.

courage. L. The superior man holds righteousness to be
of highest importance. A man in a superior situation hav-
ing valour etc. will be guilty of insubordination ； one of the
lower people etc. commit robbeiy. Z. sapiens justitiam
habet uti primam : dignitate eminens etc. erit turbulentus :
privatus homo etc. erit latro. K. A gentleman who has
valour etc. is likely to commit a crime. A man of the
people etc. become a robber. Couv. Un homme eleve
en d ignite qui a de la bravoure etc. trouble le bonne ordre.
Un homme prive etc. devient brigand.

CHAPTER XXIV.— HATRED AS A VIRTUE.— i.
備 旨 says 稱 means 揚 spread abroad and 下流 is 下
位、 C. 稱 人 惡 則 無仁厚 之意、 He who
weighs out (proclaims) the mis-doings of others is destitute
of kindly consideration. 言山、 誘 毀也、 To slander.
室、 不通 也、 Blocked up, blockheads. L. He has
his hatreds. He hates those wliO proclaim the evil of
others ； low station slanders his superiors ； valour merely,
and are unobservant of propriety ； forward and determined,
of contracted understanding. Z. aversatur divulgantes
aliorum mala ； infima conditione, obtrectant superioribus
etc. K. He hates those who love to expatiate on the evil
doings of others ； living low disreputable lives, those trying
to live a higher life ； valorous but without judgment and
manners ； energetic and bold but narrow-minded and
selfish. Couv. Est-il des hommes qui soient odieux au
sage ？ Le sage bait ceux qui publient les defauts ou les
fautes d'autrui ； de basse condition qui denigrent ceux etc.
plus elevee ； les hommes entrepienants qui violent les lois ；
audacieux qui ont 1 'intelligence etroite.

852

THE ANALECTS. XVII. XXIII, XXIV.

無 替山

禮 上

者、

居

稱

爲

人

而

下

人

子

君

次

rm.

有

無

果

勇

流

之

曰

子

勇

敢

而

恶

有

亦

而

爲

superior class," said the Master, " deem rec-
titude the highest thing. It is men of the
superior class, with courage but without
rectitude, who rebel. It is men of the lower
order, with courage but without rectitude,
who become robbers."

CHAPTER XXIV. — I. "Do men of the
superior order detest others ？ ，， asked Tzu
Kung. " They do detest others," answered
the Master." " They detest men who divulge
other peoples misdeeds. They detest those
low class people who slander their superiors.
They detest the bold and mannerless. They
detest the persistently forward who are yet

有 勇

無 義

I 十四 子 IK

有 惡

者、 惡

853

XVII. XXIV, XXV, XXVI. THE ANALECTS.

2. C. 徼、 伺察 也、 Spy out. 許謂 攻發人
云陰 私、 Attacking- and revealing men's private affairs.
L. those who pry out matters and ascribe the knowledge
to their wisdom ； only not modest and think they are
valorous ； make known secrets, straightforward. Z. alios

explorant, id ducentes prudentia ； qui occulta expro-

bantes, id existimant ingenuitatem. K. censorious, clever ；
presumptuous, brave ； ransack out the secret misdoings of
others in .order to proclaim them, upright. Couv. ceux
qui observent la conduite des autres, croyant que c'est
prudence ； ne veulent jamais ceder, courage ； reprochent
aux autres des fautes secretes, pensant que c'est franchise.

CHAPTER XXV.— THE SERVANT TROUBLE.—
養、 To feed, bring up, 備 旨 says it means 待 to treat.
女子 it takes as 婢妾 female slaves and concubines.
近之 is to be approachable. 遠 之 keep them at a dist-
ance. C. 此 小人亦 謂僕隸 下人、 servants and
underlings. 君子之 於臣妾 、莊以 浪之、 慈以
畜之、 則無 二者之 患矣、 The wise man's attitude
towards his servants and maids (or concubines) is to rule
them with dignity and treat them with kindness, thus he
avoids these two annoyances. L. girls and servants are
the most difficult to behave to, etc. Z. solomodo sub-
nubae puellae atque servitii homines sunt tractatu difficiles.
K. young women and servants etc. ； familiar, forget their
position etc. Couv. Les femmes de second rang et les
hommes de service sont les personnes les moins mainables.

CHAPTER XXVI.— FORTY AND DISLIKED.—
終 也 3、 He is at the end already ； too late to
alter." C. 四十 成德之 時、 見 憩 於 人 則 止 於

854

THE ANALECTS. XVII. XXIV, XXV.

obtuse." 2. " And have you, T'zu, those
whom you detest ？ " he asked. " I detest
those who count prying out information as
wisdom. I detest those who count absence
of modesty as courage. I detest those who
count denouncing a man's private affairs as
straightforwardness."

CHAPTER XXV.— The Master said: )
" Of all people, maids and servants are
hardest to keep in your house. If you are '
friendly with them they lose their deference ；
if you are reserved with them they resent it."

亦

以

訐.

一十五 子

窒

有

以

以 .

日、 唯

者。 曰、 賜 也

惡 乎。 惡 徼

者、 惡 不

勇 者、 惡

直 者。

女 子 與

難 養也、

近之則 不孫、 ！ 一?

之 則 怨。

855

XVII. XXVI.

THE ANALECTS.

此 而 H、 At 40 a man's character is settled, and if he
still be detested by his fellows, then here his end is reached.
L. When a man at forty is the object of dislike, he will
always continue what he is. Z. ille finitus est jam. K。
object of dislike to me, he will continue to be so to the end
of his days. Couv. conserve encore des defauts qui le
rendent odieux, ne se coriigera jamais.

8s6

THE ANALECTS. XVII. XXVI,

八

見

子

年

> 、

四

十

也

而

CHAPTER XXVI.— The Master said ：
" If a man reach forty and yet be disliked by
his fellows, he will be so to the end."

857

XVIII. I. THE ANALECTS,

VOLUME IX.

BOOK XVIII.

CONCERNING ANCIENT WORTHIES.

CONTENTS. ― This short book of eleven chapters
treats of certain ancient worthies, and their attitude towards
the rulers of liie day.

CHAPTER I.— PERSECUTED FOR RIGHTEOUS-
NESS' SAKE. 一 I. The period was that of the tyrant 糸寸、
the last of the Yin Emperors B.C. 1 1 53-1 122. Wei Tzu
was his stepbrother by a concubine. Chi Tzu and Pi Kan
were his uncles. C. 微舆二 國名、 Names of two
small states, both referred to modern ShaHsi, 微 being
城 縣、 in 潞 安 府、 and 宾 being 楡社 縣、 in 遼 州 ◦
子、 爵 也、 The fourth grade of nobility, viscount.
Wei Tz^i 見紂無 道去之 以存宗 祀、 seeing
Chou's lawlessness withdrew, to preserve the ancestral
sacrifices, i.e. lineage. Chi Tzu and Pi Kan both frequently
remonstrated with Chou in vain. Pi Kan was put bar-
barously to death, the tyrant having his heart torn out, that
he might see a sage's heart ！ Chi Tzu was imprisoned and
only escaped death by feigning madness, and acting as fool
for his nephew.

858

THE ANALECTS.

XVIII. i.

VOLUME IX.

BOOK XVIII.

CONCERNING ANCIENT WORTHIES.

有

而

爲 微—

于
曰

上匕
干

諫

乙

八

子

CHAPTER I.— I. The viscount of Wei
withdrew from serving the tyrant Chou ； the
viscount of Chi became his slave ； Pi Kan
remonstrated with him and suffered death.
2. The Master said : "J，he Yin had three
men ol Virtue."

859

微子 # 汁

子 去

之 奴、

. 二

歹 孑

三 仁

XVIII. I, II, III. THE ANALECTS.

2. They preferred rectitude with exile, degradation, or
death to enjoying ' the pleasures of sin for a season.'

CHAPTER II.— AN INCORRUPTIBLE JUDGE.—
Cf. XV. 13. For 兰 cf. V. 19 and XI. 5. C. 士 師、
獄 官 Criminal judge. He was under the 司 證、 or
Minister of Crime, but with many subordinate magistrates
under him. Cf. Chou Li XXXIV. 3. 黜、 退 也、 To retire,
but the ordinary meaning of Mjl} is to dismiss, or degrade.
Being of such a retiring spirit, 辭氣 he merits the des-
cription gentle 和、 yet he was not gentle enough to warp
his principles for the sake of office. He was not one of those
men thankful that : " A merciful Providence had fashioned
him holler, In order that he might his principles swaller."

L. Serving men in an upright way, where shall
I go to and not experience such a thrice-repeated dismissal ？
If I choose to etc. country of my parents. Z. pluries
munere dejectus fuit. K. three times dismissed. People
then said etc. If I honestly do my duty etc. If I am
willing to sacrifice my sense of duty etc. Couv. il fut
plusieurs fois destitue de sa charge. Si je veux servir le
public en observant toutes les regies de I'honnetete etc. en
faisant flechir les lois de la probite ma patrie.

CHAPTER III.— CONFUCIUS AGAIN SHAKES
THE DUST FROM HIS FEET! TOO OLD TO
CHANGE.— Date, about B.C. 516. C. 魯 三 卿、 季
氏 最貴、 孟氏爲 下卿、 They were of the three
great houses of Lu ； Chi was the most honoured, Meng
having the lowest rank. Confucius departed " not because
of his proposed treatment, which was very honourable, but
because his principles had no chance of adoption." L. I

860

THE ANALECTS.

XVIII. II, III.

之 吾子、 去道 牲 直 未 師、

CHAPTER IL— Hui of Liu-hsia filled
the office of Chief Criminal Judge, but had
been repeatedly dismissed, and people said
to him, " Is it not time, sir, for you to be
going elsewhere ？ ，， " If I do honest public
service," said he, "where shall I go and not
be often dismissed ？ And if I am willing to
do dishonest public service, what need is
there for me to leave the land of my parents ？，

CHAPTER IIL— Duke Ching of Ch'i
speaking of how he should receive Confucius
said : " I cannot receive him on an equality

86 1

二 柳下 惪爲士

三 黜、 人 曰、 子

可以 去乎。 曰、

道而 事人、 焉

而 不 一二 黜、 枉

而事人 、何必

父 a 之 邦。

三 齊 景 公 待 孔

曰、 若季氏 、則

不 能、 以 季 孟

XVIII. Ill, IV, V. THE ANALECTS.

cannot treat him etc. He also said, I am old ； I cannot
use his doctrines. Z. juxta Ki inter et Mong medium
tractate ilium. At etc. non potero ejus opera uti. K.
wished to employ Confucius. I cannot make him a Mini-
ster of State, but I will make him a privy Councillor.
Couv. Je ne puis plus le traiter avec autant d'honneur que
etc. je ne pourrais mettre en pratique ses enscignements.

CHAPTER IV.— COURTESANS EXPEL CONFU-
CIUS.—C. 歸 is taken as 饋 XVII. i. 季 梪子、 ®
大 夫、 名 斯 o Chi Huan was the real power in Lu.
According to the 史 言己、 in the 14th year of 定公 the
Sage was Minister of Crime 司寇 in Lu and also prime
minister. Such order and progress did he produce that
the rulers of Ch'i (齊 人) became afraid of Lu growing
powerful, and sent a counter-attraction to Duke Ting,
which Chi Huan received for him, of 80 beautiful singing-
girls, and many fine horses. Confucius being totally-
eclipsed and his plans for reform neglected, retired both
from office and from the State.

CHAPTER v.— THE ECCENTRIC OF CH'U.—
I. Date circa 488, 楚 is the State of that name. 接 舆
'the cart meeter ' is said to be the adopted name of 陸通、
a native of Ch'u. A more reasonable comment might be
that here it means he met the cart and that the nickname
was given to him in consequence. He was a hermit who
feigned craziness to escape the world, 伴 狂 辟 世、 Con-
fucius was on his way to Ch'u, and Chieh Yii 過其車
^tj passed in front of his carriage. 凰 有道貝 Ij 見、
The Phoenix only appeared in periods of high moral pro-
mise. Chieh Yii likens Confucius to the phoenix, and

862

THE ANALi.CTS. XA'Ui.- Ill, IV, V'

者

往

鳳

過

楚-

不

桓

齊 子

間

猶

者

孔

狂

子

人^

不

待

可

不

何

子、

接

孔

受

歸

能

可

輿

子

之

女

用

之

鳳

歌

■ *

吾

而

來

哀

兮

曰

季

孔

老

with the Chief of the Chi house ； I will receive
him in a style between the lords of Chi and
Meng." " But," he resumed, " I am old, and
cannot make use of him." Confucius de-
parted.

CHAPTER IV.— The men of Ch'i sent
to Lu a present of a troupe of female musi-
cians, whom Chi Hiiaii Tzu accepted, and for
three days no Court was held, whereupon
Confucius took his departure. .

CHAPTER v.— I. Chieh Yii, an eccent-
ric man of Ch'u, one day came singing past
Confucius' (carriage), saying. " Oh, Phoe-
nix I Oh, Phoenix I What a fall is here !

863

XVIII. V, VI.

THE ANALECTS.

rebukes him under that guise for behaviour unbefitting a
phoenix. 何 f 惠 之 衰、 How your character has fallen
off! &、 Jh 也 Cease. 而助 辭、 Enclitics to aid the
rhythm. L. The madman of Ts'oo, Tsee-yu, passed etc.
Oh Fung ！ How is your virtue degenerated ！ future may-
be provided against. Give up your vain pursuit etc.
Peril awaits those who now engage in affairs of government.
Z. Tsie yu cantans etc. Couv. Que ta vertu est dimi-
nuee ！ II n'est pas plus temps d'empecher par des avis tes
egarements passes ； mais tes fautes futures peuvent encore
etre prevenues. Cesse done etc. Ceux qui maintenant a
la tete des affaires, sont en grand danger.

CHAPTER VI.— I. COULD NOT HERD WITH
BIRDS AND BEASTS.— Nothing is know of these two
men. C. 二人 隱者、 They were two recluses. 竊、
fii 耕也、 Farming together. Confucius was retiring
I from 楚 to 蔡〇 津、 濟 度處、 A place to ford over.
L. were at work in the field together etc. Z. bini
stantes arabant. K. working in the fields. Couv. as-
socies pour cultiver la terre.

2. 是 津、 Seeing it is he, he knows etc. or, such a
one as he etc. Evidently a hit at the much wandering
Sage, his omniscience and the hopelessness of his task. C.
執輿、 教 辔在車 也、 Holding the reins in the cart,
一 for its driver Tzu Lu. 知津言 數周流 、自知
律 處、 i.e. was always travelling about and naturally must
know the ford.

3. fQ etc. Rushing like a torrent, thus it is every-
where under the heavens. 且而、 Moveover. $1 其
豈 》f、 Rather than how much better etc. 從

864

THE ANALECTS.

XVIII. V, VI.

是丘

孔

爲

子

長 一-，

1 辟

欲

者 C 己

知 與

路

孔

與

殆 而 i

津 E!

子

夫

問

子

榮

不

之

而 今

矣。 是

是

路

執

津

過

得

孔-之

問，.

魯

輿

焉

趨

子 從

於 曰、

孔

爲

者

長:

：使

而

之

而

T 政

As to the past reproof is useless, but the future
may still be overtaken. Desist ！ Desist ！
Great is the peril of those who now fill office."

2. Confucius alighted, desiring to speak to
him, but he hurriedly avoided the Sage, so
he got no chance of a talk with him.

CHAPTER VI— I. Ch(ang Chii and
Chieh Ni were cultivating their land together,
when Confucius was passing that way, so he
sent Tzu Lu to enquire for the ford.
、 2. '( And who is that holding the reins in
the carriage ？ ，， asked Ch'ang Chii. "It is
K'ung Ch'iu " replied Tzu Lu. " Is it K'ung
Ch'iu of Lu ？ ，， he asked. " It is," was the
reply. " Then he knows the ford," said he.

865

XVIII. VI.

THE ANALECT.

人 之士、 Follow 從 a leader 士 who 之 withdraws
from 辟 one man (prince) after another 人、 C. 滔 滔
流而 不反、 Rolling onwards and never receding. 以
猶 與、 In the sense of ' with ， or 'take part,' 言 天 下
皆 亂、 將 誰與變 易 之、 i.e. there is absolutely
universal upheaval, and whom are you going to get with
you to reform it? 且而 is stated to be 且汝、 more-
over, you etc. 辟人、 謂 孑 L 子、 i.e. Confucius was
escaping from one to another. 辟 世、 榮 溺 自 謂、
meaning Chieh Ni - himself. 耰、 覆 種 也、 Covering
his seed. L. Disorder, like a swelling flood, spreads
over the whole Empire and who is he that will change it
for you ？ Than follow one who merely withdraws from
this one and that one etc. Z. torrentis instar ruens im-
perium totum ita est, et quisnam sinet ？ mmutari ？ K.
better to follow those who renounce the world altogether
than etc. run from one prince to another. Couv. Tout
I'empire est comme un torrent qui precipite. Qui vous
aidera a le reformer ？ Au lieu de suivre une philosophe
qui fuit des homnies etc.

4. 吾非 斯人之 徒與、 in do not associate with
the species 徒 man etc. C. 撫 然 猶 恨 然、 Sur-
prised, 惜其不 喻己 意也、 sad that they did not
understand him. 言所當 與羣者 斯人而 EL、 i.e.
those with whom a man ought to associate with are these
very men, ― scorned by these hermits. 豈可 絕人逃
世以爲 潔哉、 Can a man be deemed clean for cut-
ting himself off from his fellows and running from the
world ！ 不與 易也、 is interpreted by 我無用 變
易 之、 If the Empire were well ordered I need not be

866

THE ANALECTS.

XVIII. VI.

與然 行緩從

且

滔

$\ 是 s1| Wi

同曰、 以而辟

之

而

者、

對 魯 曰、 榮

尋鳥 不 tit

士

Z 、

天

曰、 孔爲溺

吾獸 夫頓之

也、

以

下

^4 丘 仲 曰、

非 不 子 子 B 士

從

易

皆

曰 之由子

、 0

3. Tzu Lu then questioned Chieh Ni.
" Who are you, sir ？ ，， asked Chieh Ni. " I
am Chung Yu," was the answer. " Are you
a disciple of K'ung Ch'iu of Lu ？ " " Yes "
replied he. " All the world is rushing head-
long like a swelling torrent and who will
help you to remedy it ？ ，， he asked. " As for
yon, instead of following a leader who flees
from one after another, had you not better
follow those who flee the world entirely? "
With this he fell to raking in his seed with-
out a pause.

4. Tzu Lu went off and reported to his
Master what they said, who remarked with
surprise : " I cannot herd with birds and

86；

XVIII. VI, vn.

THE ANALECTS.

changing it- ^ 人 不可有 忘 天下之 心、 A
Sage could not have a heart forgetful of his country. L.
It is impossible to associate with birds and beasts as if they
were the same with us. If I associate not with these peo-
ple,一 with mankind, 一 with whom etc. ？ If right principles
etc., there would be no use for me to change its state. Z.
ego igitur nisi horum hominum generi coeam, cui vero
sociabor ？ Si imperio vigeret ordo, K'ieou nil conferret
mutationi. K. If I do not live and associate with mankind
etc. ？ no need for me to do anything to change it. Couv.
Si je fuis la societe de ces hommes (des princes et de leurs
sujets), avec qui etc. ？ je n'aurais pas lieu de travailler a le
reformer.

CHAPTER VII.— TZU LU VINDICATES HIS
MASTER'S POLICY.— I. C. 丈人、 亦 隱者、 A
hermit. 蔬 竹 器、 A bamboo utensil. 分、 辨也 Dis-
criminate. 、五 穀不 分猶言 不辨寂 麥爾、 責
其不事 農業而 從師遠 遊也、 Not distinguish-
ing the five grains means not knowing maize from wheat, so
to speak, and was a rebuke for not occupying himself with
farming instead of wandering round after a philosopher. L.
carrying across his shoulder on a staff, a basket for weeds.
Your four limbs are unaccustonecl to toil etc. who is your
Master? Z. quatuor membris non laboras， quinque
fruges non discernis etc. K. Have you seen the Teacher,
sir ？ Couv. \'ou5 ne remuez ni pieds ni mains ； vous ne
savez pas me me clistinguer les cinq especes de grains etc.

2. C. 虫 U 其隱 者敬之 也、 Recognising him to
be a recluse he shewed him respect. L. joined his hands
across his breast and stood before him.

868

THE ANALECTS. XVIII. VI, VII.

七

而路路 植不四 夫子丈 子-丘 誰 斯
食 fe: 拱其^ 體子路 尺、 路不 m 人

《 而 杖 不 巧 問 以' 從 與 3i 之
見鶏立 。而爲 1^ ^ 曰 、杖而 易下徒
其 爲 ±=， 夫 S 人 子: 荷 後。 鬼有與
二 黍 子 子〜 亍 榖 曰、 見瑪^ 。道、 而

beasts, and if I may not associate with man-
kind, with whom am I to associate ？ Did
right rule prevail in the world I should not
be taking part in reforming it."

CHAPTER YIL— I. Once when Tzu
Lu was following the Master on a journey he
happened to fall behind. Meeting an old
man carrying a basket on his staff, Tzu Lu
asked him, " Have you seen my Master,
sir?" "You," said the old man, "whose
four limbs know not toil, and who cannot
distinguish the five grains, who may your
Master be ？ " With that he planted his staff
in the ground and commenced weeding.

2. Tzu Lu joined his hands together in
salutation and stood waiting. 3. The old
man kept Tzu Lu for the night, killed a fowl,
prepared millet, and gave him to eat, intro-
ducing" also his two sons.

869

XVIII. VII.

THE ANALECTS.

3. L. kept Tsze-lu to pass the night in his house etc.
feasted him. He also introduced to him etc. Z. paravit
millium et apposuit illi. K. making millet pudding for
him to eat etc. presented his two sons. Couv. 1' in vita a
passer la nuit dans sa maison etc.

4. C. 孔 子 使、 etc. 欲吿 之以君 臣之義

而丈 人意子 路必將 復來故 先去之 以滅其
迹、 Confucius sent Tzu Lu etc, wishing to point out to

him the duties of princes and ministers, but the old man,

surmising Tzu Lu would soon return, departed early in

order to cover up his tracks. L. Next day etc.

5. 不仕 Not to take office. The 君子 is taken by
some to mean Confucius. C. 子 路述夫 子之意
女 11 此、 thus narrated his Master's ideas. 蓋 丈人之
接子 路甚倨 而子路 益恭、 丈人因 見其二
子焉、 則於長 幼之節 、固知 其不可 廢矣、
故因其 所明以 曉之、 When the old man received
Tzu I-u very arrogantly, the latter shewed him the more
respect, and, seeing that the old man knew to introduce his
two sons, he evidently recognized that the institutions of
seniority were not to be discarded, hence Tzu Lu wished
to shew him the logical outcome of what he already admit-
ted. L. Tsze Lu then said to the family. Not to take
office is not righteous. If the relations between old and
voung may not be neglected, how is it that he sets aside
the duties that should be observed between sovereign and
minister ？ Wishing to maintain etc., he allows that great
relation to come to confusion. A superior man takes
office and performs the 1 ighteOus duties belonging to it
As to the failure etc., he is aware of that. Z. Velle puram

S70

THE ANALECTS.

XVIIl. VJI.

4. Next morning Tzu Lu went his way
and reported his adventure. " He is a re-
cluse," said the Master, and sent Tzu Lu
back again to see him, but on his arrival the
old man had gone. 5. Whereupon Tzu Lu
said to the sons : " It is not right to refuse
to serve one's country. If the regulations
between old and young in family life may
not be set aside, how is it that he sets aside
the duty that exists between a Prince and his
ministers ？ In his desire to maintain his own
personal purity, he subverts one of the main
principles of society. A wise man in what-
ever office he occupies, fulfils its proper

871

子焉。 明日、 子路

行 以 告。 子曰、 隱

者也。 使 子路反

見 之。 至、 則 行 矣„

路曰、 不仕無

義、 長幼 之節不

可廢也 、君臣 之

義如之 何其廢

之、 欲 潔 其 身、 而

亂大 倫、， 君子之

XVllI. Vn, VIII. THE ANALECTS.

servare suam personam, et tamen perturbare magnum
societatis ordinem ！ Sapiens magistratum geret, expletu-
rus suum officium : doctrinam non habere cursum, jam
scimiis hoc. K. if it is wrong to ignore the duties arising
out of the relations etc. how is it right to ignore the duties
a man owes to his sovereign and country ？ Couv. Re-
fuser ses charges, c'est manquer a un devoir. S'il n'est pas
permis de negliger les egards dus a ceux qui sont plus
ages que nous, quelqu'un a-t-il le droit etc. d，un sujet
envers son prince ？ Le sage accepts les charges, pour
remplir le devoir etc. Le bon ordre ne regne pas ； c'est
que nous savons dcpuis longtemps.

CHAPTER VIIL— CONFUCIUS NOT SHACKLED
BY RIGID RULES.— 1. C. 逸、 遺 逸、 To leave,
depart. 民、 無位 之稱、 A term for those not in
office, 一 people. For Po I and Shu Ch'i see V. 22. C.
says Yii Chung is the same as 仲 雍 (i.e. 吳 仲 ) younger
brother of 泰伯、 VIII, i. Of I I and Chu Chang noth-
ing is known. They are not mentioned in the 經 and 傳、
For Hui of Liu-hsia see cap. 2 and XV. i 3. He did not
actually withdraw as a recluse. Shao Lien was a 東夷
人、 a man of the eastern barbarian tribes, who 善居 喪、
admirably performed his mourning duties. See Li Chi
XXI. I. 14. L. The men who have retired to privacy
from the world. Z. Elapsi saeculo viri. Couv. Out
vecu en simples particuliers.

2. Or, The not lowering their resolves, and not dis-
honouring themselves. 與 Are they not? L. Refusing
to surrender their wills, or to submit to any taint in their
persons ； ― such, I think, were etc. Z. non demittens

872

THE ANALECTS, XVIII. VII, VIII.

duties, even though he is well aware that
right principles have ceased to make pro-
gress."

CHAPTER VIII.— I. The men noted for
withdrawal into private life were Po I, Shu
Ch'i, Yii Chung, 1 1, Chu Chang, Hui of Liu-
hsia, and Shao Lien.

2. 丁 he Master observed : " Those of
them who would neither abate their high

873

仕 也、 行 其 義 也、

道之 不行， 113 知一

一

之 矣。 ■ 一

A ^ 民、 伯夷 • 叔齊 L

虞仲、 夷 逸、 朱 張、

柳 下 惠、 少 連。

曰、 不 降 其 志、 不

XVIII. VIII.

THE ANALECTS.

suum animum, nec deprimentes suum personam, nonne etc.
K. would not give up their high aims, and in that way,
had not to put up with dishonour to their persons. Couv.
n'ont-ils pas term invariablement leu r resolution etc. de peur
de se souiller?

3. 中 To hit the centre. C. 倫、 義理 之次第
也、 The grades (or relations) arising out of the law of
right. 盧、 思 盧也、 cares, anxieties. 中 盧言有
意義 合人心 、 To hit the anxious thought, means
to have ideas consonant with the general feeling. L. It
may be said of etc. that they surrendered their wills, and
submitted to taint in their persons, but their words corres-
ponded with reason, and their actions were such as men are
anxious to see, Z. at verba quadrasse recto ordini,
actiones quadrasse communi sensui. K. in whatever
they said were found reasonable, etc. commendable. Couv.
Confucius dit que etc. faisaient flechir leur resolution et
s'abaissaient eux-memes ； que etc. conforme a la droits rai-
son etc. avec le sentiment commun des hommes.

4. C. 仲 雍居吳 、斷髮 文身、 裸以爲 飾、
Chung Yung dwelt in Wu, cutting off his hair and tattoo-
ing his body (？ like the natives), and looked on nakedness
as adornment. 隱居獨 善合乎 道之淸 、放言
白廢 合乎道 之權、 In their seclusion and solitary
uprightness they accorded with the purity of Truth, and
even in their extreme language and self-immolation they
were on the side of Truth. 權 means bias, the weighty
side ； see IX. 20. L, while they hid themselves in their
seclusion they gave a license to their words, but in their
persons they succeeded in preserving their purity, and etc.

874

THE ANALECTS.

XVIII. VIII.

居

Ell

虚；

%、

少

齊

辱

放

其

一旨

仲

斯

中

降

身

夷

而

志

柳

伯

逸

行

辱

下

夷

purpose, nor abase themselves, it seems to
me were Po I and Shu Ch'i. 3. Concerning
Hui of Liu- hsia and Shao Lien, while they
abated their high purpose and abased them-
selves, what they said made for social order,
and what they did hit off what men were
anxious about, ― and that is all. 4. Concern-
ing Yii Chung and 1 1, though in their seclu-
sion they were immoderate in their utter-
ances, yet they sustained their personal
purity, and their self-immolation had weighty
cause.

叔

矣。

靑，

875'

XVIII. VIII, IX. THE ANALECTS.

acted according to the exigency of the times. Z. occultos
degisse, et licentius locutos, at personam obtinuisse purita-
tem, suique subductionem congruisse epikeiae. K. pure
in their lives, and so entirely secluding themselves from the
world, they rightly used their discretion. Couv. donne
des avis avec une liberte excessive etc., le sacrifice des
dignites leur etait permis a cause des circonstances.

5. Or, No may or may not, i.e. no rigid unalterable
line of conduct laid down such as these men followed. C.
孟子曰 、孔 子 可以仕 則 仕、 可 以 止 則 止、

可以久 則 久、 可以速 則 速、 所 無 可 無 不

可 也、 Mencius says, When Confucius saw it right to

take office he did so, when right to cease he did so etc. L.
I have no course for which I am predetermined, and no
course against which etc. K. idem. Z. nil absolute
teneo, nil absolute respuo. Couv. Je ne veux ni ne
rejette rien absolument, (mais je consults to uj ours les cir-
constances) .

CHAPTER IX. ― THE DISPERSION OF THE
BAND. 一 C. considers this to be a continuation of the last
chapter, and it records the dispersion of the band of Lu,
(which Confucius had reformed), on the degeneration of
morals and music in that State in the time of Duke 哀、
But these words are unlikely to have been uttered by Con-
fucius, 未必 失子之 言 也、 These eight men are
counted as 賢人 for refusing to prostitute their art to
gratify an immoral Court. 1. For Chih, see VIII. 15.
犬 read -jl^^ the Chief as contrasted with 少 p,ijj the
assistant master.

2. The Emperor had four formal meals a day, princes

876

THE ANALECTS. XVIII. Vllf, IX.

