\
THE LIBRARY
of
VICTORIA UNIVERSITY
Toronto
i"
PRSS?113TED TO
! CANADIAN SCHOOL OF MISSIONS
COMPLIM^TS OF
MISS GP.AC^ SYKFS
T,ik.-n from the MarM<- Tal.lrt ;it Hsianfu, Shensi.
THE
ANALECTS
OF
CONFUCIUS
BY
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 Fukuin Printing Company, Ld., Yokohama
Agents : in China. The Presbyterian Mission Press
in Japan. The Methodist Publishing House, Tokyo.
in England. Messrs. Oliphant, Anderson & Ferrier.
in U. S. A. The Fleming H. Revell Company.
EMMANUEL
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, more oft of baser metal.
Nevertheless, however varied the substance, the form
sought after has ever been the same, and he 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
teply offered is that this work receives less attention at the
II 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.
Lcgge 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.
Dr. 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. PereZottoli s
version, published in 18/9, is in Latin and may be obtain
ed in his Cursus Literature Siniciu, 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, 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 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 works, 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, that a translation should be " free from any-
IV PREFACE.
thing 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 " peard " ; 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 I 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, V
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, Shansi. August, 1910.
CONTENTS.
L INTRODUCTION:
PAGE
I. The ancient history of China I
II. The life and times of Confucious ... 21
III. The history and authenticity of the
Analects 64
IV. Works on the Analects 74
V. The disciples 79
VI. Chronological table ... ... 9
VII. Ancient geography of China 99
VIII. Terminology 104
Abbreviations 116
II. TEXT AND NOTES 117
III. RADICAL INDEX 934
IV. TOPOGRAPHICAL LIST 1024
ILLUSTRATIONS.
Frontispiece. Portrait of Confucius, taken from the Hsianfu
tablet. To face page 99. Map of Ancient China.
INTRODUCTION.
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-
2 THE ANALECTS : INTRODUCTION.
ing, perhaps for generations, over the boundless praries 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 |J
good, H excellent, J| justice, $ 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. 3
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 arid 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-clay he must adopt the civilisation of
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.
4 THE ANALECTS: INTRODUCTION.
Concerning those pioneer days our evidence is of the
scantiest, for the authentic histoiy oi China goes back
little beyond the first inillenium B. C. What little can be
learnt of those early days \ve find, along with another inil
lenium of semi-historical records, in what remains to us of
the Shu Ching fj g^ the editing of which is attributed
to Confucius, and also in the pages oi Ssii-Ma Ch ien
T5 Jl!| xS> * ne Herodotus of China. The Shu takes us
back to three great monarchs of yore, Yao, Shun and Yii
fg^ ^ 3^ B. C. 2356 2197. Ssii-Ma Ch ien, like the
Bamboo Books, goes three centuries still further back, to
the period of Huang Ti ^ 7jj\ B. C. 2697. He also
makes a passing reference to Yen Ti tfe 7ft* > i.e. Shen
Nung jfiijl Jl^ the reputed founder of Agriculture, B. C.
2737, and successor of Fu Hsi { ^^ 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 JJg A> tne dis-
coverer of the art of producing fire, to Yti Ch ao /fj 4il>
the Nest Possessor, or inventor of dwellings, and to Pan
Ku jjjji -j\ 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, the
legendary, which is not recorded in the Shu Ching ; the
I. ANCIENT HISTORY. 5
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
ofHsia J|> Shang ^ (or Yin Jft), and Chou JfK 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* ^ > known personally as T ao T ang Shih
PS Hi R> anc * imperially as T ang Ti Yao, ^ ^f- ijj*^ is
generally assigned to B. C. 2356. In character the Shu
describes him as being endowed by nature with reverence,
intelligence, refinement, and thoughtfulness. 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 366 days and in
stituted, or at least restored, the intercalary month for
the proper regulating of the year.
* See j^ g, H JL Shu Ching Yao tien.
6 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 Jjjj to reduce this mighty flood, who failed and
is said to have been put to death in consequence. Later,
Yu 3$ 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 ^j^ 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 ^f^ 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 gj tffr $$^ his personal appellation being Yu Yu
Shih 4} I li J> During his fifty years of rule he made
personal tours of inspection all over his Kmpire, 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
I. ANCIENT HISTORY. 7
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
his death. Shun died in 2208, and Yii after the usual
three years of mourning took over the reins of govern
ment.
THE HStA H DYNASTY. WithYU^> 2205
2198, begins the first great Chinese dynasty, which ended
439 years afterwards with the infamous Emperor Chieh
j| . 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 all 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 J^^
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 Ilsia 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.