叔 骸三齊 無 則

人 缺 飯 亞二 不 異

5- " But I am different from these. With
me these is no inflexible ' thou shalt ， or < thou
shalt not ？，

CHAPTER IX. — I. The Bandmaster
Chih migrated to Ch'i ； 2. Kan, the band
leader at the second repast, migrated to
Ch'u ； Liao of the third repast to Ts'ai ； while
Ch'iieh of the fourth repast migrated to ClVin.
3. The big drummer Fang Shu penetrated

877

廢中櫂 。我

於 是、 無 可

九犬 師摯適

0 千 適 楚、

適 秦、 ^ 方

XVIII. IX, X.

THE ANALECTS.

had three, but the Duke of Lu having Imperial privile'ges
had four. It is assumed that the band played at each of
these meals, though as to the first there is no evidence.
These three men are supposed to have taken turns in lead-
ing ； but may it not be that the instrument wliich announced
the three meals differed with each ？

3. The River is the Yellow River. C. 河 內、 the
north of the river as contrasted with 、；可 夕 f the
south.

4. The 播 数、 was a small drum with a handle attached
to the barrel, struck by a button flying loose at the end of
a string ； the pedlar's drum of to-day.

5. C. Confucius learnt the harpsichord from 襄。 海、
海 島 也、 an island. K. one, it is said, went out over
sea, 一 perhaps to Japan ！

CHAPTER X.— ADVICE TO A PRINCE.— C. 此
伯 禽 受 封 之國、 周 公訓戒 之辭、 This advice
was given by Duke Chou to his son Po Ch'in on his ap-
pointment to the State of Lu, (while Duke Chou acted as
Imperial Regent) . The saying is said to have been tradi-
tional in Lu, to have been repeated by Confucius to his
disciples, and recorded by them. C. reads 施 as 弓也、 i.e.
遺 棄也、 To cast aside. 以、 用也 Employ. 大 故
謂 惡逆、 Contumacy. L. The virtuous prince etc*
Without some cause he does not dismiss from their offices
the members of old families. He does not seek in one man
talent for every employment. Z. sapiens non eliminat
suos consanguineos etc. veteranos et antiques, si non sit
gravis causa, tunc non adjicit ； non exigit perfectionem iu
uno homine. K. great ministers cause to complain that

878

THE ANALECTS. XVJII. IX, X.

to (the north of) the River ； 4. the kettle
drummer Wu penetrated to the river Han ；
5. while Yang the assistant master, and
Hsiang the player on the stone chime penet-
rated to (an island in) the sea.

CHAPTER X.— The Duke of Chou ad-
dressing (his son), the Duke of Lu, said -
" The wise prince does not neglect his rela-
tives ； nor does he cause his chief ministers
to be discontented at his not employing
thern; he does not dismiss old servants from

於河、 播 錢武入

一

於 漢、 % 師 陽、 擊

磬襄、 入 於海。 一

. 一

十周 公謂魯 公曰、 一

君子不 施其親 、一

不 使大臣 怨乎一

不 以、 故 舊無大

8/9

XVIII. X， XI.

THE ANALECTS.

their advice is not taken ； never expect from a man that
he will be able to do everything. Couv. Un prince sige
ne neglige pas etc. ne rejette pas les membres des anciennes
families qui ont servi I'Etat de generation en generation.
II n'exige pas qu'un officier possede a lui tous les talents et
tous les qualites.

CHAPTER XL— EIGHT VALIANT MEN. ― C.
Some place them in the days of 成王、 others in the days
of 宣 王. All the eight are said to be brothers, sons of

the same mother, and born in pairs ； ■ 母 四 乳而生

八 子、 but there is no possibility of resolving the authen-
ticity of this tradition, 然不可 考矣、 Note the names
of the various twins 伯、 仲、 叔、 季、 primus, secundus
etc. Reminders to a decadent age of the virility of a past
generation. L. To Chou belonged the eight officers etc.
Z. octo heroes. Couv. huit homines remarquables.

THE ANALl'XTS.

XVIII. X, XI.

季

叔

a
季
隨:

伯

仲

突、
仲

周
有
八
±
伯

求
備
於

人

則
不

棄

無

office without some grave cause for it ； nor
does he expect one man to be capable of
everything."

CHAPTER XL— It is Chou that has pos-
sessed the eight valiant men, Po Ta， Po
Kua, Chung T《u, Chung Hu, Shu Yeh, Shu
Hsia, Chi Sui and Chi Wa.

88i

XIX, I.

THE ANALECTS.

YOLO ME X.

BOOK XIX.

RECORDING SAYINGS OF SOME
DISCIPLES.

CONTENTS.— C. This book records only sayings of
the disciples, chiefly those of Tzu Hsia and next those of
Tzu Kung, For in the School of Confucius, after Yen
Tzu no one equalled Tzu Kung in acumen, and after
Tseng Tzu none equalled Tzii Hsia in sincerity.

CHAPTER I.— THE MAN OF TRAINING. —其 可
S 矣、 He will do indeed C. 致 侖、 猶 授 命也、
To offer one's life. L. The scholar trained for public
duty 、 seeing threatening danger, is prepared to sacrifice
his life. When etc. gain etc. he thinks of righteousness.
In sacrifice his thoughts are reverential. In mourning his
thoughts are about the grief, which he should feel. Such
a man commands our approbation indeed. Z. sapientiae
alumnus viso periculo exponens viiam, etc. in funere ati
tendens maerori, is satis, jam. K. A gentleman in presence
of danger should be ready to give up his life etc. mourning
should show heartfelt grief : the above is about the sum of-
the duties of a gentleman. Couv. Celui-la est un vra
disciple de la sagesse, qui, en face du peril, expose sa vie,

882

THE ANALKCTS.

XIX. I.

VOLUME X

BOOK XIX.

RECORDING SAYINGS OF SOME
DISCIPLES.

命 士

CHAPTER L— Tzu Chang said : "A
servant of the State, who in the presence of
danger offers his life, whose first thought in
presence of personal gain is whether it be
right, whose first thought in sacrifice is rever-

883

子張 第十九

子張 曰、

見危致

見 得 思

XIX. I, II, III.

THE ANALECTS.

etc. dans les ceremonies etc. a soin d'etre respectueux, et
dans le deuil, ne pense qu'a sa douleur.

CHAPTER II.— IF THE TRUMPET GIVE AN
UNCERTAIN SOUND. —備 旨 summarises the mean-
ing: 君子 可不擴 其量而 專其志 也哉、
Can the wise man do other than enlarge his moral
capacity, and pin down his will (to the truth) ？ C. 有所
得 而守之 太狹則 德 孤、 If a man gain any virtue
and maintain it too rigidly, then his virtue is barren,
(isolated). 備 旨 amplifies this : If a man puts his virtue
but little into practice /J、 成 、 and therefore never enlarges
his capacity, 有所聞 而信之 不篤則 道廢、 if
he hear any truth and believe it in vacillating fashion, that
truth will be lost to him. 焉 能 爲有亡 猶 言不足
爲 輕重、 How can he be considered to have or not
have, means, insufficient to turn the scale. L. 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 ？
Z. servans virtutem non generose, et credens doctrinae
baud firmiter, qui meretur supputari existens ； qui etc. K.
If a man holds to godliness without enlarging his mind ：

believes in truth, but is not steadfast in holding to his

principles, 一 such a man may as well leave such things
alone. Couv. Celui qui entreprend de pratiquer la vertu,
mais dans cles liinites etroites, qui croit etc., niais avec
hesitation, doit-il etre compte pour quelque chose ？ den?

CHAPTER III.— ON INTERCOURSE.— 交 Inter-
course, friendliness. 拒 To repel, turn the cold shoulder
to. 如 之 何、 etc. Why should there be that 其 re-

884

THE ANALECTS. XIX I, II, III.

ence, and whose first thought in mourning is
grief, 一 he commands approval."

CHAPTER II.— Tzu Chang said : " If
a man possess virtue without its enlarging
him, if he believe in Truth but without stead-
fastness, how can you tell whether he has
these things or not ？ ，，

CHAPTER III.— The disciples of Tzu
Hsia asked Tzu Chang concerning friend-
ship. "What does Tzu Hsia say ？ " he
enquired. " Tzu Hsia says," they replied,
"If a man be suitable associate with him, if

祭 思 敬、 喪 思 哀、

其 可 。已 矣。

二子 張曰、 執德不

弘- 信道不 篤， 焉

能 爲 有、 焉 能 爲

亡。

三 子 夏 之 門人、

交於 子張。 子張

曰、 子 夏 云 何。 對

曰、 子 夏 曰、 可者

885

XIX. Ill, IV.

THE ANALECTS.

pel ling of others ？ C. Tzu Hsia's remarks were too
narrow-minded, and Tzu Chang was correct in his satire 識、
on the other hand his own remarks 苏 有過之 幣、
have the fault of going too far. 蓋 大賢雖 無所不
容、 然大故 亦、 所 當 絕、 For though a rmn ofhigh
character may be universally tolerant, yet even to him
there may be sufficient cause for separating himself from

some. 不賢固 不可以 拒人、 然 損友亦 所 當

遠、 The not worthy may verily not repulse others,
nevertheless a hurtful friendship is to be avoided. L.
about the principles that should characterise mutual inter-
course. ' Associate with those who can advantage you. (Cf
1. 8, 3.). Put away from you those who cannot do so.'
' The superior man honours the talented and virtuous, and
bears with all, etc. Am I possessed of great talent and
virtues ？ Who is there etc. not bear with ？ Am I devoid
of etc. What have we to do with the putting away of
others. Z. quaesiverunt de amicitia, probatis, his conso-
ciator ； qui non probantur, eos repelle. sumne ego insipiens ？
alii sunt me repulsuri ； quomodo fiet illud repellere alios ？
K. Those whom .you find good make friends with,
ete. not good turn • your back upon If we our-

selves are not worthy men will turn their backs upon
us. How can we turn our backs upon them ？ Couv.
sur I'amitie qu'on doit faire societe avec les hom-
ines dont I'amitie peut etre utile, et qu'il faut repous-

ser les autres il encourage par des eloges ceux

qui sont encore faibles Convient-il de repousser

quelqu'un ？

CHAPTER IV.— THE RISK OF MINOR. PUR-

886

THE ANALECTS.

XIX. Ill, IV.

he be unsuitable turn him away." " This is
different from what I have been taught," said
Tzu Chang. " A wise man honours the
worthy and tolerates all ； he commends the
good and commiserates the incompetent
Am I a man of exceptional worth ？ Then
whom among men may I not tolerate ？ Am
I not a man of worth ？ Then others would
be turning me away. Why should there be
this turning of others away ？ ，，

CHAPTER IV.— Tzu Hsia said : " Even

88;

與 之、 其 不可者

拒、 之。 子 張 曰、 異

乎吾 所聞。 君子

尊賢而 容 衆 1 嘉

善 而矜不 能。 我

之 大 賢 與、 於 人

何所 不容， 我之

不 賢與、 人將拒

我。 如 . 之 何其拒

人 也。

子 夏 曰、 雖 小道.

XIX. IV, V, VI.

THE ANALECTS.

SUITS.— C. 小 道、 如 鹿圃醫 卜 之屬、 Inferior
lines, such as farming, gardening, medicine and divining.
'泥、 不 J|f5 no thoroughfare, an impasse. (，泥 means
water impeded, no outlet). L. Even in inferior studies
and employments, there is something worth being looked
at, but if it be attempted to cany them out to what is
remote, there is a danger of their proving inapplicable.

does not practise them. Z. quaii^vis exilis ars, pro-

fecto habet quod sit spectatu dignuiii. At si etc. vereor ne
obstructus haereas etc. K. if the attention to it is pushed
too far, it is liable to degenerate into a hobby. Couv.
Les metiers, les arts, meme les plus humbles, ne sont nulle-
ment a mepriser. Mais si quelqu'un les exergait en vue de
plus grands choses (pour se perfectionner etc.), cette occu-
pation lui serait peut-etre un obstacle.

CHAPTER V. ― EVIDENCE OF LOVE OF
LEARNING. — C. 無 也、 謂 己 之所未 冇、

meaning what one has not yet acquired. L. He who etc.
what he has not yet, and from month to month etc. attained
to etc. Z. in diem perdiscens quae quis nondum possi-
deat, et per mensem nil obliviscens quae ipse jam teneat etc.

K. knows exactly what he has yet to learn, does not

forget what he has learnt, will surely become a man of
culture. Couv. Celui qui chaque jour examine, etudie ce
qu'il n'a pas encore pu comprendre etc., et qui chaque
niois s'il n'a rien oublie etc.

CHAPTER VL— WHERE VIRTUE LIES.— C. says
these four relate more to study and examination than to
steady application to and practice of Virtue, but whoever
acts in accordance with this precept will not let his mind

888

THE ANALECTS. XIX. IV, V, VI.

學 好 忘 知 是者

而 學其其 以竭

the inferior arts have certainly their attrac-
tion, but to go far into them involves a risk
of their becoming a hindrance to progress, so
the wise man lets them alone."

CHAPTER v.— Tzii Hsia said: "He
who day by day finds out where he is defi-
cient, and who month by month never for-
gets that in which he has become proficient,
may truly be called a lover of learning."

CHAPTER VI— Tzu Hsia said : " Broad
culture and a steady will, earnest investiga-

889 -

必 有 可 觀

致 遠 、泥、

君 子不爲

五 子 夏 曰、 日

所 亡， 月 無

th^ 匕匕， ^；;^ i

^ 育 -P 昏

也 E 矣。

六 子夏曰 、博

XIX. VI, VII, VIII. THE ANAL[':CTS.

stray far away, hence it may be said that Virtue is tlierein.
切 Prl] 、 Incisive enquiry ； 近 /丄]、 Cf VI. 28, the near,
that which concerns oneself. 仁 etc. Cf VII. 1 5 ； XIII,
i8. L 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. Z. late
addiscere et serio vdle, practica consulere et proxiim
rimari etc. K. If you study extensively and are earnest
in your aim, investigate carefully what you learn and apply
it to your own personal conduct etc. Couv. E:endez vos
connaissances etc. pensez auz c hoses qui vous touchent de
pres etc.

CHAPTER VII,— HIS STUDY THE WISE MAN'S
WORKSHOP.— C, 肆官府 造作之 處。 The official
factories, i.e. each trade had its assigned locality, the
mechanic remaining therein lest his mind became distracted
with other things. So must it b: with the chiin-tzu. 致
is 極 To carry out to the iilniost degree. L. Mechanics
have their shops to dwell in, in order to accomplish their
works. The superior man learns in order to reach the
utaiGSt of his principles. Z. varii artifices manent in foro
ad perficlenduni suum opus ； sapiens addiscit ad fastigium
imponendum suae doctiinae. K. As workmen work etc.
to learn their trade, so a scholar gives himself to study in
order to get wisdom. Couv. Les artisans d emeu rent con-
stamment dans leurs ateliers etc. de f liie dt s ouvrages
parfaits. De meme, etc. apprend et s'exerce assidunient,
afin de rend re sa vertu parfaite.

CHAPTER VIII. — INFERIOR MEN OFT EXCUS-
ING.—Or, The petty man's faults (he) must embroider,

890

THE ANALECTS. XIX. VI, VII, VIII.

七

子

It
:S 干

子

巢

了 •

久

(一

士

成

口
、■

七刀

UJJ

小

致

其

百

其

問

人

其

工

中

而

•z

道

君

居

矣

近

o o

tion and personal reflection, — Virtue is to be
found therein."

CHAPTER VIL— Tzu Hsia said : "As
the various craftsmen dwell in their work-
shops that they may do their work effec-
tively, so the Wise man applies himself to
study that he may carry his wisdom to per-
fection."

CHAPTER VIII. ― Tzu Hsia said:

891

XIX. VIII, IX, X. THE ANALECTS.

deck out. C. 文、 飾 之也、 小人 憚 於 改過而
不 憚於自 欺、 故 必文以 重其過 0 He fears to
repent, but not to deceive himself, so he must "olour and
thus add to his faults. L. The mean man is sure to gloss
his faults. Z. vulgaris humo quae peccaverit omnino fuco
cohonestat. K. A fool always has an excuse ready
when he does wrong. Couv. L'homme vulgaire colore
toujours d'un belle apparence les fautes qu'il a commises.

CHAPTER IX.— .THREE ASPECTS OF THE
WISE MAN. — C. 懺 然者貌 之莊、 Of grave
countenance. 溫者色 之和、 Mild, amiable. 厲 者
辭 之 確、 Decided, unequivocal in speech. Suaviter in
modo, fortiter in re. The 君 子 here is generally referred
to Confucius, and it said that he was the only one who ex-
hibited these qualities. L. The superior man undergoes
three changes. Looked at from a distance, he appears
stern ； approached, mild : language firm and decided. Z.
sapiens habet tres forma etc. severus, comis, rigidus. K.
appears different from three points of view, etc., severe,
gracious, serious. Couv. sujette a trois changements.
grave et serieux ； affable ； inflexible dans ses principes.

CHAPTER X. ― WIN CONFIDENCE l^EFORE
MAKING DEMANDS. — C. 信、 謂 誠 意 惻 ffi 而 人
信之也 、 He sincerely sympathises with the people and
so they trust him. 事上使 下 皆 必誠意 交孚而
後可以 有 爲、 Both in serving superiors and ordering
subordinates sincere mutual trust is necessary to success.
L. The superior man Having obtained their confidence
may then impose labours on his people. If etc. oppressing
them. Having obtained the confidence of his prince, he

892

THE ANALECTS. XIX. VIII, IX, X.

己未信 其 f4 有

"The inferior man always embellishes his
mistakes."

CHAPTER IX.— Tzu Hsia said: The
wise man varies from three aspects, Seen
from a distance he appears stern, when ap-
proached he proves gracious, as you listen to
him you find him decided in opinion."

CHAPTER X.— Tzu Hsia said : "The
wise man obtains the people's confidence
before imposing burdens on them, for with-
out confickuce they will think themselves

893

過也 必文。

九 子 夏 曰， 君 子

三 變、 望 之 儼

即 之 也 温、 聽

一百 也 厲。

十子 夏曰、 君子

而 後勞其 民、

信、 則 以爲厲

XIX. X, XI, XII. THE ANALECTS.

may then remonstrate with him. If etc. vilifying him. Z.

sapiens fidtntem, tunc vero reprehendit pi incipem ；

calumniari se. K. first obtain the confidence of those

whom he serves, before he ventures to point out their

errors ； otherwise prompted by a desire to find fault.

Couv. gagne la confiance de avant de leurs imposer

des charges qu'il veut les vexer avant de lui

addresser les remonstrances qu'il accuse faiissemcnt.

CHAPTER XI.— PECCADILOES PERMISSIBLE.
― C. interprets 徳 by 節 regulations and says : 人 能

先立乎 其大者 則 小 者 雖或不 盡 合 乎 亦

無害 也、 He who can stand firm in ihe major conven-
tions may come somewhat short in the minor ones without
harm. A dangerous principle if applied to morals, which
C. notes : 此章之 言不能 無弊、 學者 詳 之、
The wording of this chapter is not free from possible mis-
chief, and the student should discriminate (spirit from
letter). L. When a person does not transgress the
boundary line in the great virtues, he may pass and repass
in the smaller virtues. Z. in minoribus officiis ultra
citraque esse, licebit. K. He may be allowed to use dis-
cretion in the minor points (of moral principle). Couv.
peut dans les petits choses aller au dela ou rester cn dcga
etc.

CHAPTER XII. — WHERE DOCTORS DIFFER —
I. C. They were au fait in 威儀 容節、 manners and
deportment, but these are /j、 學之 末、 the twigs of
primary education. 推其本 、如 大學正 心誠意
之事貝 Ij 無有、 But when enquiry was extended to
things radical, such as rectification of the heart, and the

894

THE ANALECTS. XIX. X, XI, XII.

士 十

之 可 掃 PI 子- 可 踰 子 m it ill
則 矣、 應 人 游
無 仰 對 小 H

如

末 a

子

田

夏

何

本 貝

1] 洒

之

出 德 謗 m
入不 已未

oppressed. He also obtains the confidence
(of his Prince) before pointing out his errors,
for before obtaining such confidence (his
Prince) would deem himself aspersed."

CHAPTER XL— Tzii Hsia said: "He
who does not overstep the threshold in the
major virtues, may have liberty of egress and
ingress in the minor ones."

CHAPTER XII — -TzLi Yii remarked :
" Tzu Hsia's disciples and scholars in sprink-
ling and sweeping floors, in answering calls
and replying to questions, and in advancing

信而後

則 以 爲

夏 曰 大

閑、 小德

895

XIX. XII, XIII. THE ANALECTS.

development oi the mind in sincerity, belonging to the
higher education, then these were found absent in tb.e
school of Tzu Hsia. I. The disciples and followers etc.
in sprinkling etc., in answering and replying, in advancing,
and receding, are sufficiently accomplished. But these are
only the branches etc. left ignorant of what is essential.
How can they be acknowledged as sufficiently taught ？ Z.
respondent aequalibus vel superioribus etc. at vero acces-
soi ia haec ； principals autem deest ； quomodo id stabit.
Couv. repondre a ceux qui les appellant ou Ics interrogent,
etc., accessoires. Peut-on les considerer comme les vrais
disciples etc.

2. 倦 Weak, weaken upon. C 區猶 類也、 Sort,
species. 君 子之道 非 以 • 其末 爲先而 傳 之、
以其本 爲後而 倦敎、 The wise man's system
of education is not to put the minor branches foremost
in his teaching, nor to put radical principles behind and
neglect to teach them. 君 子敎人 有序、 先傳以
小 者近者 而後敎 以大者 遠者、 The wise
man's teaching is orderly, first in minor and more appre-
hensible matters, afterwards in major and more advanced
subjects. L. According to the way of the superior man
in ieac/ungy what depai tniei.'s etc. prime importance and
delivers ？ secondary importance and allows himself to be
idle about ？ But as in the case of plants, which are assorted
according to their classes, so lie deals ivitJi his disciples.
How can the way of etc. make fools of any of them ？ Is it
not the sage alone, who can unite in one the beginning and
the consummation of learning ？

CHAPTER XIII.— STUDY AND THE PUBLIC

896

THE ANALECTS.

XIX. Xil.

and retiring are all right, but these are only
the minor branches of education ； what is
their use when radical principles are absent?"

2. When Tzu Hsia heard of it he said :
" Ah ！ Yen Yu is indeed astray. What is
there in the wise man's teaching that is of
first importance for propagation, and what is
there that is secondary and may be neglect-
ed ？ Disciples are just like the various
species of plants, which are classified so as
to distinguish them. For can the wise man
allow his teaching to befool his disciples ？
Moreover does any one but a Sage embrace
in himself the whole beginning and end of
learning ？

子 夏間之 曰、 噫，

言 游過矣 、君子

之道、 孰先傳 焉、

孰 後 倦 焉， 譬 諸

草 木、 區 以 別 矣、

君子 之道、 焉可

誣也、 有 始有卒

者、 其 惟聖 人乎。

XIX. XII [, XIV, XV. THE ANALECTS.

SKRVICR — C， 優、 有 -餘 力 也、 With spare
strength ： ― i.e. tlie surplus that remains after performance
of duly. 仕 與 學 理同而 事異、 故 當 其事者
必 先有以 盡 其 事而後 可及其 餘、 Service
and study are one in principle though different in practice ；
htiice whichever of the two a man pursues he must first
fulfil its claims and afterwards expend himself upon the
others : -— for the officer studies to iiiiprox e his se: vice, and
the student takes office to put his llieories into practice. L.
丁 he officer, Jiavnig discharged all his duties, should

devote all his leisure to karming, apply himself to be

an officer. Z. si niagistratum gerenti siiperent vires,
tunc studcbit etc. K. An officer who has exceptional
abilities etc. should devote himself to study. Couv. Que
celui qui est cn charge, remplisse d'aboid les devoirs de sa
charge ； puis, s'il a du t mps et des forces de reste, qu'il
etudie.

CHAPT E R XIV.— AG Al NST EXCESSIVE
MOURNING. ― Possibly a protest against uncontrolled
exhibition of suffering. Or, When mourning has found
full expression in grief, let it go no further. C. 不 若 禮
不足 而哀 有餘、 Better to have deficient rites and
excess of real grief. Cf. III. 4. L. Mourning having
been carried to the utmost degree of grief, should stop at
that. Z. parentalis luctus summum attingit in dolorcs
affectu, ibique sistit. K. the only thing indispensible is
heart-felt grief. Couv. Le deuil est parfait, si le coeur
eprouve une affliction parfait ； tout le rest est secondaire.

chaptp:r XV.— ambition and virtue.— C.

子張行 過高而 少誠實 惻 'IE 之 意、 Though

898

THE ANALECTS. XIX, XIII, XIV, XV.

然 張 乎 則 優

CHAPTER XIII. ― Tzu Hsia said ：
" The occupant of office when his duties are
finished should betake himself to study ； and
the student when his studies are finished
should betake himself to office.

CHAPTER XIV.— Tzu Yu observed :
" In mourning let grief suffice as its highest
expression."

CHAPTER XV.— Tzu Yu remarked :
" My friend Chang does things hardly possi-
ble to others, but he is not yet perfect in
Virtue."

899

十三 子 夏曰仕 而」

. 一

則學、 學而 優一

. 仕。 • 二

十四 子 游 曰、 喪、 致一

哀 而 止。 一

十五子 游曰、 吾友一

也、 爲難 能 也、

： 而 未仁。

XIX. XV, XVI, XVII, XVIII. THE ANALECTS.

Tzu Chang's deeds were high, he was deficient in sincerity
and sympathy. L. can do things which are hard to be
done, but yet he is not perfectly virtuous. K. can do
things which nobody else can do, but he is not quite per-
fect in his moral character. Couv. fait des choses qu'une
autre ferait difficilement etc.

CHAPTER XVI.— VIRTUE PUT IN SHADE BY
POMPOSITY.— C. 堂 堂容貌 之盛、 Court man-
ners, i.e. full blown appearance, pomposity. 子張 外有
餘而 內 不足、 He had enough and to spare externally,
but fell short in the inner nian. L. How imposing is the
manner of Chang ！ It is difficult along with him to prac-
tice virtue, Z. quam magnifies compositus ille Tchang ！
Sed difficile est una cum eo colere internam virtuteni. K.
What a style that man carries about with him. It is really
difficult to live out a moral life along with such a man.
Couv. Que Tchang est admirable dans les clio:es exteri-
eures etc.

CHAPTER XVII.— DEPTH OF NATURE SEEN
IN MOURNING FOR PARENTS.— C. 致、 其
及 、 Exhausted the last atom of himself. L. 自 致、
To put oneself out to the utmost, to come out fully in one's
proper character. L. Men may not have shown what is
in them to the full extent, and yet they will be found to do
so etc. Z. hominem non sole re ultro exhaurire se etc.
K. Men often do not themselves know what is really in
thetii, until they have to mourn the death etc. Couv.
quand meme les hommes ne feraient pas tout leur possible
dans les autres circonstances, ils devraient le faire etc.

CHAPTER XVilL— FILIAL PIETY CONTINUES

900

THE ANALECTS. XIX. XVI, XVII, XVIII.

丄-
T

八

卞
七

工
卞

八

夫曾喪

致

夫

曾

仁

張

曾

， 子 7:

者

天

子

角

{11

子

孟 曰：

人

難

莊 吾

必

未

五
口

堂

子 閗

也

有

聞

並

堂

之 諸

親

諸

爲

乎

CHAPTER

XVI —

- Tseng

Tzu

said ：

" What a stately manner Chang puts on ！ It
must be hard to live the perfect life along-
side him." 、

CHAPTER XVII.— Tseng Tzu said:
" I have heard the Master say : " Though a
man may never before have shown what was
in him, surely he will do so when he mourns
his parents.::

CHAPTER XVIII— Tseng Tsu said :
" I have heard the Master observe that the

.901

XIX. XVIII, XIX. THE ANALKCTS.

FATHER'S POLICY. — C. 孟 莊子辔 大夫名

速、 其 父獻子 名蔑、 獻子有 賢德而 ；K 子

能 用其臣 守 其： 政、 etc. He was a Minister of Lu,
named Su. His father Hsi n Tzu, named Mieh, was a
man of high character, and Chuang Tzu showed the great-
ness of his devotion by continuing his father's servants and
polity intact. The older commentator 何 晏 records that
he did so during the whole three years of mourning, des-
pite unworthiness in certain of the men arid mistakes in the
policy. L. in other matters was what other men are
competent to, but, as seen in the not changing the ministers
of his father, nor his father's mode of government, it is
difficult to be attained to. K. What other things he did
etc. other men can do etc. Couv. qu'on pouvait aisement
imiter to us les exemples etc., hormis celui qu'il a donne en
ne changeant ni les serviteurs etc.

CHAPTER XIX. -COMMISERATION FOR THE
CRIMINAL.— C. 陽 膚 was a disciple of the philoso-
pher Tseng. 民散 謂情篛 乖離、 不相維 繁、
By disorganization of the people is meant that facts and
justice had become perverted, and the two no longer held
together. 故 其 犯 法 非迫於 不得& 則 陷 於
不 知也、 Hence when they transgressed they were
either driven to it, or did it through ignorance. L. The
rulers have failed in their duties and the: people conse-
quently been disorganized for a long time. When you
have found out the truth of any accusation be grieved for
and pity them, and do not feel joy at your oiun ability. Z.
Si assequeris rei veritatem tunc deplorans miserare, ut noli
gaudere. K. feel pity and be merciful to him ； do not

902

THE ANALECTS. XIX. XVIII, XIX.

九

曾

士

孟

難

孝

民

子

氏

能

與

其

散

問

使

也

父

不

其

久

上

於

陽

之

改

他

矣、

失

曾

膚

父

可

如

其

子

爲

是

之

filial piety of Meng Chuang Tzu might in
other particulars be possible to other men,
but his unaltered maintenance of his father's
servants, and of his father s administration, 一
these they would hardly find possible."

CHAPTER XIX.— When the Chief of the
Meng family appointed Yang Fu as chief
criminal judge, the latter came to ask advice
of 1 seng Tsu who replied : " The rulers
have lost their principles, and for long the
people have been disorganised, hence, when
you discover evidence against a man, be

903

XIX. MX, XX, XXI. THE ANALECTb5.

feel glad at your d 卜' covery. Couv. le pcu[)le sc divise.
Si vous reconnaissez la veiite des accusations etc. ayez
compassion des coupables etc.

CHAPTER XX— THE DEVIL NOT AS BLACK
AS PAINTED.— 糸寸 The tyran: Emperor B.C 1122.
According to the 1 ules for posthumous titles 糸寸 means
殘 忍 in 義、 * cruel and unmerciful, iiiju'ious to right-
eousness. ' Though the dcvil be not as black as he is
painted, the wise man does not like liis comp;inv lest
lie too obtain a like bad name. 不如是 之 甚、
Not as bad as this. C. 下流、 地 形 '？, i 下 之
處、 衆流之 所 歸、 A low-lying place where
aU things fiow. 人身有 行 賤 之 實 亦 惡 名
之所聚 也、 When a man is undeniably immoral,
every kind of evil will be attributed to him. L.
Chou's wickedness was not so great as that name
implies. Therefore the superior man hates to dwell in a
low-lying situation, w here all the evil of the world
will flow in upon him. Z. improbitas non erat ita im-

mensa etc. K. not so bad as tradition reports,

people will give him credit for all the wickednesses that are
in the world. Couv. n'a pas ete si extreme qu'on le dit.
Le sage craint beaucoup de descendre le courant ； et de
s'arreter dans I'endroit ou toutes les eaux de I'empire se
deversent.

CHAPTER XXI.— A CITY SET ON A HILL.—
更、 When the change comes. 見 之 is interpreted
as seeing the erj ors, but the 仰 之 seems to make 君 子
the subject of both the 之、 L. The faults etc. He has
his faults and all men see them ； he changes again and all

904

過

子

惡

居

善

子

而

得

ill

皆

下

曰 *

疋

不

■r-Tt.

勿

如

曰

1 — 1

流

以

如

曰

1 — 1

erf*

情

君

焉

天

君

是

紂

則

月

子

下

子

之

哀

之

甚

不

矜

grieved for and commiserate him and take no
pleasure in your discovery."

CHAPTER XX. — Tzu Kung said:
" Even the iniquity of Chou was not as
extreme as is stated. That is why the wise
man abhors to dwell in the swamp, where all
the evil of the world flows in."

CHAPTER XXL — Tzu Kung said :
" The transgressions of the Wise man are
like eclipses of the sun or moon. When he

905

THE ANAEECTS. XIX. XIX, XX, XXI.

XIX. XXI, XXII. THE ANAI^ECTS.

men look up to him. Z. cum deficiunt, homines omnes id
aspiciunt ； cum se emendaverint, homines omnes suspiciunt
illos. K. The failings of a great man etc. all men see it
and look up to him as before. Couv. Les fautes involon-
taires d'un prince sage etc. Ouand il s'egare tons les yeux
le vient. Quand il se conige, tous les regards le comtem-
plent.

CHAPTER XXII. — WHO TAUGHT CONFU-
CIUS?― I. Ch'ao, the Duke's grandson. His referring to
Confucius by name Chung Ni suggests that lie was a scion
of the ducal house. Nothing more is known of him. 焉、
How ？ but it is geiieially interpreted here by, From whom ？
When ？ L. K. From a\ honi etc. ？ Z. unde didicit ？
Couv. de quel maitre etc.

2. C. 在人、 言人有 能記之 者、 Means there
were some able to remember them. g、 言 己也、 L.
The doctrines etc. earth. They are to be found among
men. Men of talents and virtue remember the greater
principles of them, and others, not possessing such etc.
Where could our Master go that he should not have an
opportunity of learning them ？ And yet what necessity-
was there for his having- a regular master ？ Z. Wen et
Ou imperatorum instituta nondum deciderunt in terrani,

persistunt in hominibus minus sapientes recordantur

eorum leviora, ut nusquam non existat etc. et turn quid
certi magistri opus ？ K. The principles of religion and
morality held by the ancients have not all disappeared.
Even now those who are wise and worthy understand the.
great principles of the system, and those who are not wise,
and even unworthy men etc. why should he necessarily

906

THE ANALECTS. XIX. XXI, XXII.

十

其

大

在

之

學

子

Ail.--

俯

仰

兒

食

小

者、

子-

貝

公

之

〇

者、

不

賢

未

孫

更

過

莫

賢

巷

墜

仲

iii

不

者

於

文

尼

問

人

有

其

地

武

於

皆

transgresses all men look at him. When he
recovers all men look up to him."

CHAPTER XXII.— I. Kung- sun ClVao
of Wei once enquired of Tzu Kung : " From
whom did Chung Ni get his learning ？ " 2.
" The doctrines of Wen and Wu have never
yet fallen to the ground," replied Tzu Kung,
" but have remained amongst men. Gifted
men have kept in mind their nobler princi-
ples, while others not so gifted have kept in
mind the minor, so that nowhere have the
doctrines of Wen Wu been absent. From

907

XIX. XXir, XXIII. THE ANALECTS.

have had one special teacher ？ Couv. ne sont pas tombees
dans I'oubli ； elle vivent toujours dans la me moire des
hommes. I.es hommes de talent etc. Les homines ordi-
naires. Les enseignments etc. subsistent encore partout.
De quelle source mon maitre n'a-t-il pas tire etc. Et quel
besoin avait-il de s'attacher a un maitre determinee.

CHAPTER XXIIL— CONFUCIUS ABOVE THE
ORDINARY MAN'S APPRECIATION.— i. C. 武
叔 © 大夫名 州 仇、 A high officer of Lu -named
Chou Chill. He is mentioned somewhat unfavourably in
the 家語、 IH 囘篇、 Cf. next chapter. 賢 as in XL
15. L. Tzu Kung is supejior to Chung-ni. X. sapien-
tior quam. K. is superior to Confucius himself. Couv.
plus sage que.

2. C. jlS 卑 室淺、 The wall low and the house
shallow. L. Let me use the comparison of a house and
its encompassing wall. My wall etc. One may peep over
it and see whatever is valuable in the apartments. Z. Sit
in exemplum palatii murale septum. K. Let me use the

comparison of two buildings One has only to look

once and he can see all that is valuable in the apartments.
Couv. Permettez-moi d 'employer une comparaison tiree

d'une maisoii et de son mur cnciente Chacun peut

regarder, et voir du dehors tout ce que la maison a de
beau.

3. C. 七尺 日切、 A jen is a man's height, 7
Chinese feet, about 6 English feet. 不 入其門 貝 ij 不

見 其中之 所有、 言艢高 而宫廣 、也、 They
who do not enter do not behold its contents, i.e. the wall is
high and the buildings extensive. . L. The wall of my

908

THE ANALECTS. XIX. XXII, XXIII.

仞、 好: M

子

夫

叔一

何

子 文

不 夫 5 窺

賜

伯

於

孫

常

焉 武

得子見

之

以

仲

武

師

不 之

其之室

回

告

尼

叔

之

m 道

門 牆 家

也

之

子

子:

：子

有

而 S

而數之

及

宫

服 貢

大

亦 夫

whom then, could our Master not learn ？
And, moreover, what need was there for him
to have a regular teacher ？ "

CHAPTER XXIIL— I. Shu-sun Wu-
shu talking to the high officers at Court,
remarked : " Tzu Kung is a superior man
to Chung Ni." 2. Tzii-fu Ching-potook and
told this to Tzu Kung, who replied : " One
might illustrate the position with the bound-
ary wall of a building. As to my wall, it
only reaches to the shoulder, and with a peep
you may see whatever is of value in the
house and home. 3. The Master's wall rises
fathoms high, and unless you find the gate

909

XIX. XXIII, XXIV. THE ANALECTS.

Master is several fathoms higli. If one do not find the door
etc. ancestral temple with its beauties nor all the officials in
their rich array. Z. nisi invcnias ejus porta m et ingre-
diaris, non vides etc. varlor unique magistratum opulentiam.

K. Hundreds of feet high the treasures of art and

the glory of the men that are in the holy temple.

4. 或寡 May be few. 不亦 宜乎、 Does it not
indeed accord with this ？ L. But I may assume that they
are few etc. Was not the observation of the chief only
what might have been expectt: d ？ Z. illud domini dictum
nonne etiam merito ？ K. Perhaps, however, there are
few etc. I do not therefore wonder that the officer spoke
as he did. Couv. Peu savent en trouver la porte. L' as-
sert ion de etc. n'est-elle pas contra ire a la verite ？

CHAPTER XXIV.— THE INCOMPARABLE EX-
CELLENCE OF CONFUCIUS. —C. 無以爲 、猶言
無用 爲此、 No use doing this 土高 曰丘、 大阜
爲陵、 Piled up earth is called a ch。w、 a large hillock a
ling. 自 絕 here suggests ' make an end of himself in
trying/ but C. takes it : 自 絕 謂以謗 毁自絕
於? L 子、 By cutting himself off is meant that \Vu Shu,
by detraction, cut himself off from the Sage. 多 is 紙、
only, or 適 just, i.e. 多 見 very manifest. 不头 口 量言胃
不 自知其 分量、 It means, he had no idea of his

own measure. I" revilingly It is of no use doing

so etc. The talents and virtues etc., which may be stept
over, etc. Although a man may wish to cut himself off
from the Sage, what harm can he do to the sun and moon ？
He only shows that he does not know his own capacity.
Z. detrahebat etc. alii licet velint seipsos ab eo sepaiare,

910

THE ANALECTS. XIX. XXIII, XXIV.

夫

其

子

門

百

不

少

去

否

官

或

之

宇

不

寡

S、

廟

亦

矣

得四

之

and go inside, you cannot see the beauties of
the temple and the richness of its host of
officers. 4. But those who find the gate
perhaps are few, ― indeed does not His
Honour's remark confirm this view ？ "

CHAPTER XXIV.— Shu-sun Wu-shu
having spoken disparagingly of Chung Ni，
Tzu Kung observed : " There is no use in
doing that, for Chung Ni cannot be dis-
paraged. The excellences of others are
mounds and hillocks, which may neverthe-
less be climbed over, but Chung Ni ！ he is
the sun, the moon, which there is no

二十

尼、

毀

者

孫 武

子 貢

也、 仲

也、 他

丘 陵

也、 仲

叔 毀 仲

or 無 以

尼不可

人 之 賢

尼 R: 月

911

XIX. XXIV, XXV. THE ANALECTS.

ii qui officieiit soli et lunae ？ Potius patebit illos nescire

re rum mensuram. K. abuse mounds you may

climb over. But C. is like the sun and moon. You can
never jump over them. You m\y break your neck in try-
ing etc. you only show your want of sense in not knowing
what you can do. Couv. depreciait etc. comme le soleil
et la lune, personne ne peut s'elever au-dessus de lui.
Quand me me on se separerait de lui en rejetant sa doctrine,
quel tort ferait-on a celui qui brille comme etc. ？ On
montrerait seulement qu'on ne se eonnait pas soi-meme.

CHAPTER XXV. — CONFUCIUS THE INCOM-
PARABLE.― I. That Tzu Ch'in was a disciple of Confu-
cius seems evident, though it has been argued that there
may have been two persons of- the same name. If a dis-
ciple, then the old proverb applies that no man is a hero to
his valet. See also 1. lO. C. 爲恭、 謂爲 恭敬推
遞 其 師 也、 * Do the modest ' means that he reverenced
and deferred to his Master. L. You are too modest.
How can Cbung-ni be said to be etc. Z. tu agis modeste.
K. But you are too earnest and conscientious etc. Couv.
C'est par modestie quj vous niettez Tchoung-ngi au-dessus
de vous.

2. 備 旨 says 君 子指學 者、 C/iiiu means a
man of learning. L. For one word a man is often etc.
We ought to be careful indeed in what we say. Z.
Sapientiac alumnus ex uno veibo aestimabitur prudens etc.
etc. K. For one word an educated man is held to be a
man of understanding etc. Couv. Une parole d'un disciple
de la sagesse suffit pour faire juger qu'il est prudent etc.
If faut faire attention a ses paroles.

912

丄 Xl

A 1ST At T7rTS

XIX.

XXIV XXV

五

； b

口

Ri! 一 111

多

何

八 Ah
八 vL

貝

丑

工

見

傷

小 «

貝

极

食
律 J

其

於

m 1 守

AM TilJ

不

曰 nu

；

卞

/ J

TO 雌

不 言

乎

仲

■r-r^
具

乎

其 焉

way of climbing over, and though a man
may desire to cut himself off from them,
what harm does he do to the sun or moon ？
He only shows that he has no idea of pro-
portion."

CHAPTER XXV.— I. Chen Tzu Ch'in
once said to Tzu Kung : "You are too
modest, Sir. How can Chung Ni be con-
sidered superior to you ？ " 2. " An educated
man," replied Tzu Kung, " for a single ex-
pression is often deemed wise, and for a single
expression is often deemed foolish, hence one

913

XIX. XXV.

THE ANALECTS.

3. C. 階、 梯 也、 Stairs, ladder. L. Our Master
cannot be attained to, just in the same way as the heavens
cannot be gone up to by (he steps of a stair. Z. sicut
coeluni non potest adniotis seal is conscendi. K. cannot
be equalled just as no man can climb up to the sky.
Couv. Personne ne peut egaler notre niaitre, de meme que
personne ne peut s'elever jusqu'au ciel avec des echelks.

4. The quotation is from an unknown source. C. 立
之 謂 植 』t 生 也、 means set up their means of liveli-
hood. 道、 引 也 、 謂 敎 之 也、 Tao means to lead
(導 )， i e. to teach them. 行 從 也、 To follow. 敏 安
也、 To give them peace. 來 歸 附 也、 To come
and attach themselves. 勸語 鼓舞之 也、 To arouse

them. 和 所 謂、 it 變時雍 、言其 戚 應 之 妙、
速 如 此、 Harmony, as is said (in the OJes), 'Ah!
Reform has come, the times are harmonious ； ' describing
the divine celerity of the Sage's mystic influence. L.
Were our Master in the position of the ruler of a State, or
the chief of a Family, we should find verified this descrip
tion ivhicJi has been given of a Sage s rule : — he would
plant the people and forthwith they would be established ；
lead them on, follow him ； make them happy, vniltittides
resort to Ids dominion ； stimulate them, harmonious ； How
is it possible for him to be attained to? Z. sustenat
populum et statim stabilitur ； ducit, pergit ； tranquillat,
adhaeret ； excitat, fit concors etc. K. If born an em-
peror or prince, done those things told of the holy kings of
old : What he lays down becomes law ； what he orders is
carried out ； whither he beckons the people follow ； wher-
ever his influence is felt, there is peace. Couv. il aurait

914

THE ANALECTS.

XIX. XXV.

行、

之

邦

升

天

之

可

斯

家

之

不

之

"ft

m、

夫四

不

可

愼

斯

道

所

子

可

及

111

來、

之

謂

之

階

夫三

動

斯

立

得

而

猶

子

should not be heedless in what one says. 3.
The impossibility of equalling our Master is
like the impossibility of scaling a ladder and
ascending to the skies. 4. Were our Master
to obtain control of a country, then, as has
been said, ' He raises his people and they
stand ； he leads them, and they follow ； he
gives them tranquility and (multitudes) re-
sort to him ； he brings his influence to bear

915

XIX. XXV.

THE ANALECTS.

pourvu a la nourriture du peuple, et le peuple aurait trouve
la nourriture ； dirige le peuple, marche en avant ； procure
la tranquillite etc., aime et respecte ； exite etc. a la vertu,
vecu en bon intelligence etc. Qui peut I'egaler ？

9l6

THE ANALECTS.

XIX. XXV,

之

何

其

斯

其

死

禾 1]

可

其

及

寫

生

也

如

也

on them and they live in harmony ； his life is
glorious and his death bewailed,' ― how is it
possible for him to be equalled ！，，

9^7

XX. I. THE ANALECTS.

VO LU ME X.

BOOK XX.

CONCERNING RIGHT GOVERNMENT.

CONTENTS. ― This book contains three chapters, tbe
first chiefly containing sayings of the great dynastic founders,
quoted from the Shu Ching-, the second giving Confucius'
ideas on how to govern, and the third containing an
aphorism by bim.

CHAPTER I. 一 YAO, SHUN, T'ANG AND WU.—
I. Note the rhyming formation, Shun, kung, chung, ch'iung
chung. 四 海 困窮 也、 etc. If the four seas be
straightened and impoverished, the honours and emolument
given to you by heaven will forever cease. Yao reigned
years from B.C. 2356, when he appointed Shun as
administrator and successor, though he did not die till
2256. The address is not found in this form in the 書 '經、
but its various sentences are found in Shun's address on his
abdicating to Yu. See 書 II. ii, 14, 15. C. 咨、 嗟 歡
聲、 a sigh, but it seems to be merely an exclamation. 曆

數、 帝 王 相繼之 次 第、 猶歲 時節氣 之先後
也、 The order of Imperial succession e. g. just as the
years and seasons succeed each other. 允、 信 也
sincerely, faithfully. 中者、 無 過不及 之名、 A

918

THE ANALECTS.

XX. r.

VOLUME X.

BOOK XX.

CONCERNING RIGHT GOVERNMENT.

之

堯

曆

曰

數

第

- — *

在

爾

十

躬

天

CHAPTER L 一 I. Yao said ： "Oh!
thou, Shun. The celestial lineage rests in
tliy person. Faithfully hold to the golden

919

XX.

THE ANALECTS.

term indicating neither excess nor deficiency. L, Oh ！
you Shun, the Heaven-determined order of succession now
rests in your person. Sincerely hold fast the due Mean.
If there shall be distress and want etc. Heavenly revenue
will come to a perpetual end. Z. heus, lu Choen, coeli-
tus successionis ordo est in tua persona etc. K. Hail to
thee, 〇 Shun ！ The God ordained etc. middle course of
l ight. If etc. the title and honour which God has given
thee etc. Couv. Eh bien ！ Chouenn, void Ic temps fixe
par le Ciel pour votre avennement a lempire etc. le juste
milieu etc. Si etc. le Ciel vous retirerait pour jamais le
pouvoir et les tresors royaux.

2, Shun acted as Regent from 228 ^-2254, when he as-
cended the throne in response to popular demand. About
222 1 he resigned the government to Yii and died in 2204,
when Yii accepted the throne, founded the 夏 dynasty, and
reigned till 2196.

3. These sentences were uttered by T'ang, B.C. 1765-
1752, who overthrew the tyrant 榮、 (the 有 罪 here
referred to), and founded the 商 or 殷 dynasty. They are
found scattered in the 書 IV. iii. 4, 8. The first half is his
sacrificial prayer after the overthrow, the second half was
addressed to the nobles present. C. Li was T'ang's name.
He offered a black bullock in accordance with the 夏 usage.
簡、 閱 {iL Scrutinize. L. I, the child Le, presume
to use a dark-coloured victim, and presume to announce to
Thee, O most great and sovereign God, that the sinner,
etc., and Thy ministers etc. obscurity. The examination of
them is by Thy mind, O God. If in my person I commit
offences, they are not to be attributed to you, the people of

920

THE

ANALECTS.

XX.

个

白

呈

予

舜二

困

白

呈

小

亦

執

耳乂

子

以

大

廿

Tir

n 刀
nil

履

命

六
有

口

敢

■ 严 *

不

罪

于

用

海

mean. Should the land be lean, Heaven s

bounties forever end." 2. And Shun in like

terms charged Yii.

3. (T'ang) said : " I thy child Li, Dare to

use a black ox, And dare to clearly state to

Thee, Oh ！ Most August and Sovereign

God, That the sinner 1 dare not spare, Nor

keep Thy ministers, Oh God, in obscurity,

921

XX. I. THE ANALECTS.

the myriad regions. If you etc. those offences must rest
on my person. Z. si imperii populi habeant peccatum,
peccatum erit in mea persona. K announce to Thee, O
Supreme and sovereign God, that sinners I shall not dare

to pardon if the people shall sin against thee, let me

alone bear the penalty etc. Couv. Moi Li, qui suis comme
un faible enfant etc, J'ai ose declarer solennellement en
face de I'auguste souverain et Seigneur du ciel, que je ne
permettrais pas d'epargner etc. parce que les cruautes du
tyran et le vertus des sages etaient inc rites dans la coeur du
Maitre supreme. Si je commets une faute, le peuple n'en
sera pas responsible etc.

4. All that follows refers to \Vu， the founder of the 周
dynasty, and destroyer of the tyrant 糸、] •、 last Emperor of
the 商、 It is recorded of him in the 書 V， iii, 9, that he
"dispersed the treasures of Lu T'ai and dispersed the
collection of grain in Chii Ch'iao, thus confen ing 大資于
四海 而萬姓 tfi: BS、 C. The meaning here is that
all he rewarded were good men.

5. See 書 VI. ii, 6. The tyrant " has myriads of
common men, divided in heart and divided in action. I
have but ten capable ministers, but they are one in heart
and action ； and although he have a host of near relatives
tliey are not equal to men of virtue." C. 周、 至也、 言
紂 之至親 雖多、 不如周 家之多 仁 人、 That
is, 周 is 至 close, near, etc. 過 is interpreted by 處
blame, but some translate it as in T'ang's prayer, meaning
transgressions! 書、 VI. ii. 7. L. The people are
blaming me, the one man, for viy delay. K. Although
there are men attached and related to our person, yet we

922

THE

ANALECTS.

XX. I.

番

于

有

在

躬

曰

周

朕

故
禺

有

始
m

tip

5 生

人

躬

力

古
有

小

是

周四

有

無

帝

，

如

虽

有

以

赏

A-

雖 s

大

Thy

heart, Oh God,

discerns.

If I

have sinned, Let it not concern the country ；
If my country has sinned, Let the sin rest on

― ，,

me.

4. (Wu of) Chou conferred great largesses,
the good being enriched. 5. " Although,"
'said he," " (the tyrant Chou) had his (host of
princes) closely related (to the throne), they
compared not with my men of Virtue ； and
it is upon me that the grievances of the peo-
ple fell." .

6. He paid careful attention to the weights
and measures, revised the laws and re-
gulations, restored the disused offices, and

923

XX. I, II.

THE ANALECTS,

do not consider them equal in value to men of moral
character. If the people fail in their conduct it is we alone
who are to blame. Couv. (Si je ne le ren verse pas) les
plaintes de peuples se tourneront centre moi seul.

6. C. 權稱 錘也、 A weight, 量斗 斛也、 A
measure. 法度、 鱧榮 制度皆 是也、 Ceremonies
and regulations inclusive.

7. C. 興滅 繼絕、 謂封黃 帝堯舜 夏商之
後、 Appointed successors to the preceding dynasties, 一
assigning to them their original States. 舉逸民 言胃釋
笑子 之囚、 Released Viscount Chi of Wei 微 from
prison and re-instated bini. 三者皆 人 it 、之 所欲
也 、 These three things accorded with the people's heart's
desire.

8. See 書 V. iii, i〇.

9. 任 is described by 備旨 as 天下 依庇、 All
rely upon him. Cf. XVIII. 6.

CHAPTER 11. 一 FIVE GOOD AND FOUR BAD
CHARACTERISTICS OF THE RULER. — This
chapter is undivided in Chu-tzu's edition. Here Dr.
Legge's division has been retained for convenience of
reference.

I. For Tzu Chang see II. 18 and Introduction V, 從
政 see VL 6. 勞而不 怨、 IV, iS ； 泰而 不驕、
XIII, 26 ； 畏而 不孟、 VII, 37' L. Let him honour the
five excellent, and banish away the five bad things etc.
beneficient without great expenditure ； lays tasks on the
people without their repining ； pursues what he desires with-
out being covetous ； maintains a dignified ease, without be-
ing proud ； majestic without being fierce. Z. beneficus,

924

THE ANALECTS.

XX, I, II.

universal government prevailed.

7. He re-established States that had been
extinguished, restored the lines of broken
succession, called to office men who had
exiled themselves, and all the people gave
him their hearts. 8. What he laid stress on
were the people's food, mourning for the
dead, and sacrifices. 9. By his magnanimity
he won all, by his good faith he gained the
people's confidence, by his diligence he
achieved his ends, and by his justice all were
gratified.

CHAPTER II. 一 I. Tzu Chang enquired
of Confucius saying, " How should a man

925

四 方 之 政 行 焉。

k 滅 國、 繼 絕 世、

舉 逸 民、 天 下 之

民歸心 焉。 & 重，

民 食、 喪， 祭。 則

. 得 衆、 信 則民任

焉， 敏則 有功、 公

二 張問 於孔子

XX. II.

THE ANALECTS.

sed sine expensis ； gravans, sed sine offensione ； desiderans,
sed sine cupiditate ； prosperitate contentus, sed sine super-
bia ； gravis, sed minime ferus. K. to benefit the people
without wasting the resources of the country ； to encourage
labour without giving cause for complaint ； to desire the
enjoyment of life without being covetous ； to be dignified
without being supercilious ； to inspire awe without being
severe. Couv. exerce bienfaisance, sans rien depenser ； il
impose des charges aux peuple, sans le mecontenter ； il a
des desk's, sans etre cupide ； il est heureux et calme, sans
orgueil ni negligence ； il a de la dignite, sans avoir r'en de
dur.

2. 因民之 所利、 etc. By means of those things
in which the people are prospered he prospers them. 備
旨 says 因 means 依、 and 民 之 所 利 乃 天 地 間
自 然 之利、 Natural benefits or resources, e. g. agri-
culture, etc. 勞是不 得已之 事、 lao means works
of necessity, such as city walls) reservoirs etc. 仁指仁
心 仁政、 Sympathetic feelings and policy. 衆 寡以人
言、 小 大以 事 言、 The one refers to persons, the
other to affairs. L. makes more beneficial to the people
the things from which they naturally derive benefit etc. ；
chooses the labours which are proper and makes thera
labour on them etc. 、； desires set on benevolent government
etc. ； many people or few, or with things great or small, he
does not dare to indicate any disrespect etc. ； he adjusts his
clothes and cap, and throws a dignity into his looks etc.
looked at with awe etc. Z. 無衆 寡、 etc., non distin-
guens plures paucioresque, non leviora graviorave, nunquam
audeat parvifacere. K. To encourage the people to

926

THE ANALECTS.

XX. II.

之、

民

而

子:

：不

欲

不

子

張

可

五

從 曰、

斯

之

不

張

而

曰

以

政 何

不

所

費:

烕

不

勞

君

何

從

^ 如、

亦

利

子

何

而

子

政

四

子 斯

而

曰

1 — 1

謂

不

難

泰

不

五

矣

乂 V

惡

而

利

因

惠

而

夕 ra^

而

一

斯

尊 以

act in order to the proper administration of
government ？ " The Master replied : " Let
nim honour the five good and get rid of the
four bad rules, then he will be a worthy
administrator." " What is meant by the five
good rules?" asked Tzu Chang. "That
the Ruler," replied the Master, " be beneficent
without expending the public revenue, that
he exact service without arousing dissatisfac-
tion, that his desires never degenerate to
greed, that he be dignified but without dis-
dain, and that he be commanding but not
domineering."

2. " What is meant by beneficence without
expenditure ？ ，， asked Tzu Chang. The
Master replied : " To benefit the people by
the development of their natural resources ；

92；

XX. II.

THE ANALECl S.

undertake sueh profitable labour as will best benefit them,
without etc. assistance out of the public revenue. 無 敢
慢、 is never presumptuous, and never regards anything as
beneath his notice. Couv. II favorise tout ce qui procure
des ressources au peuple, etc. ； 欲 仁 il desire que son
administration soit bienfaisante etc,

3. 不敎 而殺、 Not to instruct them and yet punish
with death. 虐 In the claws of a tiger. C 虐謂殘
酷 不 仁、 Cruelly tyrannical and inhuman. 暴 謂 卒 遽
無 ？斬、 Sudden outburst. 致 期 f ij 期 也、 Oppres-
sively fixing a date. 賊者切 害之意 、緩於 前 而

急 於後、 以誤其 民而必 刑之是 賊 害 之 也、
Procrastination beforehand and urgency later, thereby put-
ting the people in the wrong, and in the way of certain
punishment, is verily taking a rascally advantage of them.
This probably means lack of foresight during the farmers
slack season, then robbing them of their time for sowing or
reaping. 猶言均 之也、 均 之以物 與人、 Yu
means 'in general/ bestowing things in general on people.
有司 A mere functionary, jack-in- office. L. To put the
people to death without having instructed them, ― this is
called cruelty. To require from them suddenl) , the full
tale of work, without etc. warning etc. oppression. To
issue orders, as if without urgency, at first, and when the
time comes, to insist on than ivith severity ； injury. And,
generally speaking, to give pay or rewards to men, and yet
to do it in a stingy way etc. acting the part of a mere
official. Z. non instituere et tamen morte punire, dicitur
tyrannis ； sine praemonitu uno intuitu velle opus absolutum,
dicitur violentia ； remissa mandare et urge re certum tem-

928

THE

ANALECTS.

XX. II.

VTri

JldL

不
z|、

& 7

欲

而

不

zi、

隊

會

貝

I— »

勞

費

狄

//A

苹
1、

不 /1、

zj、

而
IllJ

之、

Z|、

亦 —k

子

1 寸

又

擇

不三

子

"、、

仁

誰

可

張

7+、

烕

而

瞻

正

而 敢

11'* iy、

又

夕 Bi

勞

is not this a

pill

benefaction

without

ex-

pense to the revenue ？ If he select suitable
works to exact from them ― who then will be
dissatisfied ？ If his desires are for the good
of others, and he secure it, how can he be
greedy ？ The wise ruler without consider-
ing whether the persons concerned are many
or few, or the affair small or great, never
permits himself to slight them, — is not this
to be dignified without disdain ？ The wise
ruler arrays himself properly in robe and
cap, and throws a nobility into his looks, so
that men looking upon him in his dignity
stand in awe of him, ― and is not this com-
manding without being domineering ？

3. "What is the meaning of the four bad

929

XX. II， III.

THE ANALECTS,

pus, dicitur grassatio ； cum aeque ipsum dandum erit alicui,
erogandi recipiendi diffiultas dicitur facere substitutum. K.
First, is cruelty ； that is the undue punishment of crimes
committed through ignorance arising out of a neglected
education ； tyranny etc., without first clearly giving public
notice ； heartlessness, leave orders in abeyance, and sud-
denly to enforce their performance by punishment. And
lastly meanness ； to treat subordinates as if bartering with
them etc. behaving like professional men and not like
gentlemen. Couv. Ne pas instruire ses sujets etc. cruaute.
Sans avoir avert i d'avance, exiger etc. toute de suite, c'est
de la precipitation et de la violence. Dormer des ordres
peu pressants etc. et urger ensuite I'execution, c'est assas-
siner le peuple. Ouand il est absolument necessaire de
dormer quelque chose tot ou tai'd, calculer avec parcimonie
ce que Von re^oit et ce que I'on donne, c'est agir comme
un intendant.

CHAPTER III.— DIVINE LAW, HUMAN LAW,
AND THE VEHICLE OF THOUGHT.— A fitting
close to this record of the Sage's sayings. — a recognition of
the will of God which is wisdom, attention to religion and
manners which * makyth the man,' and a knowledge of the
vehicle of thought which enables him to understand the
spirit of humanity. C. 知命者 知有命 而信之
也、 To know that there is a Divine law and to believe in

it. 人 不 知 命 則見 害必避 見 利 必 趨、 He

who does not realize these laws will flee in face of danger
and will snatch at everything to his own advantage. L.
Without recognizing the ordinances of Heaven, it is impos-
sible to be a superior man. Z. Qui non agnoscit coeli

930

THE ANALECTS.