*
ljfi Hook IV l^gJ Fuller details are given in I he
ij
I. ANCIENT HISTORY. 9
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 gfe^ 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 jfc Jg^
presented to him by her father, the Chief of Shih $jjj, to
propitiate him and thereby procure the withdrawal of his
invading forces. The Court was transformed into a palace
of debauchery, Chieh though past middle age yielding
himself, 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 Chief 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 -jg, or YIN & DYASTY. With
T ang yj^ 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 j| |g removed his capital.
The prolonged existence of the House of Hsia had by
IO 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
o
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, f 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
Slf n. i. t fll ; jg 15 nook iv.
I. ANCIENT HISTORY. II
order. One of these, I Yin ffi ^3\ referred to in An
xii. 22, he appointed Regent at his death, and when the
young monarch, T ai Chia -fc f$ ^ 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, "gf flf Book vii, to remove to a place called Yin
$ in modern Honan, this being the 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, j T whose posthumous name is Kao Tsung
rHj n> a son f 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 |sj j^l was discovered and called
from following his occupation of a builder. Being brought
12 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 :* " 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 j j> 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. Ssii-im 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
* # ; S TS viii.
I. ANCIENT HISTORY. 13
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 1123, was brought to an
awful close with the reign of the tyrant Chou %$ ^^
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 jjg. ^ the beautiful daughter of the
Chief of Su j$j^ 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 mis-
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
14 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 J|] DYNASTY. That man was Fa, $
otherwise known as Wu Wang, j^ 3E> He it was who
became the saviour of his country, and the Founder of the
Chou dynasty. Born in the State of Ch i JU>, of which
his father was lord, he was brought up under the best of
influences. His father Ch ang ^ the Chief of the West,
better known by his posthumous title of King Wen 5C 3E\
was a ruler intellectual, honourable, and of great admini
strative ability. So admirably did he councluct 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 /\ tjtj^ and in the compilation of a commentary
thereon which, completed by his son King Wu, has come
down to us as an important part of the Yi Ching JJ |5g
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 in -the land.
I. ANCIENT HISTORY. 15
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 Soo 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
3j^ 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
crinie, 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 :* " 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 his 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 contriv
ances to please his woman. Hence God is no longer with
him, but with a curse sends down upon him this timely ruin."
V. I.
16 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 $C 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. 1122 ended 867 years later in B.C. 255.
King Wu, reigned for seven brief before joining his fore
fathers. Me died it is said when 93 years of age, leaving
a son, a minor of thirteen, in charge of his brother, Duke
Wen 3 of Chou J^ a man noted through later ages for
his noble character and statesmanlike conduct.
Wu and Wen planted the Mouse 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
I. ANCIENT HISTORY. I?
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 the Augustan age of China, while
lacking the insight and brilliance of contemporary philoso
phy in the West, record the highest point in the arc of 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 Ht 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,
1 8 TIIK ANAI.KCTS : 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 jf ^ the self-centred Epicurean, of
Mo Ti g ||^ (Legge s Mih Tcih), the generous apostle
of Universal Love, and of Hsiin Ch ing !gj j^ (Legge s
Scucn 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
^ in ?.^ In brief, three centuries after the foundation
by King \Vu, saw the Imperial sceptre a veritable
" bauble," so that for five centuries, the eighth to the
third, the history of the Chou dynasty is the history of
its rival States. During tin s latter period the power of
the Ch in State > by slow degress became dominant,
and with the dethronement and death of Nan $jj the last
Kmpcror, 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 Cccsar and Napoleon.
Though the new dynasty was not founded by Ch in Shih
I. ANCIENT HISTORY. IQ
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 ftg jl^ He reigned but five
years, and his son Hsiao Wen ^ j who followed him
reigned but three days. It is chronicled of Chuang
Hsiang $ H> 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 Pu Wei /p ~^\ 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 #n al *rff^ The First Emperor, his son was to take
the title of Erh Huang Ti, or Erh Shih Huang Ti
THE ANALECTS: INTRODUCTION.
Hi 3 rf?> the Second Kmpcror, 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 the throne for a few
brief weeks this " dynasty of ten thousand generations"
came to a bitter end.
As to the literature oi China, while what we possess
of it dates only from the dynasty of Choti, 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
the very sombreness of the background, both then and
since, lias 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
Chou, 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, nd 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 ?L 5fc "?>
as Mencius is of ~jjfc -j" > Micius of 4|| -f* ^ etc.