XX. II, III.

文

->
乙

口

口
ti

八

乙

碼

小

1 口 J

个

乙

異

个

服

知

有

慢

戒

而

四

叩、

司"

納

猶

令

視

惡

無

之

致

成

謂

子

rules ？ ，， asked Tzu Chang. The Master re-
plied, "Putting" men to death without having
taught them their duty, ― which may be called
cruelty ； expecting the completion of works
when no warning has been given, 一 which
may be called oppression ； remissness in
ordering and then demand for instant per-
formance,一 which may be called robbery ；
and likewise, when giving rewards to men,
offering them in grudging fashion, 一 which
may be called being a functionary."

CHAPTER III.— I. The Master said:

931

XX. III.

THE ANALECTS.

providentiam, non habet unde fiat sapiens. K. Without
religion a man cannot be a good and wise man. Couv.
Celui qui ne connait pas la volonte du Ciel (la loi naturelle),
ne sera jamais un sage.

2. C. 不 知禮則 耳目無 所加、 手足無 所

措 、 Without li he has not the use of his ears and eyes,
nor knows what to do with his hands and feet. L. With-
out an acquaintance with the rules of Propriety, it is impos-
sible for the character to be established. K. Without a
knowledge of the arts and the principles of art, a man can-
not form his judgment. Couv. ne connait pas les regies et
ies u^a^es, ne sera pas constant dans sa conduite.

3. C. 言之得 失可以 一 n 人之 邪正、 From
the accuracy or inaccuracy of a man's speech his obliquity
or uprightness may be gauged. L. Without knowing
the force of words, it is impossible to know men. Z. Qui
non discernit sermones, etc. K. Without the knowledge
of the use of language a man cannot judge of and know the
character of men. Couv. ne sait pas discerner le vrai du
faux dans les discours des hommes, ne peut connaitre les
hommes.

THE ANALECTS.

XX. III.

人

小-

知

以

-til

^曲

目、

無

■53*
君

以

子

以

立

也

知

也

不二

'He who does not know the Divine Law
cannot become a noble man. 2. He who
does not know the laws of right demeanour
cannot form his character. 3. He who does
not know the force of words, cannot know
men."

• ^>a»^-

933

INDEX OF CHARACTERS

ARRANGED
ACCORDING TO THEIR RADICALS.

FOR NAMES OF DISCIPLES SEE
INTRODUCTION V.

Radical 1. ― •«

/L*. One, a. unity, unite. II. 2, IV. 6, 15, 21, V. 8,
13, VI. 9, 22, X. 4, ；, XL 25, XII. I, 21,
XIIL 15, XIV. 18， XV. 2, 23, XVI. 13,
XVIII. 10, XIX. 25, XX. I.

C 力 71*. Seven. II. 4, XI. 25， XIIL 29, XIV. 40.

San^, Sa^. Three. 1. 4, 11, II. 2, 4, III, 2, 22, 24,

IV. 20, V. 18, VI. 5, VJI. 8, 10, 13, 21, 23,
VIII. I, 4, 12, 20, IX. II， 25, X. 8, 17, XL
10, 25, XII. ；, XIIL 5, 10， XIV. 10， 22,
30, 43, XV. 24, XVI. 2, 3, 4, 5, 6, 7,8. 13，

XVII. 4, 16, 21, XVIII. I, 4, 9, XIX. 9.
San^, Thrice, several. V. 19, XL 5,

XVIII. 2.

S/iang\ Above, on, superior, former. I. 2, III. 26,

V. 15, VI. 7, 19, VII. 34, IX. 3， 16, X. 2,

5, XIL 19, XIIL 4, XIV. 24， 37, 44, XVL

6, 9, XVII. 3, 23, 24, XIX. 19. Shani\
To ascend. VI. 19, VII. 7.

935

一， 1

THE ANAlJiCTS.

下 Hsia 〜- Below, lower, descend. III. 7， 11， 24, JV.

10, V. 14, VI. 19, VII. 34, VIII. T, 13, 18，
20， IX. 3， X. 2, 5, XII. 20, XIII. 21, 22,
XIV. 6, 18, 24, 3;, XV. 13, XVI. 2, 9, 12.
XVII. 3, 24, XVIII. 2， 5, 8, XIX. 20.

Chang} Old man. XVIII. 7.
不 Fn}"^ Not. I. I, 2， 4， 8, 12, 16, et al.
且 Ck 'ieW. Moveover, and; now, temporary. 】I. 3, VI.

4, VII. 15, VIII. II， 13, IX. II, XL 25,

XVI. I, XVIII. 6.
世 Shih\ Thirty years, a generation, age, the world.

11. 23, VL 14， XIII. 12, XIV. 9, 39, XV.
19, XVI. I, 2, 3, XVIIL 6， XX. I.

丘 Ch''iii}. A mound, hillock. Personal name of Con-
fucius, and therefore pronounced inoit^ 某
and written minus a stroke in token of
respect. V. 24, 26, VII. 23, 30, 34, X， 11,
XL 19, XIV. 34, XVIIL 6. XIX. 24.

並 Fing^. Abreast, together with. XIV. 47, XIX. 16.

Radical 2. 1

中 Chung'. Middle, within. 11. 18, V. 1， VI. 10, 18,
27, VII. 15, X. 4, 17, XIII. 18, 21, XV.
31, XVI. I， XVII. 7, XIX. 6, XX. I.
CJmng^. To hit the centre. XL 1 3, 18,
XIII. 3, XVIIL 8.

Radical 3. >

主 Chit. Chief, lord, master. I. 8, III. 16, XII. 10,
XVI. I.

936

THE ANALECTS.

入乙， J

Radical 4. ,

Nm\ Is, but, also. VI. i, XIV. 34.

Chhc'. Long time. III. 24, IV. 2, V. 16, VI. 27,

VII. 5, 34, IX. II， XIV. 13, XVII. 21,

XIX. 19.

Hh". a particle of interrogation or interjection ； in,

at, than etc. I. i, 4, 10, ct al.
ChiJi}-. Third personal pronoun ； this, that, these ；

sign of possessive ； to go to. I. I, 2, 5, 7,

10, II, 12, \ et al.
CJieng^. Mount, ride, avail of. V. 6, VI. 3, XV,

10, 25. Sheng4. Chariot, conveyance. I.
5, V. 7, 18, XL 25.

Hadical 5 乙
Chili'. - Nine. VI. 3, VIIL 20. IX. 13, XVI. 10.

ChiiD\ To assemble. XIV. 17.
cm? To beg. V. 23.

Velc'. Also, and ； final particle, interjection. I. 2, 10,

14, ct al.

Luait. Lan\ Confusion, rebellion. I. 2, VII. 20,
VIIL 2, 10, 13， 15, X. 8, XV. 26, XVII.
18， 23, XVIII. 7. To govern. VIIL 20.

Radical 6. Jf

yu\ I, we ； used for 佘 . III. 8， V. 9, VI. 26, VII.
22, VIIL 3， 20, IX. 5, II， XL 8， 10, XIII-

15, XV. 2, XVII. I, 19, 21, XX. 21.
ShiJi^. Affair, matter, business, to serve. I. 5, 7, 14,

11. 5, 8, III. 8, 15, 18, 21, 22, IV. 18, 26,

937

THE ANALECTS.

V. 15, VL 12, 28, VII. 10, VIII. 4, 5, 20,
IX. 6, 15, XL 2, II, 23, 1 5, XII. I, 2, 21,
XIII. 3, 14, 17, 19, 25, XIV. 23, XV. T, 9,
3；, XVI. I, 10, XVII, I, 9, 15, XVIIL 2,
XIX. 7.

Radical 7. 二
„_ » 》r 力 4. Two, second. III. 14, 24, V. 8, VII. 23,
VIII. 20, IX. II， XL 10, XII. ；, 9, XVI. I,
13， XVIL 4, XVIIL 7.
于 Yu 2. In, at, to, from by, than, see 於 • II, 4, 2i, V.
一 6, VII. 34, XIV. 18， XVI. 12.

Y'iiii\ To say ； (he) says, saying. 1. 15, 11. 21, VII.

18, 33, VIII. 3, IX. 6, XIV. 43, XVIL II,
XIX. 23.

Hii\ Name of a place. ] ^ VII. 28.
CJdng^, A well. VI. 24.

Wu\ Five. 11. 4, VL 3, VII. 16, VIII. 20, IX. 22,

XL 25, XVI. 2, 3, XVII. 6, XX. 2,
Va\ Second. XVIIL 9.
Chi\ Continually, often. XVIL i.

Eadical 8.

t Wang

交
亦

To lose. VL8, Absent XVIL i. Wul
None, without, III. 5, VL 2, VII. 25, XL
6, XII. 5, XV. 25, XVIL 16, XIX. 2, 5.
Intercourse, friendship. I. 4， V. 16, XIX. 3.
Also, moreover, indeed. I. 1， 12, 13, IL 9, 21,
III. 22 et al. .
Hsiang ^. To offer. X. 5. '

Chiac?-.
74 *

互井五 亞

938

THE ANALECTS.

人

仁

仍

仕

仞
代

令

以

仲

Jen\
Jen\

今 Chin

他 J'a

Radical 9, 人

A man, people, mankind. 1. i， 2， 4, 5, i6， 〃 al.
Moral perfection, Virtue, Charity, See Intrc*
VIII. I. 2, 3, 6, III, 3, IV. I， 3， 4, 5, V. 4，

7, 18, VI. 5, 20, 24， 28, VII. 6, 14, 29, 33,
VI 1. 2, 7， 10, IX. I, 28, XII. I, 2, 3, 20,

22, 24, XIII. 12, 19, 27, XIV. 2, 5, 7, 17,

18, 30， XV. 8, 9, 32, 34, 35, XVII. I, 6，

8, 21， XV 1. I, XIX. 6， 15, 16, XX. I, 2.
Now, the present time. II， 7, V. 9. VI. 2,
10, 14,' VJII, 3， IX. 3, 22， XL 6, 23， XIII.

20, XIV. 13， 18, 25, XVI. 12, XVII. 16,

21, XVIII. 5.
As before. XL 13.

To hold office. V. 5, 18, XV. 6, XVII. i,
XVIII. 7, XIX. 13.
Third pers. pron., another. V. 18, X. 11,

XVI. 13. XIX. 18, 24.
A fathom. XIX. 23.

Generation, dynasty ； instead of. III. 14, XV.
24.

Command ； honourable ； ingratiating ； prime
minister. 1. 3, V. 18, 24， XIII. 6, XX. 2.
To take, use ； by, because, cause, so as to. I. 5,
6, 10, 1 2y ct al.
Chun, , Secundus, younger ； name of Confucius, and
others. III. 22, V. 16, 17， VI. i, 4, 6, XL
2, 23, XII. 2, XIII. 2, XIV. 10, 13, 15, i;,
18, 20, XV. 13, XVIII. 6, 8, II, XIX. 22,

23, 24, 25.

.Jeng\
Shih\

Jcn\
Tai\

Ling^.

939

人

任

伐

伊
仰
伯

似
位

佚

THE ANALECTS.

VIII. 7, XVII. 6,

】hi\ Burden, trust, office.
XX. I.

/v?^* Punitive expeditions ； to boast, make a display.

V. 25, VI. 13， XIV. 2, XVL I, 2.
P. A man's name. XII. 22.
Yaiig^. Look up to. IX. 10, XIX. 21.
Fo^J^ 1*. Uncle, earl, eldest brother. II. 6, V. 22,

VI. I, 8, VII. 14, VIII. I, XL 2, XIV. 10.
26, 38, XV. 6, XVI. 12, 13. XVIII. 8, II.

Ssu^. Skih、. Like, as if. X. i, 4.
Wei^. Position, place, status, office. IV. 14, VIII.

14, X. 4， XIV. 28, 47, XV. 13.
I\ Wander, err, loose. XVI. 5.
Ho". What? How ？ 1. 15, 11. 5, ；, 19, 20, 22， III. 3,
24, IV. 13， 15, V. 3， 7, 8, 9, VL 6, 15, 24,

VII. 14, 22, 28, IX. 2， 5, 13, 15, 23, 30，

XI. 22, 25, XII, 6, 7, 20, 22, XIII. 13, 14,

XIV. 26, 36, 38, XV. 4, 15, XVIII. 5,
XIX. 3， 12.

作 Tso^.^ Create, make, do, begin, arise. I. 2, III. 23,
VII. I, 27, IX. 9, X. 16, 18, XI. 13, 25,
一 XIII. 22, XIV. 40.

f 安 Ning^. Ready of speech, specious, glib. V. 4, VI,
14, XL 24, XIV. 34, XV. 10, XVI. 4.
Fi. A man's name. XVII. 7. 、
/I. Follow up, accord with. VII. 6.
./*.* Dancers, feather wavers. III. i.
K'aii'. Boldly, straight forward. X. 2, XI. 12.
Lai^. Come, coming, bring-, future. I. 1， 15, IX. 22.

940

THE ANALECTS.

人

XIII. 1 6, XVI， I, XVII. I, XVIII. 5, XIX.
25.

P， ei\ Wear on girdle. X. 6.

SJiiJt'. Send, employ, cause, allow, if. I. 5, II. 20,
III. 19, 21, IV. 6， V. 5, 7, 15, VI. I, 6, 7,
VII. 31, VIII. 9, II， X. 3, 8, XI. 24, 25,
XII. 2， 13, 22, XIII. 25, XIV. 44, XVII. 4,
6, 20, XVIII. 6， 7, 10, S/ii/i\ A mission,
envoy. VI. 3， XIII. 5, 20, XIV. 26.

SJiiJi". Standing by, in attendance on. V. 25, X. 13,
XL 12, 25, XVI. 6.

T、 ung\ Stupid. VIII. 16.

Hou\ Noble, marquis. XI, 25, XIV. 17, 18, XVI.
2.

Hsin〜. Sincere, truthful, a promise, good faith, con-
fidence, believe in see Intro. VIII. L 4. 5, 6,
8, 13, II, 22, V. 5, 25, 2；, VIL I， 24, VIII.
4， 13， 16, XII. 4， 10, II, XIII. 4， 20, XIV.
14, 15, 33, XV. 5, 17, XVII. 6, 8, XIX. 2,
10， XX. I.

PaJ\ Protect, guarantee, become sponsor for. VII.
28.

PieiL Ready, off-hand. X. i, XVI. 4.
Ssu\ Await. X. 13, XL 25, XIV. 46.
Tsu^. Sacrificial dishes. XV. i.

Insult, mock, disrespect. XVI. 8, XVII. 6.
ChiehK Borrow, lend. XV. 25.
Cliien^, Dimples. III. 8.
Chu\ All, every. XIV. 6.

941

佩使 侍 侗侯 信 保 便俟 ffl 侮借 倩倶

人， 儿

THE ANALECTS.

倚

倫

偏
/HI

1 心

偸
惻
偃
備

傾

fan

允

Chuaii'. Weary, tired, flag. VII. 2, 33, XII. 14,

XIII. I, XIX. 12.
HsiliK See flj under Rad. 130.
P. Rest on. XV. 5.

Ltin-. Human relationships, duties. XVIII, 7, 8.

PeHK Impropriety, VIII. 4.

P'iai}. On one side, fluttering. IX. 30.

Ssu^. Urgent, earnest. XIII. 28.

Toil}. To steal, rob, deal meanly with. VIII. 2.

Tse\ By the side of. VII. 9, XL 12.

Yeit'. To bend. XII. 19.

Pei\ Prepare. All round perfection. XIII. 25,

XVIII. 10.
CJiing^. Overturn, upset. XVI. i.
CJiua 化". Transmit; pass on, teach. I. 4, XIX. 12.
Shaiig". Injure, harm, morbid. III. 20, X. 12, X 工,
. 25, XIX. 24.

A man's name. XIV. 19.
Servant ； driver. XIII. 9.
Frugal, temperate, simple. 1. 10, III. 4, 22,
VIL 35, IX. 3.
Calculate. XI. 18, XIV. 33.
/2. Name of a town. III. 24.
Ji^, A scholar. VI. 11.

}V. Excel, surpass, spare (time). XIV. 12, XIX. 13.
JSfdK Ceremonies to expel evil spirits. X. 10.
Yen\ Dignified, stern. XIX. 9, XX. 2.

Radical 10. 儿
Ywi'. Sincerely. XX. i.

Chuan、 .
Oiieii'.

942

THE ANALECTS.

儿， 入， A

Hsicn^. First, former, senior. I. 12, 11. 8, 13, VI.

20, X. 13, XL I, XIL 7, 21， XIII. I, 2, 3,

XIV. 33, 47, XVL I， XIX. 12.
Hsiiuig^. Elder brother. II. 21, V. i, IX. 15, XI.

5, 21， XIL 5, XIII. ；, 28.
AT v.* Overcome, subdue, superiority, XII. i,

XIV. 2.

Ssu\ Wild bull, rhinoceros. XVI. i.

Mieii', Escape, avoid, dispense with. II. 3, V. i,

VI. 14, 17, VIII. 3, XVIL 21.
CliingY. Apprehensive, cautious. VIII. 3.

Radical 11. 入

Ju、, Enter, at home. 1. 6, III. 15, VI. 13, VII. 14,
VIII. 13, IX. 15, X. 4, XL 14, 19, XVII.

7, XVIII. 9, XIX. II， 23.

Nci\ Within. IV. 17, V. 26, X. 17, XIL 4, 5,

XVI. I, XVII. 12.
Liang'. Two, both. III. 22, IX. 7.

Radical 12. 八
Pa\ Eight. III. I, XVI. i r.

Hsi}, Emphatic particle (poetic), Oh ！ Ah ！ etc. III.

8, xviir. 5.

Kiuig\ Duke, uncle, public, justice, a name. II. 19,

III. 2, 19, V. I, VI， 2, 12, VII. 5, 18, 30,

33. VIII. II, IX. 15, X. 4，8,XI. 16,21,

25, XIL 9, II, XIII. 8, 16, XIV, 12, 13,
14, 16, 17, 18, 19, 20, 22, 38, XV. I, XVI.
3, 12, XVII. 5, XVIII. 3, XX. I.

943

A, h U> 刀 THE ANALECTS.

_ I—*
八

兵

免

Liu? Six. II. 4， VIII. 6, XL 25, XVII. 8.
Kung^. Share, associate. V. 25, IX. 29. Kung\

Bow or move towards. II. 1, X. 18.
fingX. Soldiers, forces. XII. 7, XIV. 17.
Cli^. Third personal pronoun ； the. that. I. 2, 10,
13， 15, II. I, 6， 8， 9, 10, 18， 21, 22, 23, etaL
Ordinary, general. XI. 23.
Unite in one. XL 21.

Radical 13. H

TsaiA. Again, twice. V. 19, X. 11.
Mieit', Cap (esp. ceremonial) . VIII. 21, IX. 3, 9,
X. 16, XV. 10, 4【.

Radical 14.

Kiian^. Cap. X. 6, XX. 2. KnaiL^. Capped,

adult. XL 25.
CJiung^. Prime Minister. ^ 宰 • XIV. 43.

泳 Phig\ Ice.

Radical 15. 、i
VIIL 3.

Radical 17. U

凶 Usiung\ Mourning. X. 16.

出 CIui}.^ Go out, abroad, beyond, utter. I, 6, III.

24, IV. 15, 22, ct al, CJlu^. Give out.
XX. 2.

Kadical 18. 刀
刀 7W. Knife, cleaver. XVII. 4.

944

THE ANALECTS. 刀 ，力

Fen\ Divide, distinguish, a part. VIII. 20, XVI. i,
XVIII. 7.

Cliieh^'' 1. To cut ； earnest. I. 15, XIIL 28, XIX. 6.
Iising\ Punishment, penalty, justice. II. 3, IV. 11,

V. I, XIIL 3.

Lich\* To rank, occupy (office). XVI. i.

Li\ Sharp, sharpen ； benefit, profit, gain. IV. 2, 1 2,

16, IX. I, XIIL 17, XIV. 13, XV. 9, XVII.

18, XX. 2.

FzWiV^ Distinguish, differ. II. 7, XIX. 12.

2W. Down to. XIV. 18, XVI. 12.

Z^t'l* Then, thereupon. I. 6， 8, II. 15, 18, 19, 20，

et al. Pattern, standard, correspond to.

VIII. 19 et al.
C/iien^. In front, before. IX. 10, X. 3, XV. 5,

XVII. 4.

Kmig\ Firm, strong. V. 10, XIIL 27, XVI. 7,

XVII. 8.
AV\* Cut, kill. X. 8, XVII. 4.
Clinang^. To draft, make. XIV. 9.

Radical 19. 力

LiK Strength, prowess, energy. I. 6， III. 16, IV. 6,

VI. 10, VII. 20, VIII. 21, XIV. 1；, 35, 38,
XVI. I.

Kting^. Achievement, merit. VIII. 19, XVII. 6,
XX. I.

C7/ia\ To add on, additional. IV. 6, V. 1 1, VII.

16, X. 13, XI. 25， XIIL 9.
ChA Help, assist. XL 3.

分 切刑 列利 別到則 前 剛 割創 力 功加助

945

力， 勺， 匕，! [1， C THE ANALECTS.

^J] PV.* Flurried, an anxious expression. X. 3, 4, 5.
勇 Ynng^. Brave, daring, bold. II. 24, V. 6, VIII. 2，

10, IX. 28, X[. 25, XIV. 5. 13, 30, XVII.

8, 23, 24.
勉 Micn\ Diligent. IX. 15.

動 Tung^. To move, change, active. VI. 21， VIII. 4,

XII. I， XV. 32, XVI. I, XIX. 25.
務 WiL^. Devote oneself to. I. 2, VI. 20.
勝 Shcno^\ Exceed, surpass. VI. 16, X. 8. SJieiig'.

Equal to, able to. X. 5, XIII. 11.
勞 LadK Labour, toil, hard on, merits. II. 8, IV. 18，

V. 25, VIII. 2, XIII. I, XIV. 8, XIX. 10,

XX. 2.

勤 Chin\ Diligent, toil. XVIII. 7.

饕力 CJiuan\ Encourage, exhort. II. 20.

Eadical 20. 勺

勿 m 严 Do not. I. 8, VI. 4, XII. I, 2, XIV. 8, 23,

XV. 23, XIX. 19.
fl P'adK Bottle gourd. XVII. 7.

Radical 21. 匕

:|b Fd", Po? North, pole. II. i.

Radical 22. C

匿 K、iang\ To rectify. XIV. 18. Name 0： a State.

IX. 5, XI. 22.
匱 7>/4.* Casket. IX. 12.

Radical 23. 匸

匹 i^'/l* A Common person. IX. 25, XIV. 18.

946

THE ANALECTS. 〔, 十， 卜, []

NiK 疼 To conceal. V. 24.
Ch'i'i}. To classify. XIX. 12.

Radical 24. 十

Ten. II. 4, 23, V. 8, 18, 27, VII. 16, VIII.

20, IX, 22, XI. 25, XVI. 2, XVII. 26.
Ch'iai^. A thousand. 1. 5, V. ；, XI. 25, XVI. i2.
SJieng^. Ascend, mount. III. 7, X. 4, 17, Xl. 14,

XIV. 19, XVII. 21， XIX. 25.
RifA Half. X. 6.
Pd\ Humble. VIII. 21.
TsilK 年 End, consummation. XIX. 12.
Ch& : 氺 Majestically towering. TX. 10.
Nad-. South. XIII. 22, XV. 4, XVII. 10. _ A

disciple. V. I, VI. I, XIV. 6. 南子.

VI. 26.

/V^* 2* Wide, broad, enlarge. VI. 25. 28, IX. 2,
10, XIX. 6. To gamble. XVII. 22.

Radical 25. 卜

Pieii". Name of a place. XIV. 13.
CJim^. Prognosticate, calculate beforehand. XIII,
22,

Radical 26. P

J>F"'i. Dangerous, tottering, bold. VIII. 13, XIV.

4， 13, XVI. I, XIX. I.
Cliuaiv'. To roll up. XV. 6.

67//'.* To go to, forthwith, then. XIII. 29, XIX. 9
CJiing^. High office, Minister. IX. 15. -

匿區 十 千升 半卑 卒卓南 博 卞占 危 券卽卿

947

厂, 么， 又

THE ANALECTS.

广-

3 'en^

Radical 27, )

Hoii^-, Thick, abundant, imposing. I. 9, X. 6, XI.
10, XV. 14.

原 Yuan-. A surname. VI. 3, XIV. 46. Yiuvi^. Ho-
nest. XVII. 13.
Wearied of, object to. VI . 26, VII. 2, 33, X.
8， XIV. 14.
Stern, strong, oppress. VII. 37, XVII. 12,
XIX. 9, 10 To wade stripped up to the
waist. XIV. 42.

Radical 28. 厶

去 C7i'ii\ Depart, forsake. IV. 5, XVI. 3, XVIII. i, 2.

Chul Dispense with. III. 1；, X. 6, XIL

；, XIII. II.
參 Ts\2/i\ One of three. XV, 5.

Radical 29. 又

^ Vu\ Moreover, and, also. III. 25, IV. 18, et aL
及 CJiv'.^ Reach, attain to, overtake. V. 1 1, 20, VIII.

17, X. 8, XI. 2, 15, 25, XII. 8, 21, XIIL

25, XV. 16, 25, 32, XVI. 6, II， XIX.
23， 25.

友 Yi^. Friend, friendly, friendship. I. 4, 8, II. 21, IV.

26, V. 24, 25, VIII. 5, X. 15, XII. 23, 24,
XIIL 28, XV. 9, XVI. 4, 5, XIX. 15.

反 Fan\ To turn over, in, back, etc. III. 22, VI. 13,
VII. 8， 31, IX. 14, XII. 16, XVIII. 7.
Fani, Oscillate, quiver. IX. 30.

取 aiu\ Take, select, apply. III. 2, V. 2, 6， VI. 28,

948

THE ANALECTS.

又， P

叔 Shu"

P
古

叩

卞
司

各
名

合

同

XTL 20, XIII. 21, XIV. 14, XVI. I, XVII.

20. Ch'u\ To take a wife. VII. 30.

Father's younger brother (chiefly used in

surnames). V. 22, VII. 14, XIV. 9, 14,

19, 20, XVI. 12, XVIII. 8, 9, II, XIX. 23.
24.

Receive, accept, undertake. X. 11, XI. 18,
Xil. 6, XIV. 18, XV. 33, XVIII. 4.

Radical 30. P

Mouth. ] 給， 利 ] . Ready tongued,
smart. V. 4, XVII. 18.
Of old, yore, ancient antiquity. III. 16, IV.
22, VII. I, 14, 19, XII. 7, XIV. 25, 43,
XVII. 1 1.

Knock, thrash out. IX. 7, XIV. 46.
To summon. VIII. 3, X. 3, 13, XIV. 17,
XVII. 5, 7, 10.
Right hand. X. 3, 6.

Recorder, clerk. VI. 16， XV. 6， 25.
Officer, controller. VII. 30, VIII. 4, XII. 3,
4, S, XIII. 2, XX. 2.
May, permissible, can. I. 11, 12, 13, 14, 15,

II. 1 1, 22, 23, ct at.
Each, all. IV. ；, V. 25, IX. 14， XI. 7, 25.
Name, term, repute. IV. 5, VIII. 19, IX, 2,
XIII. 3, XV. 19, XVII. 9.
Ho"- To assemble, accumulate. XIII. 8, XIV. 17.
T 'tLUg-. Same, together. III. 16, VII. 30, XI. 25,
' XIII. 23, XIV. 19, XV. 39, XVIIL 6.

K、ou\

Cliao".
SJiih\

可 K'o\

949

THE ANALECTS.

Hou\ Sovereign. III. 21, XX. i.

Chi^.^ Fortunate. ] 月 First day of moon. X. 6.

CliM. Prince, noble man, wise man, scholar, etc.

I. I, 7, 8, 14. 11. 12, 13, 14, et al. See Intro.

VIII.

LhA Mean, stingy. VIII. 11, XX 2.

Fon^. Not, wrong. VI. 26.

m/K The Wu State. VII. 30.

lVu\ I, my, etc. 1. 4, 7, II. 4， III. 9, 24， 26, et al.

Kao\ Tell, inform. 1. 1 5, II. 5, V. 18, VI. 24, VII.

30, XIV. 14, 22, 38, XV. 41, XVIIL 6, 7,
XIX. 23, XX. I. Ku\ Inform a superior.
III. 17, XII. 23.

Wei\ Taste, flavour. VII. 13.

C/io?r. All-embracing, broad-minded, succour, Chou
dynasty etc. II. 14, 23, III. 14, 21, VI. 3,
VII. 5， VIII. II, 20, XL 16, XV. 10, XVI.
I， XVII. 5, 10, XVII I. 10, II, XX. I.

m. Alas ！ 鳴卜 III. 6. '

Ming^. Coommand, decree, orders, commission, life,
see Intro. VIII. 11. 4, VI. 2, 8, VIII. 6,
IX. I, X. 3， 1 3， XI. 6, 18, XII. 5, XIII. 20,
XIV. 9, 13， 38, 47, XVI. 2, 8, XVII. 20,
XIX. I, XX. I, 3.

H6'\ Harmony, concord, friendly, natural. I. 12,
XIII. 23, XVI. I, XIX. 25. Ho\ Sing in
harmony with. VII. 3【.

ami\ Blame, fault. III. 21.

Sheit'. To smile. XL 25.

950

口 后吉君 吝否 吳吾告 昧周 呼命 和 咎 gl

THE ANALECTS.

Tzh\ Oh! Ah! XX. i.

At}. Grief, sad, mourn, plaintive. Duke Ai. II.

19, III. 20, 21, 26, VI. 2, VIII. 4， XII. 9，

XIV. 22, XIX. I， 14, 19, 25.
Tsai\ Exclamatory interjection. II. 10, 22, III. 4,

14, 26, V. 2, et al.
1 ，（！ mg\ T'ang dynasty ； plum tree. VIII. 20, IX. 30.
AT ，？ A Mourn, bewail. VII. 9, XI. 9.
Wci". Only, indeed. II. 6, V. 13, VII. 28, 33,

VIII. 19, X. I, XL 25, XIII. 15, XVII. 3.

25， Wcv'. Yes. IV. 15.
Whi^, To ask, enquire of or about. I. 10, II, 5,

6, 7, 8, 19, 20, 23， et al.
CJii^. To open out, uncover. VII. 8, VIII. 3.
Yu^. Informed about. IV. 16. - -
ShaJi\ Good, good at, to make or consider good.

II. :o, III. 25, V. 16, 25, VL 7, VII. 3,

21, 25, 27, 31, VIII, 4， 13, IX. 10, 12, XI.

19, XII. II， 19, 21, 23， XIII. 8, II， 15, 22,

24， 29, XIV. 6, XV. 9， 32， XVI. 4, 5, II,

XVII. 7, XIX. 3, 20， XX. I.
//siu\ To smell at. X. 17.

Joy, pleased, elated. IV. 21, V. 6, 18, XVI.

13， XIX. 19.
lCuei\ To sigh. IX. 10, XL 25.

S(m/. Mourning. III. 4, 26, VII. 9, IX. 15, X. 6，
XVII. 21, XIX. I, 14, 17, XX. I. 、S>w/.
Lose, destroy, bereave. III. 24, IX. 5, XL
8, XIII. 15, XIV. 20.

咨哀 哉 唐哭唯 問 啓喻善 嗅喜 喪

口， □ ，土

THE ANALECTS.

III. 24, VI.
I, 13， XV. I,

CJiia)-. To commend. XIX. 3.
m,. 嗚呼 Alas! III. 6.
yen\ Unrefined. XI. 17.
Cliang^. To taste ； sign of past tense.

12, VIL 7, 9, VIII. 5, X. 】

30, XVL 13.

Oil'', Vessel, utensil, capacity. 11. 12, III. 22, V

3. XIIL 25, XV. 9.
/I. Alas ！ Faugh ！ XL 8, XIII. 20, XIX. 12.

Eadical. 13. □

Four. 11. 4， V. 15, VII. 24, IX. 4, 22, XII.
5, XIIL 4, 5, 20, XVI. 3, XVn. 19, 26,
XVIII. 7, 9, XX. I, 2.
To follow on. II. 23, XI. 25, XX. 2. To
rely on. I. 1 3.

Surrounded, overcome, limited, distress.
IX. 15, XVL 9， XX. I.
Firm, stable ； niggardly ； obstinate ； truly. I.
8, VIL 35, IX. 4， 6, XIV. 34， 38, XV. I,
XVI. I.
Market gardening. XIII. 4.
A man's name. XIV. 20.

Kingdom, state, country. I. 5, IV. 13, V
7, XL 25, XVL I, 2.
Plan, chart, imagine. VII. 1 3, IX. 8.

Radical 32. 土

Earth, position, dirt. IV. 1 1, V. 9.
Sceptre, mace. X. 5, XI. 5.

Yin\

Kun\

T、u\

土 rv.

uev

I 嗚彥嘗 器 隨 四 因困固 圃圉國

952

THE ANALECTS.

□ ，士

Ti\ Ground, land, place. IX. i8, XIV. 39, XIX. 22.
Tsai\ Present, alive ； at, on, in etc. I. 11， II. i8,

III. 12， IV. 19, et al.
CJiiDi)'. Equal, equitable. XVI. i,
Tso\ To sit, seat. X. 7, 9, XIV. 26, XV. 41.

For 座 A seat. XL 25.
T'aji". Level, calm, contented. VII. 36.
Jien. An earthen stand for wine-cups. III. 22.
CJihig', Walled city. VI. 12, XVIL 4.
Fw^* Boundary, limit. XVI. i. .
ChiJ^.'^ Grasp, hold, take to, maintain. VI. 8, VII.

II, 1；, IX. 2， X, 5, 17, XIII. 19, XVI. 2，

XVIIL 6, XIX. 2, XX. I.

T ang\ Hall ； pompous. III. 2, X. 4, XI. 14,
XIX. 16.

CJiieyi}-. Firm, impenetrable, hard. IX. 10. XVIL 7.
K'aii}. Endure, bear. VI. 9.

】,"6>i. The ancient Emperor. VI. 28, VIII. 19,

XIV. 45, XX. I.

Fad^. Requite, reward. XIV. 36.
7，"2. Road, on the way. XVIL i, 14.
Chid\ To fall, sink. XIX. 22.
Sai\ Se^.* To stop up, mask. III. 22.
Hiiai^. Spoilt, gone to ruin. XVIL 21.
fan^. A man's name. 原. XIV. 46.

Radical 33. 士

SJiUl'. a trained man, scholar, officer. IV. 9, VII.

II, VIII. 7, XII. 20. XIII. 20, 28, XIV. 3,

XV. 8, g, XVIIL 2, 6, 11, XIX. i, 19.

地在 均坐. 坦坫 城域執 堂 堅堪堯 報塗墜 塞壞壤 士

953

士, ：^, 夕， 大 THE ANALECTS.

Chiiang^. Robust, manhood. XVI. /.
6/ 膽 4. Long life. VI. 21.

Radical 35.

Hsia\ The Hsia dynasty ； name of a disciple.

1、

II, 8, 23, III. 5， 9， 21, VI.
10, XVIII. II, XIX. 3.

夕

, XL 2, XV.

Radical 36.

夕 Hsi\"" Evening. IV. 8.

多 Much, many, multifarious. II. 18, IV. 1 2. VII.

27, VIII. 5, IX. 6, X. 8， XIII. 5, XV. 2,
XVI. 4, 5, XVII. 9, XIX. 24.
夜 Yeh\ Night. IX. 16， XV. 30, XVIII. 11.
Mhig^. To dream. VII. 5.

. The
IX. 6，

Radical 37. 大

大 Ta\ Great. I. 12, 11. 22, III. 4， et al.

great, very. III. 1 5, 23, VI.
XVIII. 9.

天 J ,ien\ Heaven, sky, divine. 天 下. All under
heaven, the Empire. 11. 4, III. 2, 11， 13,
24， V. 12, VI. 26, VII. 22, YIII. I, 13， 18,
19, 20, IX. 5, 6, II， XI. 8, XII. I, 5, 22,
XIV. 6, 18, 3;, XVL 2, 8, XVII. 19, XIX.
25, XX. I.

夫 Fu^. A man, a fellow, a wife, a minister, a teacher ；
' see Intro. VIII. I. 10, III. 24, IV. 15, V.
18, XIV. 18, XVIIL 15, XVI. 14, et al.
Fi^, Ah ！ as to, for, now ； this, these.

954

THE ANALECTS.

大， 女

VI. 8， 25, 28, VII. io， VIII. 3， IX. 8, i6,
21, 30, XI. 9， 10, 13, 24， 25, XII. 4, 20,

XIII. 4, XV. 4， 5, ct al.
夭 Yao', Cheerful. VII. 4.

失 遍 1.* To lose, miss, fail, err. 1. 1 3, IV. 23, VIII.

27, X. 8， XII. 5, XV. 7, 32, XVI. 2， XVII.
T, 15, XIX. 19.
To squat ； eastern barbarians ； a man's name.
III. 5, V. 22, VII. 14, IX. 13, XIII. 19,

XIV. 46, XVL 12, XVIII. 8.
To flee, run. VI. 1 3.

How ？ what? why ？ wliere ？ II. 2i. III. 2,

VII. 18, XL 14, XIII. 3, 5, XIV. 20, 4r.
_ Lavish, prodigal. III. 4, VII. .35.
翁 To? Snatch, cany off, despoil. VIII. 6， IX. 25,

XIV. 10, XVII. 18.
f?outh-west corner of a room, god of the hall.

HI. 13.
A man's name. XIV. 6.

奴
好

Hsi\

She\
To?

Ao\

女 Ni?.

Hau\

Radical 38. 女

Woman, female. XVII. 25, XVIIT. 4. /"〜

You. (for 汝). II. 1；, III. 6, V. 3, 8, VI.

10, II, 12, VII. 18, XI. 22, XV. 2, XVII.

8, 10, 21.
A slave. XVIII. i.
Good. XIX. 23. Hao〜, To like, love, be

fond of, friendly. I. 2， 14, 15, III. 22, IV.

3, V. 6, 14， 27, VI. 2, 18, VII. I, 10, II.

19, et al.

955

女， 子

THE ANALECTS.

始
姓

婦

如 As, as to, equal to ； like ； ly ； if, as if. I. 8, 15.

II. I, 9, 20, III. 3， 5, 6, II， 12, 23， et al,
妻 Clii^. A wife. XVI. 14. CIii^. To wife, give in
marriage. V. i, XI. 5. ©
SJiilc'. To begin, beginning, at first. I. 15, III. 8,

23, V. g, VIII. 15, XIIL 8, XIX. 12.
Hsing^. Surname, clan ； 】 the people. VII.
30, XII. 9, XIV. 45, XX. I.
Awe-inspiring, commanding, to be feared. I.
8, VIL 3；, XX. 2.
A woman, wife. VIII. 20, XIV. 18.
To coax, flatter, pay court to. III. 13.

Radical 39. 子

A child, son, leader, master, sir, gentlemen ； a
viscount, see Intro. VIII. I, i, 6, 10,
II. 5, 7, 8, 12, 14, 20, 21， et al.

Confucius ； a surname. II. 19, 21， III. i,
V. 14, IX. 2, X. I, XL 5, 6, XII. 1 1, XIV.
42, XVIII. 3, 4， 6.
Jsiu^. To keep, maintain. VIII. 4.
Hsiad^. Filial, filial duty, filial piety ； Intro. VIII.

I. 2， 6, II, II. 5, 6, 7, 8, 20, 21, VIII. 21,
XL 4, XIIL 20, XIX. 18.
孟 Meng^. Eldest (of three) , a surname. II. 5, 6, VI.

13, VII. 30, VIII. 4， XIV. 12, XVIII. 3.
孤 Ku\ Orphan, solitary. IV. 25, VIII. 6.

Chi、. Youngest (of three) ； a surname. II. 20, III.

i,V. 19， 25, VI， 6, 7, XL 2, 6, 16, 23,
XIIL 2, XVIII. 3, 4, II.

]\Jei\

孔 K 、霍 g\

存

956

THE ANALECTS. 子, ^

Suti}-. Grandson ； part of a surname. II. 5, III. 13,
XIV. 20, 38, XVI, I, 3, XIX. 23, 24, Sim^
for 遞 . Docile, under control, obedient
modest. VII. 35, XIV. 4, 6, XV. 17:
XVII. 24, 25.

Who? which? what? III. i, 15, 22, V. 8,
23， VI. 2, VII. 30, XI. 6, 15, 25, XII. 9,
17, XVIII. 7, XIX. 12.
Hsuc]i-.^ To learn, study, education, learning. See
Intro. VIII. I. I, 6, 7, 8, 14, 11. 4， 15, V.
14, 27, VI. 2, 25, VII. 2， 3, 16, 33, VIII.
一 12， 1 3, 17, IX. 2, 20, 29, XL 2,6, 24, 25,
XIIL 4， XIV. Is, 37， XV. I, 2, 30, 31，
XVI. 9, 13, XVIL 4, 8, 9, XIX. 5, 6, ；,

13, 22.

A suimme. ] 悲 • XVIL 20.

Radical 40.
Shoir". To keep, maintain, preserve. VIII. 1 3, XV.
32,-XVL r.

An^. K est, tranquillity, comfort, ease, content. I. 14,
11. 10, IV. 2, V. 25, VII. 37, XIV. 45,
XVI. I, XVIL 21. Where? how? XL 25.

Sw!g、. The name of a State. III. 9, VI. 14.

Wan\ Complete. XIIL 8.

TsungK Ancestors, seniors, leader. 1. 1 3, X. i, XL
25, XIIL 20, XIV. 20, 43, XIX. 23.

Kuaii}\ A government officer. III. 22, XIV. 43,
XIX. 23, XX. I.

Ting\ To settle ； Duke Ting. III. 19, XVI. 7.

孫 孰學 一 孺守安 宋完宗 官 定

957

THE ANALECTS.

P\ Proper, fit, suitable. XIX. 23.
ATV.* Guest, envoy. V. 7, XIV. 20.

A building, a palace. VIII. 21, XIX.
23-

A house, dwelling, inner room, family. V.
7, 27, VI. 12, VIII. 21, IX. 30, XL 14. 19，
XIII. 8， XVL 3, XIX. 23.
To harm, injure. II. 16, XV. 8.
A minister of state, ruler, governor ； a sur
name. III. 21, V. 7, 9, VI. 3, 7, 12, IX. 6,
XL 2, 24, XIII. 2, i;, XIV. 43, XVII. 21.
Banqueting, conviviality. XVL 5.

Family, household, home. III. 2, V. 7, XII.
2, 20, XVII. 18, XIX. 「23， 25.
Yung"" , To contain, bear ； easy ； looks ； a
name. V. 1， VIIL 4, X. 4, 5, 16, XI. 5.
XIX. 3.

To pass the night, overnight, rest. VII. 26,

X. 8, XII. 12, XIV. 41, XVIII. 7.
To entrust to. VIIL 6.

Riches, wealth, affluence, to enrich. I. 15, IV.
5, VI. 3， VII. II, 15, VIIL 13, XI. 16,
XII. 5, 22, XIII. 8， 9, XIV. II, XVL 12,
XIX. 23, XX. I.
Cold, wintry. IX. 27.
Examine into, investigate. II. 10, XII. 20,
XV. 2;.

Few; lone. II. 18, VIIL 5, XIV. 26, XVI.
I, 14, XIX. 23, XX. 2.

Kiin'(p-.

Shih\

Hai\
Tsav".

Yen\
Chia}.

力

Chi\
Fii\

Hair.
Ktia\

958

THE ANALKC i S.

Ning\ Rather, better to, sooner. 111. 4, 13, VII.
35, IX. II.

CJihi'. In bed, to sleep. X. 6, 8, 16, XV. 30.
Shih" Full, real ； fruit. VIII. 5， IX. 21. ；
K,uan\ Magnanimitiy. III. 26, XVII. 6, XX. i.
Shhi'. Examine, tiy, judge. XX. i.
LiadK A name. XIV. 38.
Pad", Precious, talent. XVII. i.

Radical 41. 寸

Feng". A frontier town. III. 24.

She\ Archery. III. 7, 16, IX. 2, XIV. 6. Shih^*
To aim at. VII. 26.

Chiang About to, 011 the point of, going to ； to take.
III. 24, VI. 13, VII. 14, 18, VIII. 4, IX. 5,
6. XIII. 3, XIV. 38, 48, XVI. I, XVIL ],

20, XIX. 3.

ChucvH". Alone, of himself, special. XIII. 5. -
Tstin^, To honour ； dignity. XIX. 3, XX. 2.
7z"'4. To reply (to a superior). II. 5, 19, III. 19,

21, V. 5, 8, 10, VII. 18, XL 6, XIII. 5,
XIX. 3, 12.

Radical 42. /j、

Hsiau'. Small, petty, inferior. I. 12, II. 14, 22, III.

22, IV. II, V. 21, VII. 36, VIII. 3, XL 16,
25, XII. 16, XIII. 2, 4, 17, XV. 16, 20, 26,

IZ、

ShaJ'. Few, somewhat. XIII. 8. SJiad^. Young,
junior. V. 25, IX. 9, XVI. 7, XVIII. 8, 9.

寧 寢實寛 審寮寶 封射 將 專 尊對. . 小 少

959

小 尤， 尸 » 山 THE ANALECTS.

尙 SJiang"^. To esteem, estimation. IV. 6, XIV. 6,
XVII. 23.

Radical 43. 尤

尤 IV. To blame. 11. 18, XIV. 37.
^% Chiu\ To go or come to, approach ； thereupon ；
bring to (perfection). I. 14, XII. 19, XVI. i.

Radical 44. 尸

Shill}-. A corpse. X. 16.
CJiiW:^ A foot, cubit. VIIL 6.
N^. 仲 ] . Confucius' designation. XIX. 22, 23,
24， 25.

Yhi'. Minister, governor. V. 18, XII. 22.
CMiK To dwell, abide, occupy, be : at home, within.
1. 14, 11. I, III. 26, V. 17, VI. I, VIL 4,
VIIL 13， IX. 13, X. 6, 7, 16， XL 25, XII.
14, 20, XIII. 8, 19, XIV. 3， 47, XV. g. 16,
XVI. II, XVII. 8, 21, 24, XVIII. 8, XIX.
7, 20.

P'ing^. To restrain, reject. X. 4, XX. 2.
U'i\ Often. V. 4, XI. 18.

IJ\ Lii'. To tread on, step on. VIIL 3, X. 4.
Name of Emperor T'ang XX. i.

Radical 46. 山

山 Shan"^ Mountain, hill. III. 6, V. 1；, VI. 4, 2r, IX.

18， X. 18, XVII. 5".
崇 CJiung'-, To elevate. XII. 10, 21.
威 Feng^. To collapse, be ruined. XVI. 1， XVII. 21.

尸尺尼 尹居 屛屢履

960

THE ANALECTS. 山， (《, 工, 已 巾

Jsui^. 1 子. A minister of Ch'i. V. i8.
巍 Wci^. Lofty, subline. VIII. i8, 19.

Radical 47.

Oitiai^. A stream. VI. 4, IX. 16.
CJioii}. A district (of 2500 families).

XV. 5.

Radical 48. 工

工 Kung\ A workman, craftsman. XV. 9, XIX. 7.
左 TsdK The left band. V. 24, X. 3, XIV. 18.
工 ^ Cliiad'. Artful, plausible. 1. 3, III. 8, V. 24, XV.
26.

巫 Wti^. A soothsayer. VII. 30, XIII. 22.

Radical 49. 已

已 Chv". Self, oneself, one's, personal. I. 8, 16, IV. 14,
V. 15, VI. 28, VII. 28, VIII. 7, XII. I, 2,
XIV. 25, 32, 42, 43， 45, XV. 4, 18, 20, 23,
XIX. 10.

To end, cease, give up ； indicates the perfect
tense ； an emphatic final. I. 14, 1 5, III. 8,
IV. 15, V. 18, 26, VI. 28, VII. 33, VIII. I,
；, lo, 20, IX. 8, 10， XII. 7, XIII. 10, XIV,
42, 45, XVII. 21, 22, XVIII. 5.
Hsiang^. A lane, alley. VI. 9, IX. 2.
^ Gentle, yielding. IX. 23.

Radical 50. 巾

市 Shih\ Market, market-place. X. 8, XIV. 38.
^ Pu\ Cloth (linen). X. 7.

已 ,

96 【

r|l , 千， 么， 广 THE ANALECTS.

帛
帝
帥

HsP-. Few, rare ； to pause. V. 22, XI. 25, XVI. 2.
iV* Par. Silks. XVII. 11.
Ti\ God, Supreme Ruler. XX. i.
Shuai^. Commander-in-chief. IX. 25. Shu\~^ To
lead. XIL 17.
師 SJiiJ^. A leader, teacher, master ； a host, army. 11.

II， III. 23. VII. 21， VIII. 15, XT. 15, 17,
25, XV. 35, 41, XVIII. 2， 9, XIX. 19, 22.
A mat. X. 9, 13, XV. 41.
Tai\ A girdle, sash. V. 7.
Cli ang^. Ordinary, regular. XIX. 22.
Wei ^. Curtain (-shaped). X. 6.

席 Hsi

2 *

帷

千人'

平
年

P、 ing\

幼

Radical 61. 干

To seek ； a shield, arms. II. 18, XVI. i ,
XVIII. I, 9.

Level, ordinary. V. 16, IX. 18， XIV. 13.
Year, years. I. 11, IV. 20， 21， VII. 16,
VIII. 12, XL 25, XIL 9. XIII. 10， II, 29,
XIV. 43. XVII. 21, 26.
Hsing^. Fortunate, lucky. VI. 2, 17, VII. 30, XI.
6.

Radical 52. 么

Young. XIV. 46, XVIII. 7.
Somewhat, a little, minutiae. IV. 18, XIII. i 5.

Radical 63. 广

Yii\
Chi\

府 Fu^. 1 • The I^ong Treasury. XL 1 3.

T,ingK Court, hall. III. i, XVI. 13.

962

THE ANALECTS. 广， 升， 弓

Tu\ Measures, laws. XX. i.

Sh!i\ Numerous, the masses ； near to, almost. XI.

i8, XIII. 9, XVI. 2.
Yiuig^. 中 ] . The golden mean. VI. 27.
K，cing^. Designation of 季 ] - f' . 11. 20, VI. 6,

X. II, XL 6.
】V. A measure of 16 斗. \,I 3.
Zu7i\ Reserve, modesty. XVir. 16.
SouK To be concealed. II. 10.
Chi\ A stable. X. 12.

MiacA A temple. III. 15, X. i, XIV. 20, XIX.
23-

Fei\ Cast aside, fail. V. i, VI. 10, XIV. 38, XV.
22, XVJII. 7, 8, XX. I.

Radical 54. J_

Tiiig^. 朝 1 . The Court. X. i.

Radical 55. ~)\

To play chess, (圍 棋). XVJI 22.

Radical 56. ~t

To shoot with an arrow. Vll. 26.
wSY/z'/?.* Cross-bar in carriage ； to bow upon it. X.
16.

Shih\ Regicide, parricide. V. 18, X[. 23, XIV. 22.

Radical 57. 丐

Tiao〜, To condole. X. 6. .

度庶 庸康 庚廉 廋廡廟 廢 廷弃 弋式弑 e!

963

弓，
弘

，衧

THE ANALECTS.

弗
弦

彫
彬
彭

彼
往，

征

待
徑
得

Hsie 化.

Hung'-'. Capacity of mind ； to enlarge. VIII. 7,
XV. 28, XIX. 2.
A younger brother, youth, disciple. I. 6, II.
8, 21, VII. 33, VIII. 3, IX. 2, XL 4, 6,

XII. 5, XIII. 7, 28. (for 'I 弟). To
act as a younger brother should. I. 2, 6,

XIII. 20, XIV. 46.
Not. HI. 6， V. 8, VI. 25, XVII. 5.

Lute string, stringed intsrument. XVII.

Chmig\ The disciple, 子 ] - II. 1 8, 23 et al. ； a

mail's name. XVIII. 8.
AliK More, the more. IX. 10.

Radical 59. ^

Tiao^. To fade, wither, lose leaves. IX. 27.
Fill". Proportionally blended. VI. 16.
P、hig\ An ancient worthy. VII. i.

Radical 60. ，

Pi\ That, lie. XIV. 10, XVI. i.
性 Wang^. To go, go on, gone, past. I. 15, III.

10, 21. VII. 28, IX. 18, XVII. I, 5, 7,
XVIII. 2, 5.
Chhi 矛. To attack. XVI. 2.

Hou〜. After, afterwards. II. 13. III. 8, V. 19,
et al.

Tai\ To wait, treat. IX. 12, XIII. 3, XVIII. 3.
CJiing^. A short cut. VI. 12.

TP.* To get, obtain, attain to, be deemed. I. 10.

964

THE ANALECTS. >f

III. 22, 24, IV. I, 5. V. 10, 12, 18， VI. 12,

VII. 14, 25, 32, VIII. I, 12, IX. 5, II, 14,
et al.

'7、V. On foot ; disciple, associate ； in vain. XL 7,

16, XVII. 5, XVIII. 6.
Hsi^. To move towards, transfer. VII. 3, XII.

10.

Tsung^. To follow, pursue, accord with. II. 4, 13,
III. 14, IV. 18, VI. 6, 24， VII. II, 21, 2;,

VIII. 5, IX. 3, 10, 23, ct al. Tsttno\
Followers III. 24, V. 6, XI. 2, 9, XV. i.
Following, proceeding, ill. 23.

To drive. 11. 5, IX. 2.

To repeat, return, report, answer to, again.
I. 13, VI. 7, VII. 5, 8, X. 3, 4, XL 5,
XII. I.

Hsiln^. One step after another ； dragging behind.

IX. 10, X. 5.

IVep-. Small, reduced ； if not ； a name. V. 23, XIV.

18, 34, XVL 3, XVIII. I.
Oieng^. To attest. III. 9. ,

Te\ Morals, moral excellence, character, virtue,
see Intro. VIII. I. 9, II. i," 3, IV. 11, 25,
VI. 2；, VII. 3, 6/22, VIII. .1, 20, IX. 17,
, XL 2, XIL 10, 19, 21， XIIL 22, XIV.

5, 6, 35, 36, XV. 3， 12, 26， XVL 12,
XVIL 13, 14, XVIIL 5, XIX. 2, II.

are? To remove ； to tithe. III. 2, XII. 9.

CJiiao\ To pry, spy. XVII. 24.

965

THE ANALECTS.

Jen\
Chih

Radical 61. 心

Hshi)-, Heart, mind, feeling. II. 4, VI. 5, XIV. 42,
XVII. 22, XX. I.
Must, certainly, unfailingly. I. 7, 10, III. 7,

IV. 5, 19, V. 18, 2;, VI. 7, 28, VII. 10, 21,
30， IX. 4， 9， X. 3, 6, 7, 8, 13, 16, i;, XII.
7, 12， XIIL 3, 12, XV. 32.

To bear, endure, patience. III. i, XV. 26.
Will, determination, aim, bent, aspiration, to
set the mind on. I. 11， II. 4, IV. 4, 9, 18,

V. 25, VII. 6, IX. 25, XI. 25, XIV. 38,
XV. 8, XVI. 1 1, XVIIL 8, XIX. 6.

To forget. VII. 18, XII. 21, XIV. 13,
XIX. 5.

. Loyal, faithful, conscientious. See Intro.
VIIL L 4, 8, II. 20, III. 19, IV. 15, V.
18； 27, VII. 24, XII. 10, 14, 23, XIIL 19,
XIV, 8. XV. 5， XVL 10.
Anger, angry, lesentmenf. XII. 21, XVI. 10,
XVIL 16.

Aggressive, perverse. IX. 26.
To bear in mind. V. 22.
iTistantly ； a name. IX. 10, XIV. 17.
Modest. XIV. 21.
Nu\ Anger. VI. 2.

Ss?t\ To think. 11. 2, 15, IV. 17, V. 19, VI. 3, IX.

30, XIV. 13,28, XV. 30, XVI, 10, XIX.
I, 6.

/2, Gratified, appearing pleased. X. 4, XIIL 28.

CI mug

Fhf.

Chih\
Nien\

^ ^,Lri^tl0 i 忿 忮念忽 作怒. 思：： b

966

THE ANALECTS.

心

Chi^.'^ Urgent, pressing, needy. VI. 3.

Hsii'g^. Nature, human nature. V. 1 2, XVII. 2.

Yi'ianK Resentment, animosity, enmity, to complain,*
repine. IV. 12, 18, V. 22, 24, VII. 14,
XII. 2, XIV, 2, 10, II, 36, 37, XV. 14,
XVII. 9, 25, XVIII. 10, XX. 2. '

Kuai\ Prodigies, the supernatural. VII. 20.

恒 Heng"" Constancy ； a name. VII. 25, XIII. 22,

XIV. 22.

K,ung\ To fear. V. 13, VIII. 17, XVI. 1， XIX. 4.
Sh"、, Consideration for others, sympathy. IV. 15,

XV. 23.

Cliilv'. Shame, dishonour, ashamed, abashed. 1.
• 13, 11. 3, IV. 9, 22, V. 14/24, VIII. 13, IX.

26, XIIL 20, XIV. I, 29.

HsM. Sincere and careful, simply. X. i.
Hui^. Regret, repent. II. 18, VII. 10.

To breathe. X. 4.
KungX . Respect, courtesy, serious. I. 10, 13, V.

15, 24, VII. 37, VIII. 2, XII. 5, XIII. 19,

XV. 4, XVI. 10， XVII. 6, XIX. 25.
Hiian^. To grieve, be distressed, anxious, I. 16, III.

24， IV. 14, XII. 5, 18, XIV. 32, XVI. I,

XVII. 15.

Fev". Anxious to express one's meaning. VII. 8.
CJiing^. Sincere, real, facts. XIII. 4, XIX. 19.
Hud^ ， To doubt, vacillate, be perplexed, irrational.

11. 4， VII. 28, IX. 28, XI. 21, XII. 10, 21,

XIV. 30, 38.
Hsi\* 1 乎 Alas ！ IX. 20, XII. 8.

967

THE ANALECTS.

WeP. Only, but. 11. 21, IV. 3, VII. 10, X. 8.

K'lmg^. Stupid, simple. VIII. 16.

fJui\ Favour, kindness, beneficence. IV. 11, V.

15, XIV. 10, XV. 13, XVII. 6， XVIII.

2, 8, XX. 2.

(94.* Bad, evil, ills, misdeeds. IV. 4， 9, V. 22， VIII.

21, X. 8, XII. 16, 21, XVII. 24, XIX. 20,
XX. 2. Wu\ To hate, detest, abhor. IV.
3， 5, 6, XI. 24, XII, 10， XIII. 24, XV. 27,
XVII. 18, 24, 26, XIX. 20. Wii\ How?

1 乎 • IV. 5.

To\ Idle, negligent. IX. 19.

Cliieii^. Error, excess. XVI. 6. .

Yi'i^. To surpass, be superior to. V. 8， XI 1 5.

Yil^. Pleased, amiable. X. 5.

/4. Idea, intention, preconception. IX. 4.

Yii^. Stupid, foolish, simple. II. 9, V. 20, XL 17,

XVII. 3. 8, 16.
Ai"^, Love, affection ； to care for. I. 5, 6, III. 17,

XII. 10, 22, XIV. 8, XVII. 4， 21.
Whi^, Yii)i\ Annoyance, irritation. 1. i, V. 18,

XV. I.

S"4, To state, represent, accuse. XII. 6, XIV. 38.
Shen^. Solicitude, cautious, guarded. I. 9, 14, I J.

18, VII. 12, VIII. 2, XIX. 25.
TV^s. .Kind, compassionate. II. 20.
Yuan\ Honest. VIIL 16.
Hui\ Wise, shrewd. XV. 16.
Yu^* The passions. V. 10.

968

THE ANALECTS. 心, 戈

TP* Internal evil. XII. 21.

Jung^. Grief carried to excess. XI. 9.

Mmi\ Remiss, to neglect, slight. VIII. 4, XX. 2.

Z//'. Anxious. XII. 20, XV. 11, XVIII. 8.

】 V. Anxiety, distress, sorrow. II. 6, VI. 9, VII. 3，

18, IX. 28, XII. 4, 5, XIV. 30, XV. II,

31, XVI. I.
Tseng^. To hate, dislike. V. 4. '
7 an'\ To fear, shrink from. I. 8.
mA Surprised. XVIII. 6.
Fhi\ Eager, ardent. VII. 8； 18.
Yiiig^, To answer. XIX. 12.
Han\ Annoyance. V. 25.

Hilar. Bosom, to embrace, cherish. IV. 11, V. 25,

XIV. 3, XV. 6, XVII. I, 21.
八 A posthumous title. II. 5.
Ch'id . To fear, be apprehensive. IV. 21, VII. 10,

IX. 28, XII. 4, XIV. 30.

Radical 62. 戈

Ko\ A spear. XVI. i.

fimg^. Arms, weapons. XIII. 29.

ClLhig"-. To complete,, finish, accomplish, perfect,

fulfil, crown. III. 21, 23, IV. 5, V. 21, VII.

10, VIII. 8, 19, IX. 2, 18, XI. 25， XII. 8,
' 16, XIII. 3, 10, 17, XIV. 13， 22, 47, XV.

8, 1；, XIX. 7, XX. 2.
Wa". I, me, my. II. 5, III. 17, 21, IV. 6, et al.

無 ] Egoism. IX. 4.
Chieh\ To guard against, warn. XVI. 7, XX. 2.

969

愿慟 慢盧憂 憎 憚憮憤 應憾懷 懿懼 戈戎成 我 ，戒

戈， 戶， 手

THE ANALECTS.

Someone , perhaps. II. 21, 23, III. 11， 15,
22, V. 4, 10, 23, IX. 13, XI. 25, XIII. 22,
XIV. 10, 47, XVIL 16, XIX. 23.
Distress ； worry. III. 4, VII. 36.
To slay, be slain. V. i.
. War ； alarm. III. 21, VII. 12, VIII. 3, X.

5, XIII. 30.
Play, sport, jest. XVIL 4.

Kadical 63. 戶

A door. VL 15, XVIL 20.
Offence. XVIL 16.

A place ； where, what, that which. I. 12, II. i,
4, 10, 23, III. 7, 13, ct al.

Radical 64. 手
'- Hand, arm. VL 8, VIII. 3, IX. 11, X. 3，
XIII. 3.

Talent, ability, gifts. VIII. 11, 20, IX. 10,
XL 7, XIII. 2.
Fir". Uphold, support. XVI. I.
ChP.* To break in two, decide. XII. 12.
Ch 'tug'-'. To hold up both hands to receive. XII. 2,
XIII. 22.

J? Or, but, vet. I. 10, VII. 33, XIII. 20， XIV.

33, XIX. 12.
C/iH^. To resist, turn away. XIX. 3.
7"V. To draw, drag. X. 13.
Chih\ To point. III. 11, X. 17.
FaiK To bow to, salute, make obeisance. IX. 3, X.

II, 15, XVIL I.

Chan\
Hsi\

Hu
Li\

SJiou

Tsai".

戚戮戰 戲 戶 F 、所 手 才 扶折承 抑 拒 拖指拜

9；0

THE ANALECTS.

手， 支

Kung\ To salute with folded hands. XVIII. 7.

Ch To hold, hold up. XVI. i.

SJiou\ To give, offer. X. 5, XIII. 5， XIV. 13.

T'aii}. To put the hand into, test. XVI. j i.

Chang'. The palm. III. 11.

Sad'. To sweep. XIX. 1 2.

Tsd^. To put, place. XIII. 3.

Chieh〜, To meet. XVIII. 5.

r， To bow, salute. III. 7, VII. 30, X. 3, 5.

Chic I i}.'^ To lift up, stick up. XIV. 42.

Suit'. Spoil, harm, modifications. II. 23, XVI. 4, 5.

Chih\ Name of a Bandmaster. VIII. 15, XVIII. 9.

Clie^.^ To remove, put away. X. 8.

Gillian^, To narrate, present. XT. 25.

/V. To shake (a hand drum). XV III. 9.

Ts" To select. IV. i, VIL 21, 27, XX. 2.

To strike, play on (stone chimes). XIV. 42,
XVIII. 9.
To hold fast to. VIL 6.
To receive envoys. X. 3.
A man's name. XVII. 5.
To annex, steal. XIII. 18.
To hold plural offices ； to hold in both
hands ； hemmed in. III. 22, X. 4, XL 25.

Chi?
Chit\

She',''

Radical 66. 支

KaP. To change, reform. I. 8, 11， IV. 20, V. 9,
VI. 9, VIL 3, 21, IX. 23, XL 13, XV. 29,
XVII. 21, XIX. 18.

971

THE ANALECTS.

Kung" To attack, to study. II. i6, XI. i6, XII. 21.
Fang". To let go, put away, loose ； a name. III. 4,
6, XV. 10, XVIII. 8. Fancr\ To fall in

， ， o

with, give oneself up to. IV. 12.
Chcug^. Government, administration, the public service,
laws, policy, affairs of State. I. 10, 11. i, 3,
21, V. 18, VI. 6, VIII. 14, XL 2, XII. 7, II,

14, 17, 19, XIII. I, 2, 3, 5, ；, 13, 14, 1 6, 17,
20， XVI. 2, 3, XVIII. 5. XIX. 18， XX. I, 2.

Ku、. Old, former ； cause, because, therefore. II. 11，

III. 9, VIII. 2, IX. 6, XL 21， 24, 25, XIII.

3. XVIII. 10.
]\lin\ Diligent, intelligent, clever. 1. 14, V. 14, VII.

19, Xll. I, 2, XVII. 6. XX. I.
Chi CIO 入. To teach, educate, train. II. 20, VII. 24,

XIII. 9, 29, XV. 38, XX. 2.
CJdir. To save, prevent. III. 6.

Pai\ Spoilt, unsound ； a Minister of crime. VII. 30,
X. 8.

Fi\ To spoil, shabby. V. 25, IX， 26.

Kait'. To venture, dan:, presumptuous. V. 8, VI.

13, VII. 33, IX. 1 5, X. II， XI. I I, 21, 22,

XIL 17, 21, XIII. 4, XIV. 22, 34, XVII.

24, XX. I, 2.

San^. Scattered, disorganised. XIX. 19.
Ch'iug〜. To pay respect or attention to, respect, re-
verence. I. 5, II. 7, 20, III. 26， IV. 18, V.

15, 16, VI. I, 20, VIII. 4, XI. 14, XIL 5,
XIII. 4, 19, XIV. 45， XV. 5， 32, 37, XVI.
10, XIX. I.

支 攻放. 政 故敏敎 救敗 敝敢 散敬

9/2

THE ANALECTS. 支， 文, 斗， 斤, 方

SJm\ A number, several. VII. i6, XIX. 23. XX.

I. vSV.* r^requently, importunity. IV. 26.
欽 Licit'. Gather in, collect imposts). XI. 16.

Radical 67. 文

文 Whr. Letters, literature ； refinement, culture, art. I.

6, III. 9, 14, V. 12, 14， 17, 18, 19, VI. 16,
25, VIL 24, 32, VIII. 19, IX. 5, 10， XI. 2,
XII. 8, 24, XIV. 13， 14， 16, 19, .XV. 13,
25, XVI. I, XIX. 22. Whi\ To touch
up, embellish. XIX. 8.
Fcv". Polish, elegance. V. 21.

-4 Toil\

Radical 68. 斗
A peck. XIII. 20.

斯
新

方

於
施

Eadical 69. 斤

Ssu^. This, these ； here ； thereupon. 1. 1 2, 15, II.

16, III. II, 24, IV. 7, 26, V. 2, 5, 19, et al.
HsiuK New. II. II , V. 18， XVII. 21.

Radical 70. 方

Fang^. A region, place ； rule, method, to compare ；
then. 1. I, IV. 19, VI. 28, XL 25, XIII. 4,
5, 20, XIV. 31, XVI. 7, XVIII. 9, XX. I.

yu\ At, on, in ； from, to ； than. I. 10, 11， 13, 14,
II. 5, 7, 21, 23, III. I, 2, II, 24, ct al,

Shi/iK To display, exercise, bestow, confer. II. 21,
V. 25, VI. 28, XII. 2, XV. 23. aiih\ To
neglect. XVIII. 10.

973

方, 无， 日
旅

族

THE ANALECTS.

Chi\

CJiih\

明

13
t3

Tjf. Troops, a body of 500 soldiers ； name of a
sacrifice. III. 6, XI. 25, XIV. 20, XV. i.
Relatives, clansmen. XIII. 20.

Eadical 71. 无

Already, since. III. 10, 21, IX. 5, 10, XL
25, "XII. 10， XIII. 9, XIV. 42, XVI. I,
XVIL 15.

Radical 72. 日
The sun, day ； daily. I. 4, 11. 9, IV. 6, VI. 5,
VII. 9, X. 8， XI.,25， XII. I, XV. I, 16, 30,
XVL 12, XVII.' I, 22， XVIIL 4, XIX.
5, 21, 24.

Good food. XVIL 21.
Ming^, Bright, clear, insight ; clean ； morning. V.

24, VI. 12, X. 7, XII. 6, XIV. 14， XV. I,
XVL 10， XVIIL 7.

To change. 1. ；, VII. 16, XVIIL 6. J 人
Easy, simple. III. 4, VIII. 12, XIII. 15,

25, XIV. II, 44. XVIL 4.
Elder brother. XL 4.

Formerly, once upon a time. VIII. 5, XVL
I, XVIL 4, 7.
A star. II. I.
The spring. XI. 25.
Bright, clear ； Duke Chao of Lu. VII. 30,
XX. I.

This, certain ； verb ' to be.' I. 10, II. 7, 8,
17, 21, III. I, 15. et cd.

■4*

K 'nil}.

Ch '？
Chao、，

Shih\

星春昭 是

974

THE ANALECTS.

日， 日， 月

Shih \ Time, season ； to time; constantly. I. i, 5, X,
8, 18, XIV. 14, XV. 10, XVI.;, XVII. 1,19.
CMji\ The Chin State. XIV. 16.
Yen'^. I^te ； a name. V. 16, XIII. 14.
(7/ 膽 4. Daytime. V. 9, IX. 16.
Ch'hIK Morning. XIV. 41.
Hsia^. Leisure. XIV. 31.
SliiC. Hot weather. X. 6.

Ching\ A designation. XIL 1 1, XIV. 38, XVI. 12,

XVIII. 3， XIX. 23.
Pad^. Violence, oppression ； to attack unarmed.

VII. 10, VIIL 4, XX. 2.
Li^.^ Calculation, period. XX. i.

Badical 73. 曰
Yueli",^ To say, speak. I. 1， 10, 11. 2, 5, III. 21,

24, et al.
C/z'f 汄 * Bent. VII. 15.
Khig\. To change, turn. XIX. 21.
SJiu^. To write ； a book ； the book (i.e. of History).

II. 21， VII. 17, XI. 24, XIV. 43, XV. 5-
Ts 'eng^. Already, and yet, and now. II. 8, III. 6,

XI. 23.

Hid To meet, assemble. XI. 25, XII. 24.

Radical 74. 月

Yi'ieJi^.'^ The moon, a month, monthly. VI. 5, VII.

13, X. 6, XIII. 10, XVII. I, XIX, 5, 21, 24.
Yic^. To have ； there is. I. i, 2, 6, 12, 14, II. 3, 7,

8, 21, et at. And, plus. 11. 4, X. 6.

975

時 晉 晏晝晨 暇暑景 暴曆曰 曲 更書. 曾會 月有

月， 木

THE ANALECTS.

Radical 75. 木

Ml" A tree, wood, wooden, simple. III. 24， V. 9,

XIII, 27, XVII. 9, XIX. 12.

Wei'^, Not yet, never. I. 2, 7, 1 5, III. 24, 25, IV.
6, et al.

Md^.^ Twigs, ends, an end of, no, none. IX. 10, 23,

XIV. 42, XV. 15. XVIL 5, XIX. 12.
Phv'. Root, radical, fundamental. 1. 2, III. 4, XIX.

12.

Chu\ Red, vermilion ； a name, XVIL 1 8, XVIII. 8.
Hsii?. Decayed, rotten. V. 9.
Wii}-, To plaster. V. 9.

P、hig\ Men of kindred spirit, a friend. I. i, 4, IV.

26, V. 25, XIII. 28.
FtP'.^ Clothes, to wear ； to submit, serve, undertake.

II. 8, 19, VIII. 20, 21, X. 6, 10, 13， 16,

XI. 25, XIII. 4， XIV. 38, XV. 10, XVI. I,

XIX. 23.

Chhi〜. The imperial I, VVe. XX. i.

67 農 4.* First day of new moon. III. 17.

Wang''. To look towards (admiringly or expect-
antly). V. 8, XIX. 9. XX. 2.

Chao\ Morning. IV. 8， VI. 14, XII. 21. ClUcu},
The Court, a Court audience, V. 7， X. i, 6,
10, 12， 13， XIII. 14, XIV. 22, 38, XVIII.

4, XIX. 22， 23.

ChT". A fixed time, a date. VII. 30, XX. 2. ChiK

A year. (朞 )• XVIL 21.
ChP\ A year, twelvemonth. XIII. 10.

S 0 朕朔望 朝 期朞 木 未末本 朱朽朽

976

THE ANALECTS.

木

祀

杖

朿

Shu?

67// 3. Name of a State. III. 9.
CliaugK A staff; old man, elder. X. 10, XIV. 46,
XVIII. ；.

To bind, a bundle. V. 7, VII. 7.
_ East, eastern, turn to the east. X. 13, XIV.
9， XVL I， XVII. 5.
Moil", MiC. So-and-so. XV. 41.
Sung^. The pine tree. HI. 21, IX. 27.
Wang\ Crooked, ill doer. 11. 19, XII. 22, XVIII. 2.
Chm\ To pillow. VII. 15. '
Jsai^. Materials. V. 6.

AW ...Determined, decided. VI. 6. XIII. 20, XIV.

42, XVII. 24.
/V* Fav'. The cypress. III. 21, IX. 27.
Hda^ A cage. XVL i.
Jou\ Yielding, soft. XVL 4.
Hsi" Divided. .XVL i.

LiiiK The name of a place. ] 下 . XV. 13，
XVIIL 2, 8.
To roost, perch, hang about. XIV. 34.
Chestnut tree, stand in awe. III. 21.
CJiiao^. To compare, contest, retaliate. VIII. 5.
K(P\* Pattern, standard. II. 3,
Liang^, A bridge. X. 17.

Name of a recluse. XVIIL 6.
Duke of Ch'i ； name ot the three principal
families of Lu ； a surname. VII. 22, XIV.
16, 17, 18, XVI. 3, XVIIL 4.
SangK 子 j • A surname. VI. i.

aii\

Chieli",
Hiian^.

某松枉 枕村果 栴 t: 柔析柳 栖 栗校格 粱桀桓

977

木， 欠

THE ANALtXTS.

桴
税

榷

棣
棘
根

植

樹

欞

櫝

次
欲

C/ii\

Kuaii}-.
Kuo\*

Fu\ A raft. V. 6.

Chef", A small post, king post. V. ly.

To abandon, throw away, dismiss. V. i8,
XIII. 19, 30, XVII. 14, XVIII. 10.
A coffin. XL 7.
An outer coffin. XL y.
TV 4, Mountain plum. IX. 30.
C/iP* A surname. XII. 8.
CJieiig^'. A surname. V. 10.
CliUv ， To plant, set, up. XVIII. 7.
Ch、t. Name of a State. XVIII. 5, 9.
Jimg^. Glorious. XIX. 25.

Yi'ieh? Music, see Intro. VIIL III. 3, 23,
VII. 13, VIIL 8, IX. 14, XL I, 25. XIII.
8， XIV. 13, XV. 10, XVI. 2, 5, XVII.
II, 18, 21, XVIII. 4. Lo^.* Joy, delight,
glad. 1. I, 15, IIP. 20, IV. 2， VI. 9, 18,
21, VII. 15, 18, XL 12, XIII. 15, XIV.
14, XVI. 5, XVII. 21. Yao4. To find
pleasure in. VI. 21, XVI. 5.
ShiL". A tree, a gate screen. III. 22.
Ch'iim^. A weight, weighty, to weigh, judge. IX.

29, XVIII. 8, XX. I.
7}A* A cabinet. XVI. i.

Radical 76. 欠

Tzii\ Next in order. VIL 27, XIIL 20, XIV. 39,
XVI. 9. In hasty moments. IV. 5.

】7^4.* To desire, wish, crave, want, seek after. II.
4, III. 10, 17, IV. 5, 24, V. II, VL 4, 23，

9；8

THE ANALECTS. 止， 歹

VII. 29, IX. lo, 1 3, XL lo. XII. 2, lo, i8, 19,

XIII. i;, XIV. 2, 13， 26, 47， XV. 23, XVI.
I, XVII. I， 5， 20， XVIII. 5, XIX. 24, XX. 2.

Ch、i\ To impose upon, deceive. VI. 24, IX. 11,

XIV. 23.

Ko\ To sing. VII. 9, 3J, XVII. 4， 20, XVIII. 5.
T 'an^. To sigh. IX. 10, XI. 25.

Radical 77. 止

ChiW. To stop, rest, cease. IX. 18, 20, XI. 23，
XII. 23， XVI. I, XVIIL 7， XIX. 14.

Chhig〜. Right, upright, aright ； correct, to correct ；
just, to adjust. I. 14, VII. 33, VIII. 4， IX,
14， X. 8, 9, 13， 17, XII. 17, XIII. 3， 6， 13，
XIV. 16, XV. 4, XVIL 10, XX. 2.

Wtc', Martial. Only occurs as a name. II. 6， III.

25， V. 20, VI. 12， VIII. 20， XIV. 13， 15,
XVII. 4， XVIIL 9, XIX. 22, 23， 24.

Sui\ A year, age. IX. 27, XVII. i.

Kuep-. To return, revert, restore, turn, to accord,
flow to. I. 9, III. 22, V. 21, X. 15, XI.
25, XII. I， XIX. 20, XX. I. Kuei\ To,
present. XVIL i, XVIIL 4.

Radical 78. 歹

Ssu\ To die ； death ； mortal. 11. 5, IV. 8， VI. 2
VII. 10, VIII. 4， 7, 13， IX. 5, II, X. 15,
XL 6, 7, 8, 9， 10, II, 12, 22, XII. 5, 7, 10,
XIV. 6， 17， 18, 46, XV. 34， XVI. 12,
XVIIL I， XIX. 25.

欺歌 歎止正 武歳歸 死

979

歹， 受， 母， 比， 氏 THE ANALECTS.

'fai\ Dangerous, perilous, imprudent. II. 15, 18,

XV. 10, XVIII. 5.
CJdJi^'^ To get rich, abound. XL 18.
Tsan^. Brutal, cruel. XIII 11.
Fing\ To encoffin, bury. X. 1 5.

Radical 79. ^

殺 To kill, put to death. XII. 19, XIII. 11.

, XIV. 1；, 18, XV. 8, XVIII. ；, XX. 2,

Shai4. To cut away. X. 6.
殷 Yiri^, The Yin or 商 dynasty. II. 23, III. 9, VIII,

20, XV. 10， XVIII. I.
殿 Tieii^. To bring up the rear, rearguard. VI. 13.
毀 Hut'. To injure, disparage. XV. 24， XVL i.
^ XIX. 24.

毅 I\ Resolute, fortitude. VIII. 7, XIII. 27.

Kadical 80. 母

母 m 夂 Do not; no. VI. 3, IX. 4， XL 25, XII. 23.
\^ MiC'. A mother. II. 6, IV. 18， 19, 21， VI. 3, XL

4， XVIL 21, XVIII. 2.
毎 3 M(A, Each, every. III. 1 5.

Radical 81. 比

比 Pi"\ To compare, a name. VII. i, XVIII. i. Pi"*.

Partisan, partial, reach. II. 14， IV. 10， XL
25.

Eadical 83. 氏

氏 ShiJiK A family, clan, House ； the chief member of a.

直 賓

980

THE ANALECTS. 氏， 气， 水, \

House. III. I, 21, 22, VI. 7, XL i6, XIV.
io， 41, 42, XVIL 5, XVIII. 3.
Mh^, The people ； men. I. 5, 9, 11. 3, 20, III. 21,
V. 15, VI. I， 20， 27, 28, VIII. I, 2, 9, 19,
XL 24, 25； XIL 2, 7, 19, XIII. 3, 4， 30,

XIV. 18, 44， XV. 24， 32, 34, XVI. 9, 12,
XVII. 16, XVIII. 8， XIX. 10, XX. I, 2.

Radical 84. ^

Ch、i\ Air, breath ； temper, constitution. VIII. 4,
X. 4, 8, XVI. 7.

Radical 85. 7j 乂 f

S/mP. Water. VI. 21， VIL 15, XV. 34.

Yung"\ Perpetually. XX. i.

Fan^. Overflow, comprehensive. 1. 6.

CJiii^. Seek for, ask, a disciple's name. I. 10， 14,

IV. 14, V. ；, Vl. 6， VII. II， 14, iQ, IX.

12， 26, XL 16,21， 23, 25, XIV. 1 3, 47,

XV. 8， 20, XVI. II， XVIIL 10.
Wen^. Name of a river. VI. 7.

/2. Name of a river. XL 25.
Mt? To bathe. XIV. 22.

i¥。4*， 施？ End, finish, dead. I. 11， IX. 5, X. 4,

XIV. 10， XV. 19， XVIL 21.
Ilo\ A river, the (Yellow) river. VII. 10, IX. 8,

XVIIL 9.

Chih}. To govern. V. 7, XIV. 20. Chih\ To be

governed. VIII. 20, XV. 4.
Chii}, Name of a recluse. XVIIL 6.

981

民 ， 氣 水 永汎求 坟、 ^沐沒 河 治 沮

^ THE ANALECTS.

Ku\ To sell, buy, trade. IX. 12, X. 8.
I:，ciK Overflow, li^ ] • Times of peril. IV. 5.
Ni\ Stuck fast, bogged, hindered. XIX. 4.
^7, 产 2* ？ Law, lawful. IX. 23， XX. i.
T 'ai\ Prosperous, exceeding, dignified, Mt.T'ai. III.
- 6, VIL 25， VIIL I， IX. 3， XIII. 26， XX. 2.

Yatig^. Vast, grand. VIIL 15.
So". To sprinkle. XIX. 12.
HsilK'' A ditch. VIIL 21.
Chmg\ A ford. XVIIL 6.

LhlK To flow. 下 I • A swamp, low-lying,
XVII. 24， XIX. 20.

FmP\ To float, floating, fleeting. V. 6, VII. 15.

】?;4.* To bathe. XL 25, XIV. 22.

Hat'. The sea, the (four) seas. V. 6, XII. 5, XVJII.
9, XX. I.
in〜 . To soak. XII. 6.

Li\ To control. XV. 32.

Nieh\* To steep in black liquid. XVII. 7.

Yin". Licentious, sensual. III. 20, XV. 10.

Shhi\ Deep. VIIL 3, XIV. 42.

QiingK Clean, pure. V. 18, XVIII. 8.

YUaiiK A gulf. VIIL 3. Name of Confucius' fa-
vourite disciple, see Intro. V.

Cliicii'. Shallow. XIV. 42.

Weil}', Warm, to warm up, review ； benign, affable.

1. 10， 11. II, VIL 3;, XVI. 10, XIX. 9.
】7z72. Ramble, take recreation in. VII. 6. Name of

a disciple. Intro. V.

982

^ 沾沛， 泥法泰 洋洒 洫津流 浮浴海 浸 液湼淫 深淸淵 淺温 游

THE ANALECTS.

水， t 火

T , ang\ Scalding liquid ； Emperor T'ang. XII.

22, XVI. II.

7 、 hig\ Name of a State. XIV. 12.

To roll like an inundation. XVIII. 6.
Part of a surname. V. 5.
Nane of a recluse. XVIII. 6.
A ditch, drain. VIIL 21, XIV. 18.
The river Han in Hupeh. XVIII. 9.
Clean, pure. VII. 28, XVIII. 7.

rw.

Han\
Chie]?''

Jun\ To soak, enrich. XII. 6, XIV. 9.
Mich\^ To extinguish. VI. 12, XX. i.
Chi}. To help, succour. VI. 28.
TVA* A ditch, drain. XIV. 18.
Lan^. Overflow, excess. XV. i.
Kuaii". To pour, sprinkle. III. 10.

Eadical 86. 火

HuSK Fire. XV. 34, XVII. 21.
Lieh? Violent, fierce. X. 16.
Ve;i\ How? why ？ 11. lo, III. 22, IV. i, V. 2, 4,
10, 18， IX. 22, XL II， XII. 19, et al.
Yen-. A final particle, euphonic or inter-
•ectional. I. 14, IV. 17. V. 15, 23, 27, VI.
5, 7, 12, 24, VIIL I, 18 ct al.
fiJl Wti^. Not, have not, without. I. 11， 14, 15, II.

2, 3, 5, 22, 24. et al.
焚 Fen^, To burn. X. 12.

If^^ J cuiK So, thus, right, but ； forms the adverb. III.

13, 22, V. 21， VI. I, 16, 24, VIIL 20, 21,
IX. 10, 14, 27, XL 12, 15. et al.

膝 滔漆溺 溝漢絜 閏减濟 濱濫灌 火烈焉

983

火， 爪， 父， g ，； H '服 ANALECTS.

、、

Hua、i\ Brilliant, lustrous. VIII. 19.

To cook, cooked. X. 13.
】,6"A At leisure, at ease. VII. 4.
Siii^. To ignite by friction. XVII. 21

Eadical 87. 爪

Clieng^. To contend, wrangle, strive.

in. 7, XV.

21.

Wei-

父 Fu'

To do, make, be ； 以 爲 to take to be, to
regard as, consider as, deem. 1. 2, 12,
11, I, 8, II， 17, 19， 21, 24, ct al. Wei\
For, on behalf of, because. I. 4, III. 16,
VI. 3, 7, VII. 14， XI. 9, 16, XIIL 18,
XIV. 25, XV. 39.

Radical 88. 父
Father. I. 11， II. 6, IV. 18, 19, 20, 21, IX.
15, XI. 4, 10, 21, 23, XII. II， XIII. 18,
XVIL 9, 21, XVIII. 2, XIX. 18. Eu\
Name of a place ^ ] • XIII. 17.

Radical 89.

ErW. You, your ； a final particle meaning simply,
just ； an adverbial ending. III. 17, V. 11，
25, VI. 3, VII. 10, 18, 23, 33， 34, IX. 10,
30, X. I, XL 25, XII. 20, XIII. 2, XVI.
I, XVIL I, XX. I.

Radical 90. ^

^§ CJiiang\ A wall. V. 9, XVL i, XVIL 10, XIX.
23.

984

THE ANALECTS. 片， 牛， 犬

Radical 91. 片

F'ieif. A splinter, slice, half. XII. 12.
Pali" . A tablet, census table. X. 16.
】V. A window. VI. 8.

Kadical 93. 牛

Nhe. An ox ； a personal name. VI. 4, 8， XI. 2，

XII. 3, 4, 5, XVII. 4.
]VIcn&. Name of a place. XVII. 7.
Mii', Moic". The male of animals. XX. i.
『"4, Things. XVII. 19. '
UK Brindled. VI. 4.

Radical 94. 犬

CKiimi^ A dog, 11. 7, XII. 8.
Fav\ To offend, to withstand. 1. 2, VIIL 5, XIV.
23-

K, uang\ Extravagant, reckless, impulsive, ambi-
tious. V. 21， VIII. 16, XIII. 21, XVII.
• 8， 16, XVIII. 5.

772.* Northern barbarians. Ill, 5, XIII. 19.

Hdc{^， Familiar, to take liberties with. X. 16.
XVI. 8.

IW. Fox. IX. 26， X. 6.

Chuar^. Cautious, discreet. XIII. 21.

Meng^. Fierce, overbearing, domineering. VII. 37,
XX. 2.

YiP-, Like, as ； as it were ； yet, still. V. 18, VII.

33, VIII. 17, XL 10, 15, VJI. 8, 9, 13,

985

片版隨 牛 卓 牡物楚 犬犯 狂 狄狎 狐狷猛 猶

犬， 玄， 玉， 瓜， 甘 THE ANALECTS.

瓢

XIV. 38, 45, XV. 25, XVII. lo, 12，
XVIII. 5， XIX. 24, 25, XX. 2.

】?^.* A dispute, law-case. XII. 12.

TV.* Alone, only. XII. 5, XVL 13.

Huo 〜、乂 To catch, obtain. III. 13, VI. 20.

Hsien\ Used for 賢， wise and worthy men. Ill, 9.

Shon\ Beasts, animals. XVII. 9, XVIIL 6.

Radical 95. 玄

Hsuari\ Dark, black. X. 6, XX. i.
SJmai\ Hastily. XI. 25. -

Radical 96.

Yii^.^ A gem. jewel ； a personal name. IX. 12,
XIV. 26， XV. 6, XVL I, XVII. II.

11 a//^. A king, royal ； a surname. I. 1 2, III. 1 3,
VIIL 20. IX. 5， XIII. 12, XIV. 20,
XVL I.

To cut (gems). I. 15.
A jewel, coral. V. 3.
A sacrificial grain vessel. V. 3.
A harp, harpsichord. XL 14, 25, XVII. 20.

玉

Chi?.
Lieii'

瓜 K2(a\

Radical 97.

A gourd. XVII. 7.
8.

瓜

Said to mean 必,

甘 AW

Fiao^. A gourd, ladle. VI. 9.

Eadical 99. 甘
Sweet, agreeable. XVII. 21.

986

獄獨 獲獻獸 玄率 玉 王 m 嚷璉瑟

THE ANALECTS. 甘, 生, 用， 田

Shhi\ Extreme ； to exceed. VII. 5, 28, VIII. 10，
XV. 34> XIX. 20.

生 Shen^\

Radical 100. 生

To beget, bear, produce ； to live, living, life.
I. 2, II. 5, 8, V. 23, VI. 17, VII. 19, 22.
IX. 22, X. 13, XI. II， XII. 5, 10, XIV.
13， 34， 47, XV. 8, XVI. 9， XVIL 19, 21,
XIX. 25.

Designation of a statesman contemporary
with Conf. V. i 5, XIV. 9, 10.

Radical 101. 用

用 Yung\ Use, employ, usage, expend, need. I. 5, 12,
IV. 6， V. 4， 22, VI. 4， VII. 10， IX. 26，
XL I, XII. g, 19, XIII. 4, 10， XVL i,
XVII. 4, 5, 22, XVIIL 3， XX. I.
甫 Fi/. ' A cap. XL 25.

Ninz^. A surname. V. 20.

Radical 102. 田

由 y??. From, proceed from ； to follow ； motives ； by
mean's of ； name of 子 路 see Intro. V. I.
12， II. 10, 17, V. 7, VI. 6, 12， 15, VIII.
9, IX. 10, 1 1, 26, XL 12, 14， 17, 21, 23， 25,
XII. I, 12, XIII. 3, XV. 3, XVIL 7, 8,
XVIIL 6.

申 S/ien^. Relaxed, at ease ； a disciple's name. V. 10,
VII. 4.

987

田， 疋， 广， > ^义

畏 Wa\

THE ANALECTS.

To fear, respect, stand in awe. IX. 5, 22,
― XL 22， XVL 8, XX. 、.

畔 Fa?i\ Path, to transgress, revolt. VI. 25, XVII.
5, 7.

Ch、u 〜严 To rear, nourish. X. 13.
Moii\ A personal name. XIV. 34.
Hua^. To draw (a line). VI. 10.
. P. Different, strange, foreign, extraordinary. I. 10,

II. 16, XL 23， 25, XIII. 18, XVI. 12, 13，
14, XVIII. 8， XIX. 3.

當 Tang". To undertake, be ； during, in. X. 6, XV.
35, XIX. 12.

Radical 103. 疋

疏 6>A Estrange ； coarse. IV. 26， VII. 15, X. 8,
XIV. 10.

疑 P. To doubt ； misgiving. II. 18, XII. 20， XVI. 10.

Radical 104. 广

Chronic illness. XII. 4.
Sick, ill ； fault ； to hate ； hasty. II. 6, VI. 8，
VII. 12， 34, Vill. 3， 4, 10, IX. II, X. 13,
17, XIV. 34, XV. 19, XVI. I, XVII. 16,
20.

III, sick ； pained about. VI. 28， VII. 34,
IX. II, XIV. 45, XV. I， 18.

Radical 105. ，义

To put forth, set forth, express, II. 9, VII.
8, 18.

疚

Cliiic',
ail*

Pin 义 A,

Fa}-."

988

THE ANALECTS. 白， 皮， fflL 目

Kadical 106, 白

Pai", White. XI. 5.

Pai\ /V*^*. A hundred, all. II. 2, 23， V. ；, VI.

3, VIII. 6, XIL 9, XIII. 5, II, XIV. 10,
43, 45, XVII. 19, XIX. 7, 23, XX. I.

Chieh\ All. 11. 7. VIL 17, XL 2， XII. 5, 7, XIV.
43, XVIII. 6, XIX. 21.

Huang 。-. Imperial, august. XX i .

Chiad'. Clear, distinct. 111. 23.

Radical 107. 皮
P、i\ Skin, leather. III. 16.

Radical 108. 皿

Ymg". Full, to fill. VIL 25, VIIL 15.
/2.* Benefit, beneficial ； increase, more. II. 23, VI. 3,
XL 16， XIII. I, XIV. 4；, XV. 30, XVI. 小 5.
iW.* Why not? V. 25, XII. 9.
SJihig^. Replete, abundant, VIIL 20， X. 16.
Tao\ Robber, thief. XII. 18, XVII. 12, 23.
Cliin\ Utmost, perfect, all. III. 18， 25, VIIL 21.
Chien\ To survey. JII. 14.
T，"ng\ To move, sway, propel a boat. XIV. 6.

Radical 109. @

Mu? Eye; main features. Ill, 8， XII. i.
P、 an\ Clear-eyed, III. 8.

Chili!'. ^ Straight, straightforward, upright, frank,
just, honest. V. 23, VI. 17, VIIL 2, 16,
XIL 20, 22, XIII. 18, XIV. 36， XV. 6, 24，
XVI. 4, XVII. 8, 16, 24, XVIIL 2.

白百 皆 皇皦 皮 盈益 盡盛盜 盡監盪 目盼直

989

目, 矛， 矢> 石 THE ANALECTS.

； t 目 Hsiang〜. Mutual, together. XV. 39, XVII. 2.

Hsiang^. Minister, assist. III. 2, XI. 25,

XIV. 18, XV. 41, XVL I.
省 HsingS. To examine. I. 4， II. 9， IV. 17, XII. 4.
衆 Chung\ All ； the many, the multitude. I. 6， II. 1，

VL 28, IX. 3， XII. 22, XV. 2;, XVII. 6,

XIX. 3, XX. I, 2.
HJI Chan\ To look at. IX. 10, XX. 2.
瞽 Kih Blind, blindness. IX. 9, X. 16, XVL 6.

Radical 110. 矛

矜 Ching'. To commiserate ； dignity, dignified. XV.
21, XVII. 16, XIX. 3， 19.

Radical 11?. 石

石 Shih? Stone. XIV. 41.

Eadical 111. 矢

Shih\ An arrow ； to take an oath. VI. 26,
XV. 6.

P. A particle denoting finality. I. 3, 7, 9, 11， et al.

Chilis. To know, understand, be recognised. L 1,12,
15, 16， 11. 4, II， 17, 22, 23， III. II, 1 5, 22,
IV. 7, 14, 21, ct al. Chih、, Wise, wisdom,
enlightened, knowledge. IV. i, V. 17, 20,
VI. 20, 21, IX. 28, XIL 22， XIV. 13, 30,
XV. ；, 32, XVII. I, 3, 24, XIX. 25.

CIni'. (Car^ enter's) square, rule. II. 4.

T 誦 i\ Short. VI. 2, X. 6, XI. 6.

矢 矣知 矩短

990

THE ANAI.l CT

石， 示

至 K'eng. Gritty, stony, stubborn XIII. 20, XIV. 42.

碟 TW. To file, polish. I. 15.

^ Mo\ To grind. J. 15, XVII. 7.

5 粦 Liu\ To grind down. XVII. 7.

^ Qiing^. Stone chimes. XIV. 42, XVIII. 9.

2
祗
神

御
蹄

禮

Shih\
She\

Ch?.

Chili\
Sheii\

Radical 113. 示
To look upon (for 視). III. 11.
Altars of the tutelary deities of the land. III.

21, XI. 24, XVI. r. .
Spirits terrestrial. VII . 34.
Only. XVI. 12.

Spirits, deities. III. 12, VI. 20. VII. 20， 34,

VIII. 21， XL II.

祝 Clrn^^ To invoke, a reader of invocations. VI. 14,
XIV. 20.

祭 Chi\ Sacrifice, sacrificial. II. 5, 24, III. 12, X. 8，

13， 15, XIL 2， XIX. I, XX. I.
iji 条 Lu〜. Emolument, official income. II. 18, XV. 31,

XVI. 3， XX. I.
yTi^4. To oppose, encounter, resist. V. 4.
Ti\ The ancient Imperial Sacrifice to the remotest

ancestor. III. 10, 11.
LP. Ceremony ； see Intro. VIII. I. 12, 13， 15, II.

3， 5, 23, III. 3， 4, 8， 9, 15, 17, 18, 23， 26,
IV. 13, VI. 25, VII. 17, 30, VIII. 2， 8， IX.
3, 10, X. 5, XI. I, 25, XII. I, 5, XIII. 3,
4， XIV. 13， 44， XV. i;, 32, XVI. 2, 5, 13,

XVII. II, 21, 24, XX. 3.
Tad\ To pray. III. 1 3, VII. 34.

991

內 ， 禾, 穴 THE ANALECTS.

Radical 114。 內
禹 Vu\ The great Yii. VIIL i8， 21， XIV. 6, XX. i.

Radical 115, 禾

Ssu^. Private, in private. II. 9， X. 5.
HsitL'. To flower. IX. 21.
Ping^. A measure of 160 斗. VI. 3-
K、 Class, rank, degree. III. 16.
CJiin^. The State of Ch'in. XVIII. 9.
/2. To remove, change. XVII. 3.
Ch、 hig\ To call, speak of, praise. VIIL 1， XIII. 20,
XIV. 35, XV. 19, XVI. 12, 14, XVII. 24.
Clii".^ The tutelary deity of agriculture. XI. 24,

XVI. I. Minister of agriculture under Yao
and Shun. XIV. 6.

Tad^. Growing rice, rice. XVII. 21.
CIiia\ Agriculture. XIII. 4, XIV. 6.
Kii\^ Grain, emolument, pay. VIIL 12, XIV. i,

XVII. 21, XVIIL 7.
M"4.* Solemn, grave. III. 2.

Radical 116. 穴

K'ling^ Empty, simple. IX. 7. K'ung'*. In want.
XL 18.

CJiiiaii}'. To bore or worm through. XVII. 12.
尸？严 A man's name. XVIIL 11.
Cldh~~^ Blocked up, obtuse. XVII. 24.
Yu". Ho!e (through wall) ； skulk over wall, XVII.
12.

992

THE ANALECTS. 立， 穴， 竹

Oiiung", Poor, impoverished, want. XV. i, XX.
I.

K、uc{}. To peep, spy. XIX. 23.
CJiieh\ To steal ； to venture. VII. i, XII, 18,
XV. 13.

Tsad、 ， The hearth, god of the hearth. III. 1 3.
Radical 117, 立

To stand, establish, maintain. I. 2, II. 4, IV.
14， V. ；, VI. 28, VIII, 8. IX. lo, 26, 29,
et al.

Chang. Refined, elegant, pattern, rule. V. 12, 21,
VIII. 19, XL 25.

Tung"- A youth ； a maid. VIL 28, XL 25, XIV.
47, XVI. 14.

ChkW, Utmost, exhaust. I. 7, IX. 7, 10.

Tumi} , A beginning or end, extremities, point, doc-
trine. 11. 16, IX. 7, XL 25.

Radical 118. 竹

Hsiao\ To laugh, smile. III. 8, XIV. 14, XVII. 4,
Teiig^. A step, grade. X. 4.
7； 严 To reply. XIV. 6.
TV 产 To whip. VI. 1 3.
Shao\ A basket. XIII. 20. '
Siian^. To reckon, take account of. XIII. 20,
Chic 化. * A node, section ； regulate, economise ；
- emergency. I. 5, 1 2, V. 1 7, VIII. 6, XVI.
5. XVIII. 7.

0 i 竈 立 章 童 竭端 笑 等答策 管算節

993

々/l

fT，

术， 糸

Kuarc".

THE ANALtCTS.

A surname.
17， 18.

仲. III. 22, XIV. 10，

Chi\

The name of a State. XVII I . i.
Sincere, reliable, unwavering. VIII. 2, 1 3.
XL 20， XV. 5, XIX. 2, 6.
Taii}~ A bamboo bowl. VI 9.
K,uei\ A basket, hod. IX. 18.
Cliieri'. Brief, hasty, remiss, easy-going ； to examine.

V. 21， VI. I， XIV. 22, XX. I.
Pim\ A sacrificial fruit basket. YIII. 4.

Radical 119. 米

Sii\ Grain. VI. 3, XIL 11.
Ching^. Fine rice, X. 8.
Fell". Dirt, manure, ordure. V. 9.
Liang. Rations, supplies. XV. i.

Radical 120. 糸

Chiu\ A name. XIV. 17, 18.

】'<：;1*, Yi'ieJi^'^. Restrain, in straits. IV. 2, 23, VI.

25, VII. 25, IX. 10.
Hung", Red. X. 6.

CIiou^. Last emp. of dynasty. XIX. 20.
SJiini". Silken, one-coloured, harmonious. III. 23,
IX. 3.

iW.* To pay, offer, present. XX. 2.

Plain, white, ground w crk. III. 8, X. 6.
Ts/A Dark red, purple. X. 6, XVII. 18.
Hsi\ Fine, delicate, small. X. 8.
Shhi\ A sash, girdle. X. 13， XV. 5.

s 卞" 円 Mamj 斗勺 工寸屯 r@s:^£SE.&.

994

THE ANALECTS.

糸

Kau\ A deep purple. X. 6.

Chung\ An end, termination ； decease ； whole, all.

I. 9， II. 9, IV. 5, IX. 26, XV. 16, 23, 30,

XVII. 22, 26, XX. I.
Chueh^.^ Cut off, free from, without. IX. 4, XY. i ,

XIX. 24， XX. I.
Ckj^， Kei\ P ] . Ready-tongued. V. 4.
Hsieh^.'^ Fetters, bonds. V. i.
Chiao^. To twist ； brusque, effrontery. VIII. 2,

XVIL 8.

Hsilan^. The coloured part of a picture. III. 8.
C/iih^. Fine textured (linen). X. 6.

Loose textured (linen). X. 6.
KaugK To use a net. VII. 26.
SidK A mounting cord, to tranquillise. X. 17,

XIX. 25.

CJiin^. To strangle, commit suicide. XIV. 18.
VVei^. To maintain, support ； a particle. III. 2.
Clto^.'^ A personal name. XIV. 12， 13.
Tsung'^. Lax, loose, unrestricted ； although. IX. 6, 1 1.
Tsiing^. Altogether ； ] 已， attended to their

respective duties. XIV. 43.
TsoiiK Dark puce. X. 6.
7>rA Black. X. 6, XVIL 7.
Lei\ A black rope, bonds. | 糸曳 . V. i.
Hsi\ To hang up. XVIL 7.
LiciG^. A man's name. XVIII. 9. •
Hui\ KueiK To draw, paint. III. 8.

To continue, unfold. III. 22. IX. 23.

995

甘冬 s 合曳交 ，^ 希：： 入口岡 eb^ ？ 5 佳卓 從悤 取 SEf 嚷衆 會擊

糸> f &， 网， 羊 THE ANALECTS.

Y'l'iih Quilted with hemp. IX. 26.
Clii". To continue, succeed to, add to.
3. XX. I.

Radical 121. f5

Oiuelt.^ A man's name, XVIII. 9.

II. 23, VI.

Wang
Halt'.

Radical 122. V\

In vain ； without ； deceived.

1；. 24.

Rare, seldom. IX. i.

Sin, crime, offence. Ill, 13, V.

Punishment, fine. XIII. 3.

II. I;. VI.

， XX. I

Pli". To stop, leave off. IX. 10.

Radical 123. 羊

手

全

我

A sheep, goat. III. 1；, XII. 8， XIII. 18.
Excellent, beautiful, admirable. I. 1 2. III.
8, 25, IV. I, VI. VIII. II, 21, IX. 12,
XII. 16, XIII. 8， XIX. 23, XX. 2.
A lamb, kid. X. 6, XI. 24.
A flock, to associate, social. XV. 16, 21，
XVIL 9, XVIII. 6.
Shame, disijrace. XIII. 22.

， o

Right, the right, righteous, just, justice, duty ；
see Intro. VIII. I. 13, II. 24, IV. 10, 16,
V. 15, VII. 3, 15, Xll. 10, 20， XIII. 4,
XIV. 13， 14， XV. 16, 17， XVI. 10, II,
XVIL 23, XVIII. 7, XIX. 1.
KengK Broth, soup. X. 8.

Yan^s
Mci\

Kao".
CIluu'

HsiuK
I

II 繼 缺 罔 罕 罪罰罷

996

THE ANALECTS 羽， 老， 而， 来, 耳

Hsi-

Radical 124. 羽

A man's name. XIV. 9.
A famous archer. XIV. 6.
* To practise, exercise. 1. i, 4, XVIL 2.

Hsiang-. To soar, hover about. X. 18.
Hsr,'^ Concord, in harmony. III. 23.
尸. Wings. X. 3, 4.

Lao\

Che\

Radical 125.

Old, old age, aged, elder. V. 25, VII. 1， 18,
XIII. 4， XIV. 12, 46, XVL 7, XMII. 3.

A particle generally meaning he who, that
which, etc. but often untranslatable. I. 2，

11. 7, 23, III. 2， 8, 24, 2， 6， 22,

23, V. 6， 25, 26, 27， VI. 2, 7, 10， 12, 18，

21, 26, IX. 6, 9， 22， 26， X. I, 10, 16, XI.
2， 9, 24, 25, XII. :o> ct al.

Radical 126. 而

And, and yet, or, an interjection. I. 1， 2, 4，

5, 12， 14， 1 5, II. I， 3, 4， 9, II, 14， 20, III.

10, V\. 12, 17, V, 9， W. 8, 10, 14, ct al.

而 ErJr,

Radical 127.

耕 Keng", To plough, to farm. XV. 31, XVllI. 6.
OiL Mate, pair, two together. XVIII. 6.
； IV. To rake, cover seed. XVI II. 6.

Radical 128. 耳

耳 Erh\ The ear; final particle. II. 4, VI. 12, VIII.
15, XVII. 4.

羽 習 翔翕翼 老

997

耳, 韋, 肉 THE ANALECTS.

聖 Shhig《. A sage, inspired man, see Intro. VIII. VI.

- 28, VII. 25, 33， IX. 6, XVI. 8， XIX. i2.

聚 Chu\ To collect. XL i6.

聞 Wm^. To hear. I. lo, 11. i8, III. 15, IV. 8, V. 6，

8, 12， 13, 25, VI. 2, 3, et al. Wen\ To
be heard of. XIL 20.

Tsung^. To apprehend clearly. XVI. 10.
ShhigK Songs, singing. XV. 10, XVII. 4, -18.
T'ivg^. To listen to, hear, obey. V. 9， XIL i, 13
XIV. 43, XVI. 10， XVII. 14, XIX. 9. '

Radical 129. 聿

Ssu\ To expo e, lax, shops. XIV. 38, XVII. 16，
XIX. 7.

Radical 130 肉

Jou? Meat, flesh. VII. 13， X. 8， 15.
Hsi? A man's name. XVII. 7.
Fei\ Fat, sleek. VI. 3.
Chim\ The shoulder. XIX. 23.
KungK The arm. VII, 15.
Hsing^, CJiing^. The shin, shank. XIV. 46.
Neng'. Able to, can, ability. I. 7, II. 7, 20, III. 6,

9, IV. 3， 13， V. 5,13, 26， VI. 15， 2S, VIL
3, 33, VIII. 5, 19， IX. 6， 10， 23， X. I, XI.
II, 25, XIL 22, XIII. 5, XIV. 8, 18. 26,
30, 32， 38， XV. I, 18, 32， XVIJL 3, XIX.
3, 5, 15， 18.

俯 修 Hsiu\ Dried strips of flesh, salary ； to put in

99«

THE ANALECTS. 肉， t5， 自， 至

order, cultivate. VII. 3, 7, XII. 21, XIV.
9, 45, XVI. I, XX. I.
Fii\ Dried meat. X. 8.

Fu\ The skin. XII. 6, A name 陽 ] . XIX. 19.
Hsin^. Uncooked meat. X. 1 3.
Kuei\ Minced fine. X. 8.

Radical 131. 臣

Oien^. A Minister. III. 19, VIII. 20, IX. 11, XI.

23， XII. II， XIII. 15, XIV. 19， XVl. I, 2,
XVIII. 7, 10， XIX. 18, XX. I.

TsangK A surname. V. 17, XIV. 1 3, 15, XV. 13.

Excellent. IX. 26.
Lin\ To approach, to oversee. II. 20, III, 26, VI.
I, VII. 10, VIII. 3, 6.

Radical 132. 白

n7L、. Self; from. I. 1， III. 10, IV. 17, V. 26, VI.

8, VII. ；, IX 14. XII. 7, XIV. 18, 30, 41,

XVL 2, 14, XIX. 24.
aioii\ Smell. X. 8.

Kao\ 1 陶 Shun' s Prime Minister. XII. 22,

Ead'cal 133. 至

Chih\ To reach, arrive at ； utmost. I. I0， II. 7, V.

18, VI. 5, 12, 22, 27, VII. 13, 18, 29, VIII.

I, 12, 20, IX. 8， XIII. 4， XVIL 18, XVIII. 7,
Chih\ To carry to the utmost. I. 7, VIII. 21, XIX.

I, 4, 7, 14, 17, XX. 2.
7 , a{\ A surname 澹 I . VI. 12.

脑 膚腥膾 臣臧臨 自 臭拿 至 致 臺

999

H, 舌， 外

THE ANALECTS.

臾

舌
舍

Radical 134. 臼

Vii^ SI 1 . A small State. XVL i.

Vii^. With, associate with, and ； give, grant ； than,
1. 4, io， 15， II. 9, III. 4， 8， 13， IV. 5, 9, 10,
V, 7, 8, 1 2, 16， 23， 25， ct al. Yu\
Particle of interrogation (usually implying
affirmative), also of admiration. I. 2， 10,
15, III. 6, V. 6, 9, 21， VI. 6, VIII. 6, IX.
6, 19, 26, X. 2， XL 23, 25, XII. 21,

XVI. 12, XVIII. 8. Yii\ Present at, share
in. III. 12, VIII. 18, IX. 5， XIIL 14.

To rise, begin, stimulate, revive, prosper.

VIII. 2, 8, XIIL 3， 15， XV. I, XVII. 9,
XX. I.

To raise, promote, appreciate. II. 19, 20，
VII. 8， X. 18， XII. 22, XIIL 2, XV. 22,
XX. I.

Old, former. V. 18, 22, VIII. 2， XL 13,

XVII. 21， XVIII. 10.

Eadical 135. 舌

The tongue. XII. 8.
Reject, set aside, relinquish. VI. 4, VII. 10,

IX. 16, XL 25, XIIL 2, XVI. I.

Radical 136. 夕牛

The ancient Emperor. VI. 28, VIII. 18, 20,
XII. 22, XIV. 45, XV. 4， XX. I.
To posture, dance. III. i, XV. 10. 1 雲 ，
The rain altars. XL 25, XII. 21.

Hsing^.

Chu\

Chiu\

She\

Shun'

lOCO

THE ANALECTS, 舟， 良， 色, 帅

Radical 137. 舟

ChouY. A boat. XIV 6.

Radical 138. 良

LiauQ^-. Good, virtuous. 1. lo.

Hadical 139. 色

6?*.* Colour, looks, face, beauty, feminine attraction,
I. 3, 7, 11. 8, V. 1 8, 24， VIII. 4， IX. 17, X
3, 4, 5, 8, 16, 1；, XL 20, XII. 20, XIV. 9,

39, XV. I?, xvi. 6, 7, [o, xvn. 12.

Radical 140. M>

Yibv. To weed. XVIII. 7.

MiadK Blades, sprouts. IX. 21.

KM. If ； illicit, irregular ； indifferently, passably,

IV. 4, VII. 30, XIL 18, XIII. 3， 8， 10， 13，

XVII. 15.

/。4.* As, like, such ； if, as if, as to. I. 15, VII. 33,

VIII. 5， XI. 12， XIL 9, XIII. 15， XIV. 6,

13, 18, XVIIL 3.
Jhi". Weak, soft, pliant. XVII. 12.
Tzu^. Here. IX. 5. ':、.〜..
Ts 'ad'. Grass, plants, to draft XIT. ig, XIV. 9,

XVII. 9, XIX. 12.
Chill g\. A scion of the ducal house of Wei. XIII. 8.
//o\ To carry. XIV. 42, XVIIL 7.
Chuang\. Grave, dignified, serious. II. 20, XI. 20,

XIV. 13， XV. 32, XIX. 18.

lOOI

舟良色 芸苗苟 若 帮兹草 荆荷莊

THE ANALECTS.

Hiiaif'
Chii'.

Smiling. XVII. 4.
A place in Lu. ] 义 . XIII. i;.
Not, none ； do not. IV. 10, 14, VI. 15, XIII.
4, 15, XIV. 18, 3；, 42， XV. I， XIX. 22,
Perhaps, (cf. 莫 #) VII. 32. The last
month of Spring. ( 暮 ) XL 25.
Tsai\ Vegetables. X. 8.

Huc^. Blossoms, flowers. IX. 30. A name. 公
西 1 and 1 . VI. 3， VII. 33, XI. 21.

25.

Fev'. Poor, sparing. VIII. 21.
Wail". Ten thousand ； 1 方. XX. i.
Tsang\ To bury, burial. II. 5, IX, 11, XL 10.
Hsi\ Timid VIII. 2.

Kai\ For, then. IV. 6， VII. 27, XIII. 3， XVI. i, 2.
She. The name of a State. VII. 18, XIII. 16, 18.
T'iao\ A bamboo basket. XVIII. 7.
Meng^. The name of a mountain. XVI. i.
Ts、ai\ A large tortoise. Name of a State. V. 1 7,

XI. 2. XVIII. 9.
Fi^. To cover, put in shade, eclipse. II. 2, XVII,

8， XX. I.
K:nei\ A basket. XIV. 42.

1 ang、 ， Vast, serene, uncontrolled, VII. 36, VIII.

19, XVIL 8, 16.
Hsieli} 产 The name of a State. XIV. 12.
Po 狄 Pao-. Thin, in small measure. VIII. 3, XV. 14.
Hsiac>. 1 牆. Gate screen. XVI. i.
Chieii'. To present, offer. X. 13.

艸 莞莒莫 菜華 菲 萬葬首 5 蓋葉 條蒙蔡 蔽 簣蕩 薛 薄蕭薦

I002

THE ANALEC-IS 帅， 虎， 虫， 血， 行

HungK To die. XIV. 43-

Ts、 ang。" . Stow away, go into retirement ； a surname,

VII. lo, IX. 12, XIV. 13.
1\ Skill, proficiency ； the arts. VI. 6, VII. 6, IX.
. 6， XIV. 13.

7sac?\ Water-grass. V. 17.
Chiang^, Ginger. X. 8.
yao\ Yo\'' Yueh\- Medicine. X. 11.
Cliu\ A surname. XIV. 26， XV. 6.

Hii\
Mo?

Hsu\

Radical 141.

A tiger. VII. 10, XII. 8, XVI. i. .
Tyranny, cruelty. XX. 2.
D、vell, abide. IV. i, 2, 5, XIII. 19, XVII.
21.

Empty. VIL 25, VIII. 5.
Vur'. Emp, Shim's surname.

Radical 142.

MarP'. Barbarians. XV. 5.

VIIL 20, XVIII. 8.
虫

Radical 143.

Hsi'ieh? Blood. .XVI. 7.

血

行

Radical 144.

Hsing-. To go, travel ； act, do, practise. I. 6, 12,
II. 13, 18, 22, IV. 12， V. 6, 13， 15, 18, VI.
I, 12, VII. 7, 10, 21, 23, 32, IX. 1 1, et al.
Hsing"*. Conduct, actions. I, 11, II. 18,
IV. 24, V. 9, VII. 24, XL 2, XII. 20, XIIL

1003

行， 衣 THE ANALECTS.

20, XIV. 4， 29, XV. 5, XVIIL 8. Hsing4,
Active, full of go. XI. 12.
衡 Heng". A yoke. XV. 5.

衛 We:\ Name of a State. VII. 14, IX. T4, XIII. ；,
8, 9, XIV. 20, 42, XV. I， XIX. 22.

Eadical 145. 衣

衣 I\ Clothes, robe. IV. 9, VIII. 21, IX. 9, X. 3, 6，
7, XX， 2. r. To wear. V. 25, VI. 3,
IX. 26， XVII. 21.
Al\ A duke of Lu. II. 19, III. 21, et al.
Jm\ A fold, lapel. XIV. 18.
Pi ad'. Outside, external. X. 6.
Shuai^. To decay, fall away. VII. 5, XVI . 7,
XVIII. 5. Ts'uii. Unhemmed mourning
clothes. IX. 9, X. 16.
Mei\ A sleeve. X. 6.
Clieii'. A gown (unlined). X. 6.
F'i\ PW. Dishevelled (hair). XIV. 18.
P^ao". A robe. IX. 26.

Ts, ai\ To cut out clothes, draw the line, V.
21.

CItitP'. Fur garments. V. 25, VI. 3, X. 6.
Sha7ig^. Skirt, lower garments. IX. 9, X. 6.
Chiang^. A cloth for carrying children pick-a-pack,
XIII. 4.

HsieJi^. Common, undress. X. 6， 16.
Hsiang^. A man's name. XVIIL 9.
Climt^. Robe hanging straight. X. 3.

哀 e 表衰 袂珍 被袍载 裘裳襁 褻襄擔

I004

THE ANALECTS. 西, 見, 角," §

Vao\

Radical 146. 西

西 A name 公 ) • VII. 33， XI. 2i, 15. 子 1 , XIV.

lO.

An agreement ； to coerce. XIV. 1 3, 15.
To overthrow, throw down. IX. 18, XVII.
18.

Radical 147, 見

見 CJiien^. See, observe; sign of passive voice. II. 18, 24,
III. 24, IV. 6， 17, 18， V. 10， 26, VI. 26，
VII. 5, 25, 27, IX 9, 17, 20, X. 16, XL 25,
XII. 2, 22， ct al. Hsiei". To appear, be in
evidence, have an interview. III. 24, VII,
28， VIII. 13, XII. 22, XV. I, 41, XVIIL 7.
視 ShiJi^. To look, observe, regard. II. 10, X. 13, XI.
10, XII. I, XVL 10, XX. 2.
CJiii^, Personal, own, intimate, relatives, parents,
I. 6, 13, VIII. 2, X. 1；, XII. 21, XVIL 7,
XVIIL 10, XIX. 17, XX. I.
772.* An interview, audience. X. 5.
觀

KiiaiiK To look at, mark, note. I. 11, II. 10, III.

10， 26， IV. 7, V. 9, VIII. II, XII. 20,
XVIL 9， XIX. 4，
覺 Cliid^^ To perceive. XIV. 33.

Radical 148. 角

角 Chio 狄, Chueh^, Chiao\ A horn, horned. VI. 4.
舰 Ku\ A cornered goblet. VI. 23.

Radical 149. 言

吕 Yai^, Word, words, say, saying, sentence, speech,

1005

THE ANALECTS.

talk. I. 3， 7, 13, 14, 1 5, II. 2,9， 13, 18.

III. 8, 9, lY. 22, 24, V. 7, 9， 12, 24, 25,
' VI. I, VII. 17, VIII. 4, IX. I， 23, X. I， 2,

4, 8, 1 7, et al.
Chieh^.^ To denounce, expose, XVII. 24.
pi^. Chary of talking, hesitant. XII. 3.
Shaii\ To slander, rail at. XVII. 24.
r ad\ To seek, enquire into, revise, avenge. XIV.

9, 22.

TV.* To entrust with. VIII. 6.
Sinig^. To accuse, charge ； go to law. V. 26, XII.
13.

m， Slow of speech. IV. 24， XIII. 27.

Cha〜, Impose on, deceit, cunning. IX. 1 1, XIV. 33,

XVIL 16.
Yung^^. To sing. XL 25.
Shih\ To try, test, use. IX. 6， XV. 24.
Lev". Funeral oration. VII. 3, 4.
Chu〜 . To reprove. V. 9.

Shih、. Poetry ； the Odes. I. 15, II. 2， III. 8， VII.

17, VIII. 3， 8, XIII. 5, XVI. 13, XVIL 9.

Y\ ？. Discuss, say, words. VII. 20, IX. 23, X. 8,
XL 2, XII. I， 2， XVL II, Yu\ To
discourse with, tell to. III. 23， VI. 19，
IX. 19, XIII. 18, XVIL 8， XIX. 23.

areng''. Truly. XII. 10， XIII. 11.

Sung^. To intone, hum, recite. IX. 26, XIII. 5.

SJnio^.^ To speak, words, meaning. III. 11， 21,
XII. 8, XVIL .14. Yueh\'' used for 悅

ioo6

THE ANALECTS.

' Pleased. I. i， V. 5, VI. 10, 26, IX. 23,
XI. 3, XIII. 16, 25, XVII. 5, XX. I.
Hni^. To instruct, teach. II. 17, VII. 2, 7, 33,
XIV. 8.

Shiii\ Who, whom. VL 15, VII. 10, IX. 11, XI.

9， XV. 24, XVI. I, XVIII. 6, XX. 2.
Yii^. Respectful, self-contained. X. 2， XI. 12.
CIi ai^. Servile, sycophancy. I. 15, II. 24, III. 18.
Shen^. A man's name. XIV. 9.
CJiing^. To request, beg. III. 24, VL 3, VII. 34,

XL 7, XII. I, 2, XIII. I, 4， XIV. 22,
IfV. To delude, impose on. XIX. 12.
IV. To lure, allure. IX. 10.

Liang\ Loyal, faithful. XIV. 18, XV. 36, XVI. 4,
Liang". \ The Imperial mourning,

XIV. 43.

Wei\ To say to or of, to be called, to mean. I， 7,
II, 14, 1 5, II. 5, 7, 21 III. I, 6， 25, V， I，
2, 14， 15, 23， VI. 4, VII. 30, VIII. I, XL
23, XII. 3, 20, 22, " al,

Lun\ 2. Discourse, address. XI. 20, XIV. 9.
TVdA* Ah! Yes, a promise. VII. 14, XII. 12,

XVII. I.

Chid'. All ； on. to, by, from ； interrogative particle ；
the, this, these. I. 10, 15, II. 19, III. 5,11,
V. II， 23, VI. 4, VII. 34, IX. 12, XI. 21,

25, XII. II, 22, XIII. 2, 15, XIV. 17, 18,
19, 38, XVI. 2, XVII. 12,

CJiien^. To remonstrate with, III. 21, IV. 18,

XVIII. I, 5, XIX. 10.

1007

豆， 豕， 豸

THE ANALECTS.

I. 4， VIL lo,

Moil}. To plan, scheme, strategy.
VIII. 14, XV. 26, 31, 39.

謹 Chiii\ Circumspect. I. 6, X. 1， XX. i.

1^ Shih? Acquainted with. XVII. 9, Cliih、. To re-
member, treasure up. VIL 2, 27, XV. 2,
XIX. 22.

Chiang^. To go into in detail, thorough. VII. 3.
Pang^. Slander, abuse. XIX. 10.
Chuelv'.^ Double-dealing, to feign. XIV. i o.
Tsan\ Tsen\ Slander. XII. 6.
Cheng\ To testify, witness to. XIII. 18.
i^?4.* To compare, suppose. II. i, VI. 28, IX 18，

XVII. 12. XIX. 12, 23.
K^^. To extol, praise. XV. 24.
/气 Discuss, discourse with. IV. 9, XVI. 2.
7}A* To read. XL 24.
^ Pim\ Change, reform. VI. 22, X. 7, 16, XIX. 9.
讓 Jcmg\ To yield, defer, decline. I. 10, III. 7, IV.
13， VIII. I, XL 25, XV. 35.

Tou\

豚
豹

Radical 151.

A wooden (sacrificial) vessel. VIII. 4, XV. i.
How ？ can it be ？ VII. 33, IX. 30, XIV. 14,
1 8, XVII. 5.

Radical 152.

T\nv'. A sucking pig. XVII. i

Radical 153.

Pao\ Leopard. XII. 8.

1008

THE ANALECTS.

豕, 貝

貊 Mai\ Mo? Northern barbarians. XV. 5.

Mao\ Bearing, appearance, show respect. VIII. 4,

X. 16, XVL 10.

将 Bo\ Badger. IX. 26， X. 6.

Radical 154. M

Chhi}. Correctly loyal. XV. 36.
Fii^. To carry on the back. X. 16， XIII. 4.
P,in\ Poor, poverty. 1. 15, IV. 5, VIII. 10， 13,

XIV. II, XV. 31, XVL I.
Htio^. Goods, XI. 18. Name of a man 陽 ]

XVII. I. '
T'aii}. Covetous, greedy. XX. 2.
Kuau\ To string, pass through, pervade, continue,

connect. IV. 15, XI. 13， XV. 2.
Erh\ Second, repeat. VI. 2. '
Tse\^ To demand, put burden on. XV. 14.
KMei〜. Value, rank, honour. I. 12, IV. 5, VII. i 5,
VIIL 4, 13， IX. 23, XII. 5.
費 Fei\ To expend, XX. 2. Fi\ A city in Lu. VI.

7, XI. 24, XVL I, XVII. 5.
賊 Tsei^. Thief, rogue, to spoil, injure. XL 24, XIV.

46, XVII. 8， 13， XX. 2.
貧 Shaiig^. Reward, pay. XII. 18.
賈 Chid'. A man's name. III. 13, XIV. 14, 20,

Chi(A A price. IX. 12.
賢 HsierP" , Worth, moral excellence, superiority ； see
Intro. Vm. I. 7, IV. 17, VI. 9, VII. 14,

XI. 15, XIII. 2, XIV. 31, 33, 39, XV. 9,
1 3, XVL 5, XVII. 22, XIX. 3， 22， 23， 24, 25.

1009

貝， 赤， 走， 足 THE ANALECTS.

IHii}. A guest, visitor, envoy. V. 7, X. 3, XII. 2,
XIV. 20.

ll§ T'zu^, To bestow, present X. 13, XIV. 18, Naine
of 子貢 • I. 15, in. 17, V. 3， II， VI. 6,
XI. 18, XIV. 31, XV. 2, XVII. 24, XIX.

23.

Chicn^. Lowly, cheap, obscure. IV. 5, V. 2, VI T I
13， IX. 6

Lai\ To bestow, reward, gifts. XX. i.
Fu\ Levies. V. 7.

Chili\^ The natural, fundamental. VI. 16, XIJ.
8, 20, XV. 17.

赤

She\

CJii\
Chad^ .
Cliu\

XIII. 2， XX. I,

3， 4，

足 TsiL':

Pit

Chi\

Radical 155.

To pardon, overlook.

Radical 156.

To open up, unfold. III. 8.
A noble family of 晋 . XIV. I2.
Hasten, quicken steps. IX. 9, X.
XVI. 13， XVIII. 5.

Radical 157. 足

Feet ； sufficient, adequate, competent II. 9.
III. 9, IV. 6, 9, VI. 10, VIII. 3, II, IX.
22， 26， X. 3， 4， 5, XL 25, XII. 7, 9, XIII.
3. Tsu\ Fulsome. V. 24.
To tread. XL ig.

Walking or moving with nervous respect,
X. 2, 4.

賤 賫赋質 赦 起趙趨

•lOIQ

THE ANALECTS.

足， 身, 車

Tsu*.* Walking or moving with nervous respect.

X. 2, 4.

To step over, transgress. II. 4, XIX. i r, 24.
Road, way. IX. 11. Yen Hui's father. XI
7. Tzu Lu. V. 6， 7, 13, 25, et al.
To tread. XV. 34.
To drag the feet. X. 5.
Forward, hasty. XVI. 6.
Legs bending in respect. X. 3, 4.

Radical 158. 身

Lu\

a/ 义 *

Shhi^. Body, person, self, life. I. 4, 7, IV. 6， IX.
26, X. 6, XIII. 6， 13, XV. 8， 23， XVIL
XVIII. 7, 8.

Kun£ -. Person, personally, body, self. IV. 22, VII.

32, X. 4， 5, XIII. 18, XIV. 6, XV. 14, XX.

Radical 159.

C/i'e^. Carriage, waggon. II
17, XL XIV. 17.

C/mn^. An army, military. VII.
20, XV. I.

Viie/i'*.'^ A collar-bar. II. 22.

Lu〜. State carriage. XV. 10.

Fti'. To aid, develops. XII. 24.

Cliijig^. Light V. 25, VI. 3.

P. A yoke-bar. II. 22.

Yit\ A carnage. XV. 5, XVIII
To stop, desist. XVIII. 6.

22, V. 25, X. 15,
10, IX. 25, XIV.

5,6.

淑 踰路 蹈 跑躁躞 身 躬 • 車軍 輒. 蛴 輔輕鲵 輿輟，

IOI

辛 1 辰， 楚， L THE ANALECTS.

Radical 160. 辛

辟 P,i4， Fi^. A prince. III. 2, P'"* Specious, plausible,
XI. 1 7, XVI. 4. Pi4 ( 避 ). To withdraw,
escape from. XIV. 39, XVIII. 5, 6.
辨 ricn\ To discriminate. XII. 10, 21.

T Language, words ； to decline, excuse. VI.
3, 7, VIII. 4， XV. 40, XVI. I, XVII. 20.

Radical 161. 辰

CI I en". The constellations, II. i.
Niing^. A farmer. XIII. 4.

力 A* Disgrace, humiliation. I. 1 3, IV. 26, XII. 23，
XIII. 20, XVIIL 8.

Radical 162. 楚

HsM. Sudden. X. 16.
Kw^ Wide of the mark. XIII. 3.
CIM. Near, at hand, approximate. I. 1 3, VI. 28,
VIII. 4， XIII. 16, XV. II， XVI. I, XVII.
I, 25, XIX. 6.
Shu^.^ To narrate, transmit. VII. i, XIV. 46,

XVII. 19.
Mi\ To mislead. XVII. i.
Kua? A man's name. XIV. 6, XVIIL 11.
Chili}. To pursue, overtake. 1. 9, XVIII. 5.
Chill. To enter, advance, push forward. VI. 13,
VII. 28, 30, IX. 18, 20， X. 3, XI. I, 21,
XIII. 21, XIX. 12.
67"'4.* A track, trace. XL 19.
M^* To anticipate. XIV. 33.

1012

THE ANALECTS, x_

Stmg4, To escort. X. 1 1. '

CJien^. To relax, embolden. X. 4.

7s ad^. 1 7 欠 • Hurry, careless. IV. 5.

7'〃〃?. Universal. XVII. 21.

l"ui\ Withdraw, leave, lag behind. II. g, VII. 28，

30, X. 3, 12. XI. 21, XII. 22， XIII. 14，

XVI. 13, XIX. 12.
5?/.* Haste, speedy. XIIL 17, XIV. 47.
lai''. To reach, come, to, devolve on. IV. 22,

XVI. 3.

Shih^. To pass away. VI. 24， IX. 16, XVII. i.
Lierf. A man's name. XVIII. 8.
尸.* To retire into private life. XVIII. 8, XX. i.
Sui^. To follow a course, straightway. III. 21, XV.

YiW To meet. XVII. 1， XVIII. 7.

Yi^. Travel, wander, ramble. IV. 19, XII. 21,

XVI. 5.

Kud\ Pass, exceed, error, fault. I. 8. IV. 7, V. 6，
26, VI. 2， VII. 16, 30, IX. 9, X. 4， XL 15,

XIV. 14， 26, 29， 42, XV. 29, XVI. I， 13，
XVIII. 5, 6, XIX. 8, 12, 21, XX. I.

Tci(f, Way, right way, course, doctrine, rule, prin-
ciple, good government, see Intro. VIII. I.
2, II, 12, 14, III, 16, 24, IV. 5, 8, 9， 15,
20， V. I, 6, 12， 15, 20， VI. 10, 15, 22, VII.
6， VIII. 4， 7, 13, IX. II， 26, 29, XI. 19, 23,
XII. 19, XIIL 25. XIV. I, 4， 20, 30, 38,

XV. 6, 24， 28, 31， 39, 41, XVI. 2, II,

XVII. 4, 14, XVIII. 2, 6, XIX. 2， 4, 7, 12，

1013

轰 ，邑 P THE ANALECTS.

19, 22, Tao . To say, discuss. XIV. 30,

XVI. 5. Taol To lead, rule. I. 5, II. 3，

XII. 23, XIV. 30, XVI. 5, XIX. 25.
7<?^* Reach to, penetrate, thorough, perspicuity,

informed. VI. 6， 28, IX. 2, X. 1 1, XII. 20，

22, XIIL 5, 17, XIV. 24， 37, XV. 40, XVI,

II， XVIII. II
Wef. Disregard, disobey, oppose ； abandon, depart

from. 11. 5, 9, IV. 5, 18, V. 18, VI. 5, IX,

3， XII. 20, XIIL 15.
Yiiaji^. Long, far distant, future, farseeing. I. i, 9,

IV. 19, Vll. 29, VIIL 7, IX. 30, XII. 6,

22, XIII. 16, XV. II, XVI. I, XVII. 2,

XVII. 9, XIX. 4. Yuan\ To put at a
distance, avoid, keep aloof from. 1. 13,
VI. 20， VIIL 4, XV. 10, 14, XVI. 13,

XVII. 25.

Shih? To go to, proceed. VI. 3, IX. 29, XIII. 9,

XVIII. 9. 7V^* To set the mind on,
predilection. IV. 10.

Cliieii)-, To remove, transfer. VI. 2， X. 7.
P. To discard. VIIL 2.
Hsuait', To choose. XII. 22.
Er】i\ Near, immediate. XVII. 9.

Radical 163. 邑 [5

/■*• A town, a hamlet. V. 7, 27, XIV. 10.

Pan^. A State, a country. I. 10, III. 22, V. i, 18,

20, VIIL 13， X. II， XI. 25, XII. 2, 20，

XIII. II, 15, XIV. I, 4, XV. 5, 6, 9, 10，

達 違 遠 適 遷 遣選邇 邑邦

IOI4

THE ANALECTS.

邑 P, 酉， 里

XVI. I, 14, XVII. I, 18， XVIII. 2, XIX,

25.

Hsieh^. Diverted, heterodox. II. 2.
Fi/^*. Replete, elegant. III. 14.
Hsiang". Country, village. VI. 3, VII. 28, X. 10，
XIII. 20, 24, XVII. 13. Hsiang\ Lately,
formerly. XII. 22.
Pi^. Vulgar, common, contemptible. VIII. 4, IX.

6, 7, XIV. 42, XVIL 15.
IM . Neighbour. IV. 25, V. 23, VI. 3.
Cheng\ Name of a State. XV. 10, XVIL 18.
Tsoii}. Town where Confucius, was born. III. 15.

Radcal 164.

Chm\ Wine. 11. 8, IX. 15, X. 8, 10.
醫 CJdang^. Sauce, seasoning. X. 8.
醫 I\ A doctor. XIII. 22. '
薩 Hsi^. Vinegar, pickle. V. 23.

Radical 166. 里

単 Li"\ Neighbourhood ； a Chinese mile, i.e. "360 paces,
anciently 1897I English feet ； now 1826
feet." IV. I, VI. 3, VIII. 6, XIV. 9, XV.
5.

Chung\ Grave, heavy, important. I. 8, VIII. 7,
XX. I.

野 Yeli\ Rustic, uncultivated. VI. 16, XI. i, XIII.
3.

量 Liang'. A measure, capacity, limit. X. 8, XIX. 24,
XX. I.

邪

郁

I
I

酒

IOI5

金， 長， 門 THE ANALECTS.

Radical 167. 金

签 Fit". A Measure of 64 pints, (升 ). VI. 3.
Tiao\ To angle. VII. 26.
CJiiit'. Embroidered clothes. XVII. 21.
7y。4.* Wrong, to degrade, dismiss. II. 19, XII. 22.
K'eng^. Jingling, vibrating-. XI. 25.
ChungK A bell. XVII. 11.
Tt?'.* A bell with a wooden dapper. III. 24.
Tsuan^. To bore, obtain fire by friction. IX. 10，
XVII. 21.

Radical 168, 長

Ch、 aug\ Long, continually. IV. 2, V. 1， VII. 36,
X. 6， XL 13, XVIII. 6， Chang'. To grow,
senior. XL 25, XIV. 46, XVIII. 7,
Cliang^. Longer than. X. 7.

Radical 169. 門

Men". A door, gate, school. III. 22, IV. 15, VI.
13, VII. 28, VIII. 3, IX. 2, II, X. 4, Xi
2, 10， 14, XII. 2, XIV. 41, 42, XIX. 3， 23-
Hsiei^, Barrier, boundary line. XIX. 11.
C/iien^. Between, during. IV. 5, XL 25, XVIIl. 3,
Chicii\ Crevice, interval, flaw. VIII. 21,
IX. II, XL 4.
Threshold, door sill. X. 4.
Cm'ieh? To omit, reserve. 11. 18, XIII. 3, XIV.
47> XV. 25.

關 Kuan\ The first of the Odes, 1 唯. III. 20, VIII.
15.

長

PI awHii

1016

THE ANALECTS. 旱 [J, 佳

Radical 170. 阜 P

Fang\ A city in Lu. XIV. 1 5.

Tsu\ The eastern steps, ] 階 • X. lO.

To add to, increase. XI. 16.
Lot A Low, mean, vulgar. VI. 9, IX. 13.
Chiang\ To descend, degrade abate. X. 4, XVIII.
8.

Ling\ A mound. XIX. 24.

All)-. 誌 1 • The shed for the Imperial mourning,

XIV. 43.

CJihv'. To marshal, display ； name oi' a State ； a
man's name. V. 18, 21, VII. 30, XI. 2，

XV. I, XVL I, 13. aien\ To marshal
troops, tactics. XV. i.

Hsien^. To sink into, precipitate. VI. 24.
P 'et^. A minister's major domo. XVI. 2.
Yu\ An angle, corner. VII. 8.
Yang". A name. / XVL 12, XVII. i, XVIII. 9,
XIX. 19.
Shim's minister 拿 ] , XII. 22.

Steps, stairs. X. 4, 10, XV. 41, XIX. 25.
A man's name. XVIII. 1 1 .
Juncture, transition. VIII. 20.
To hide, retire, recluse, reticence, occult.
VII. 23, VIII. 13， XIII. 18, XVI. 6, II,
XVIII. 7, 8.

Radical 172. 隹

To assemble, settle. X. 18.
A pheasant. X. 18.

VaoK

CJiieJi}-

SuP.

Chi\

Yin\

Chi"
Chih^.

防阻 附陋降 陵陰 陳 陷 陪隅陽 陶階 隨際隱 集雑

IOI7

佳， 雨， 靑， 非 THE ANALECTS.

Tmt^. Female (of birds). X, i8.
Va\ Refined, correct ； constantly. VII. 17, IX. 14,
XVII. 18.

Chi. The first of the Odes. 關 ] . III. 20, VIII.
15.

Yung\ . An Ode ； a name. III. 2, V. 4, VI. i,
XII. 2.

Sup. Although, even. L 7, IL 23， V. i, VI. 4, 24,

VII. II, IX. 3， 9, 18, X, 8， 15, 16, et al.
Tia (？ -. To carve ； a surname. V. 5, g.
a/1. A chicken, fowl. XVII. 4, XVIII. 7.
Zr. Scattered, disrupted. XVI. i.
Nan\ Difficult, hard. II. 8， VI. 14， 20， VIL 25,
28, VIII. 20， XII. 3, XIII. 15, 25, XIV. 2,
II， 21, 42, XV. 16, XVII. 22, 25, XIX.
15, 16, 18. Nan\ Hardship, conse-
quences. XVI. 10.

Radical 173. 雨

yu". A sacrifice for rain. XI. 25, XII. 21.
Yun\ A cloud. VII. 15.
LciK Thunder. X. 16.

P"4. To rule by force, be master. XIV. 18.
Ling'. Duke Ling of Wei. XIV. 20, XV. i.

- Radical 174. 靑

靜 Cliing^. Calm, tranquil. VI. 21.

Radical 175. iY

^ Fep-, Not, if not, it is not that , wrong. II. 24,

隹佳 维崔 iffii 垂：

雩雲 雷霸一

ioi8

THE ANALECTS. 非， 面， 革， 韋， 昔， 直

V. I, II, VI. 12, 13， VII. 19， X. 15, XI. 3,
9, IO, i6， 25， XII. I, 20, 21, XIV. i8, 34,
XV. 2, 28, et al.

Radical 176. 面

面 Mie7i\ A face, to face. VI. i, XV. 4， XVII.
10.

魏 cm"

Radical 177. 革

To bend, stoop. ] 躬 •
A hide. XII. 8.

X. 4, 5'

韋益 YunW

12.

Radical 177. 韋

To shut up, store up. IX.

Radical 180. 昔

韶 Shad", The music of the Emp. Shun, III. 25, VII.

順 Shun\
Stmg^.

13, XV. 10.

Radical 181. _ ,

Docile, to accord with. II. 4. XIII. 3.
Praise songs, sacred music. IX. 14.
Countenance, expression ； a disciple's name
V. 25, VI. 2， VIII. 4， IX. 10, X. 4， XL 2,
6, 7, 8， 9, 10， 22, XII. I, XVI. 6.
ChuatiK A small state, ] 臾 • XVI. i.
】,f2〃"4. To desire, wish. V. 25, XI. 25.
Lei〜. Class distinctions. XV. 38.
Tien^^ To totter, in peril. IV. 5, XVI. i.
K2i\ To look back. X. 3， i7.

1019

風， 食

THE ANALECTS.

Radical 182. Mi

風 Feng". Wind, breeze. X. 1 6, XI. 25, XII. 19.

Radical 184.

食 Shi 化, To eat ； a meal ； food. 1. 14, IV. 5, 9, VIL

9, 18, VIII. 21, X. ；, 8, 13， XII. 7, II,
XV. 30, 31, 37, XVII. 7， 21, 22， XIX 21,
XX. I. Titi^. Rice, food, to give to eat.
11. 8, VI. 9, VII. 15, X. 8, XIV. 10, XVIII.

飮 Yin\ To drink, drink. VI. 9, VII. 15, VIII. 21,
X. 10. Yin''. To offer a drink. III. 7.
Under or oyer cooked. X. 8.
To eat, taste ； a meal. VII. 15, X. 13, XIV.

10, XVIII. 9.
Sm:* To adorn. X. 6, XIV. 9.
FaJ\ To eat full, satiety, gratify. I. 14. VII. 9,

XVIT. 22.

Yang'. To feed, rear, support. V. 15, XVII. 25,

Yaiig^. To offer food, nourish. 11. 7.
】，i^. Surplus, spare, remainder. I. 6， II. 18, VI. 5,
VIII. II.

Nev". Unsound, putrefying. X. 8, XV. 31.
B?. To starve. XVI. 12.
Ai^. Rice turning sour. X. 8.
Hsi^. A sacrificial sheep. III. 17.
Chuan\ To offer food, a repast. II. 8, X. 16.
r、. Spoilt or sour rice. X. 8.
Chi}. Famine, dearth of grain. XL 25, XII. 9.

Jht'.
Fait".

1020

饉
鎮

體

THE ANALECTS. 食， 首, 馬, 骨， 高， 彭

C1M . Dearth of vegetables. XI. 25.
K'liei^. Presents (of food, etc.). X. i

Shoic'.

Radical 185. ,

Name of a mountain. 1 陽. XVI.
Shoii'. The direction of the head. X.

Radical 187.

Met'. A horse. 11. 7, V. 18， 25, VI. 3， 13, VII.

30, X. 12, 15, XII. 3, 4, 5, XV. 25, XVI.
12.

P、ing\ To ford. ] 河 . To ford a big river

(？ the Yellow River). VII. 10. .
Ssu'K A team of four horses. XII. 8, XVI. 12.
Chia\ To yoke a carriage. X. 13.
P、 ieH\ Name of a town. XIV. 10.
Hsing^. Red, bay. VI. 4.
Wei}-. A man's name. XVIII. 11.
Chiao\ Proud, vain, pompous, arrogant, unbridled.

1. 15, VIII. II, XIIL 26, XIV. II， XVI. 5，

XII. 2.

Chi\ A good horse. XIV. 35.
Radical 188.

The body, limbs. XVIII. 7.
Radical 189. 高

高 KaoK High. A name. V. 23, IX. 10, XIV. 43

> Radical 190.

髪 Fd\'' The hair. XIV. 18.

1021

JVel\

魚 Yu".

Lil\

鬥, 鬼， 魚， 鳥， 鹿， 麻 THE ANALECTS.

Radical 191. 鬥

闘 Toil". Contention, combativeness. XVI. 7.

Radical 194. %

鬼 Kiier'. Manes, disembodied spirit. II. 24, VI. 20,

vm. 21， XI. II.

Name of a great family. XIV. 12.
A man's name 牛旦 ] • VII. 22.

Radical 195. 魚

Fish. A name. X. 8, XV. 6, XVI. 13,
XVIL 10.

Dull, stupid. The Lu State. III. 23, V. 2,
VI. 22, IX. 14, XL 13, 17, XIII. 7, XIV.
15, XVIIL 6, 10.
To"'. Name of the Temple Reader of Wei. VI. 14,

XIV. 20.

鮮 Hsieii'. Rare, seldom, few. I. 2, IV. 23, VI. 27，

XV. 3.

； II Lt". Name of Confucius' son. XL 7, XVI. 13.

Radical 196.

A bird. vm. 4， IX. 8, XVIL 9， XVIIL 6.
Phoenix. IX. 8, XVIII. 5.
A bird's cry, to sound (a drum). VIII. 4,
XL 16. -

Radical 198. 鹿

A fawn. X. 6.

Radical 200. 麻

麻 J/a\ Hemp, linen. IX. 3.

Niao'.

1\ Ni\

1022

THE ANALECTS. 黄, 黍， 黑， 搬， 鼓， 齊， 齒

Radical 201.

Huang^, Yellow. X. 6.

Radical 202.

/J\ Black. 1 The (Chinese) people. XVIIL /.

Radical 203. 黑

J/dA* Silent, secret, meditate. VII. 2.

Ck'ilK To dismiss, be dismissed. XVIII. 2.

Tien\ Name of 曾昔. XL 25.

Taiig^. A village ； a class, party, partisan. IV. 7,

V. 27, VI. 3, VIL 30, IX. 2, XIII. 18, 20,
XIV. 47, XV. 21.

Radical 204. *

FiP'.'^ An embroidered kneeling apron. VIII. 21.

Radical 207. 鼓

Kii}. A drum ； to drum, thrum. XL 16, 25, XVII.

II, XVIII. 9.
Tad". A hand-drum. XVIII. 9. ,

Radical 210. 齊

CIii^. Uniform, level, regulate ； name of a State,
personal name. II. 3, IV. 17, V. 18， 22,

VI. 3, 22, VII. 13， 14, XIL II, XIV. 16,
XVI. 12, XVIII. 3， 4， 8, 9. Chai\ To
fast, religiously? VII. 12， X. 7, 8. Tzu^.
Hem of skirt, (especially mourning). IX.
9, X. 4, 16.

Radical 211. 齒

CliiJi'. Teeth, age, years. XIV. 10.

0 PA^t^^^^

1023

THE ANALECTS.

THE TOPOGRAPHY

OF THE

POOR BOOKS

ARRANGED ACCORDING TO THEIR BADICALS.

The Author is indebted to the Rev. G. D, Wilder for
the material here collected.

PIACU PROVINCE. PREFECTURE. DISTRICT.

NAME.

1024

縣縣 縣 縣 州州南 縣：

煌陰 儀化 專；

敦湯 滕 蘭 唯濮翻 J

一

州府府 府州府 府府府 府府門 t

平德 德州窗 封德州 安州原 mi

安 彰歸究 濟開歸 曹泰蘇 太東梵

一

,甘 河河 山山河 河山山 江 山宋山 一

危牟 河陽 棘澤 一

三中亳 休任儀 1M 南南吳 垂垤奄

THE ANALECTS.

PLACE
NAME.

PROVINCE.

PREFECTURE.

DISTRICT.

赢

山東

泰

安

府

萊蕪縣

宋

河南

歸

府

屈

山西

汾

州

府

石樓驟

岐

陝西

鳳

翔

府

岐 山 縣

岐周

陕西

翔

府

岐 山 縣

江藤

徐

州

府北'

三十里

崇 山

湖南

州

平陵

山東

兗

州

府

汶 上 驟

幽 州

直隸

順

天

府

於陵

山柬

濟

南

府

長 山 縣

山 西

太

原

府

晝

山東

円

州

府

曹

山東

曹

州

府

有庳

直隸

趙

州

臨城縣

有莘

河南

開

封

府

陳 留 驟

山 柬

主
円

州

,府 東海邊 之山名

祀

河南

開

封

府

祀 廳

東山

山 柬

州

府

費 縣

即指蒙 山因在

國東又 名東山

I025

f 陽 爲費縣

i 陰爲 蒙陰縣
m

府 州府

丄一" ^

終開

東西南

山山河

蒙

柬桐梁

PLACE
NAME.

梁山

楚國

武 城

汝

泗

泰 山
淮

淇上

溱清

漢

滕

THE ANALECTS.

PREFECTURE.

DISTRICT.

-Tru

乂 1

三十里

fll 补 1
7V4 J 1 \

府

臨 洁

m
乂 1 1

汝

天

白

山

^ 补 1

泗

不

泰

府

Wx m

府

桐

平

府 小地名

m +4

ITTJ

府

新

站!？

m 巾

府

小 l、lilt 采^ 山

兄 y 1 1

府

滕

曰 川

府

朝

城

絳

垣

曲

縣

順 天

府

靑 州

府

臨

北方 國名即 漢之^ 奴在外 蒙古地

陝西 西安府 咸陽縣
宋國

山東究 州 府 魯 之郭門
陝西 西安府
河南 河南府 登封縣
山 東 登 州 府 蓬萊縣

山宫鬻 郢丘門 山山

潔濟燕 牛牧獯 畢石石 寨箕羽

I 西北東 南東東 南南南 西東東 西隸東

蘭 陕湖山 河山山 河河河 陕山山 山道山

I026

THE ANALECTS.

"PT A CF*

' " PROVINCE. PREFECTURE. DISTRICT.

NAME.

靑 州 府 東海邊 之山名

邠 州
開 封 府

究 州 府 鄒 縣

1027

山 東 党 州 府 曲阜驟
山東曹 州 府范縣

荆即 楚國舒 即與國

衛地

山 東 、沂 州 府費縣

雩 舒嶽丘 碼夏附

舞范 荆莒莊 養葉葛 蓋蔡薛 虞號衛 諸絡置 費越轉 邠鄒鄒

葉甯、 沢 滕虞

. 府府府 府府府 府州府

g 封 陽德州 宵 州州 輝

g 開南歸 、沢汝 {兄 范陕衛

S 之

I 南南南 東南東 西南南 g

齊河 河河山 河山山 河 河 在

東 西南東

山 陝河山

THE ANALECTS.

PLACE
NAME.

PROVINCE. PREFECTURE.

DISTRICT.

西

費 縣, 旲

登 封 縣
淇 水 南

臨 朐 驟

齊河縣

安邑縣

府府府 ^府府 府府府 府州府

Ay 少 南 ^ 光 1^ Ay ^ 少 A/

、沢 陳河 g 衛沉 荡靑濟 { 兄解靑

東南南 g 南東 西東東 東西東

山河河 S 河山 山山山 山山山

城 丘丘臾 陽邑唐 條

防 陳陽靈 頓顓首 駢高魯 鳴 齊

I028

明 明
治 治

四 四

十 十

四 四
年 年

— — * 一

月 月

十 十

四 七

曰 H

印
刷
者

印
刷
所

2^
1

村

岡

平

吉

市 .

山 腦

下 音

町

八
十

地

印
刷
合

社

發 行

印 刷

橫 濱市太 田町五 丁目 八十七 I 田地

發行者

著作兼

,夕 ，7 ？ 工、 人义

宣敎師

英國人

在淸國 山西省 大原府 大學堂

rWO HOUR KESEh VE BOOK

. 一" J A 丄 "八 wViirVi hnrrowed.

14 DAY USE

RETURN TO DESK FROM WHICH BORROWED

LOAN DEPT.

This book is due on the last date stamped below,
or on the date to which renewed. Renewals only:

Tel. No. 642-3405
Renewals may be made 4 days grior to date due.
Renewed books are subject to immediate recall.

lECDm DEC 4 73 -8 PM 一

JAN 1 0 1975 7 一谷 '

，力 ' ffk cii ..m 1 9 1005

SEP 11

OCT 31 1986

mCI8> AUG I ？ 12:：)

OCT U " OEC 1 y j.yj

MUb V：

RECEIVED BY

OC f 1 o ibbU

丄

cmcuuTiON DEPT. JUN 13 攝 ~^

LD21A— 30m— 10.，73
(R3728sl0)476 —— A-30

General Library
University of California
Berkeley

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