22 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 (T/ii 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 Chihli, Shansi
and Shensi ; on the cast by the Yellow Sea ; on the south
II. THE LIFE AND TIMES OF CONFUCIUS. 23
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 % 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 ^ Ch u ^ Chin g > Ch in ^
and Yen $16 ^ and the seven next in importance, Lu @^
Cheng ft}, Sung 5fc, Wei $J, Ch en gjC, Ts ai ^ and
Ts ao igf\ 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 2/th century B.C., and at least there
seems reason to believe that he was a descendant of the
Duke of Sung ^fc^ 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 jj?j\ One of his ancestors,
Cheng K ao Fu j ^ ]}j\ was a man of learning and
research, whose son K ung Chia Q J 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
fiom this outrage, the K ung family three generations
later were led to remove themselves from Sung to Lu
24 THE ANALECTS: INTRODUCTION.
^> and here K ung Cilia s great grandson Fang Shu
\>Jj ^ obtained the governorship of the town of fjj from
which he derived his name, and where the grandfather
of Confucius, Po Hsia fg J was born. Po Hsia s son,
our Sage s father, Shu Liang I lo ^ 6 %^ 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,
(St. $L a h as ffl JS) ^ ^ ut novv > though advanced in
years, he again found a wife, so youthful a maiden that the
ancient historian Ssu-ma Ch ien, B. C. 163-85, speaks of
the marriage as p & an irregular union, which by some
Chinese scholars has been unnecessarily interpreted as an
indication that Confucius was a natural child, but which
is generally believed to refer to the disparity in age
between husband and wife. It would be gratifying to
have no legendary phenomena to record connected with
the Sage s birth, but as they exist, and throw light on
the exaggerated value at which later ages have assessed
him, it seems necessary to briefly introduce them here.
A spirit is said to have appeared to his mother f$j; $:
saying to her : " You shall have a son, a sage, and yuu
II. THE LIFE AND TIMES OF CONFUCIUS. 25
must bring him forth in a hollow mulberry tree." During
her pregnancy five old men, the spirits of the five planets,
led 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 jj%^ 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 //;/ 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 JJ^ a character which when* referring to
the Confucius the Chinese pronounce mou J " 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
26 THE ANALECTS: INTRODUCTION.
f.he habit of naming their children from their most out
standing feature, as for instance Laotzii and his ears, Li
Krh ^ If and Lao Tan -J Jjfl^ 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 his ugliness. Whatever may
have been his personal appeal ance one thing is certain,
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 /J> ^f- 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. 2?
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 carriage, 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
28 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 never familiar, reverent but never fervent.
Knowing God only 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. 10; 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. 1HE LIFE AND TIMES OF CONFUCIUS. 2Q
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. The 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 sauve qni pent by saying his
horse refused to move ; and another when he declined,
on the score of sickness to see a visitor, probably an
old scholar who had misbehaved, 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, malgre 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-
3O 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 man, 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. 31
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 ?
Sin and its punishment are acknowledged, the punish
ment 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.
32 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 him the romantic
would have been repugnant, and to turn the other cheek
pusillanimity. He did not even rise to the height of
Laotzii 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 his 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 sincerity. His five cardinal virtues
were human kindness, rectitude, decorum, wisdom and
sincerity, fn , jg^ jjjf^ ^> fg> 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.
IF. THE LIFE AND TIMES OF CONFUCIUS. 33
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 $ 1 ,^ shu, which Dr. Legge
translates Reciprocity, but which seems to mean more
than this, for reciprocity means, Do as you are done by,
whereas jgjj^ 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 the 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 wealth but its Virtue. Virtue and
Religion jjjfl^ 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-
34 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
fops 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 moral
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 gj^ 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 has never satisfied the people at
large, as witness the success of Taoism and Buddhism, it
appeals to the conservative and educated element, *and
has become both the base and summit of Chinese religion
II. THE LIFE AND TIMES OF CONFUCIUS. 35
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 his 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 -JL^ whose name was Ch iu
f, and whose cognomen was Chung Ni ffi /g > was by
family origin of the State of Sung ^* His father was
Shu Liang Ho $( j& $> and his mother, of the Yen
jfK family, gave birth to him in the city of Tsou |Ug ^ in
* -JL means Hole; j> a mound; ft > the middle of three, i.e.
secundus; /jj ^ is said to be the name of a mountain the j j hill
to which his mother prayed for his birth.
36 THE ANALECTS: INTRODUCTION.
the district of Ch/ang P ing f\ ^^ and State of Lu $} N
on the 21 st day of the nth month in the 22nd year of
Duke Hsiang Jg^ which was the 2ist year of the
Emperor Ling Jg^ 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
ff H\ His son, born the year following, was named
Li $}f!^ the Carp, as is supposed in consequence of a
present of that fish by the Duke of Lu. Li s cognomen
became Po Yii fg $j , or Fish Primus. The present
from the Duke also indicates that Confucius had already
received his first official appointment, which was in the
ducal granary, and soon afterwards he 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 T.egge adopts that of the
Ch un Ch iu commentary, the 2ist of Ilsiang, 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:
H. C. I ; A. D. ; A. D. I. See his Shoo King Intro, p. 167.
IL THE LIFE AND TIMES OF CONFUCIUS. 37
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 due 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 pjjj J| 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 ^ fjg^ conscious
of his own deficient religious (i. e. ritual jjj) knowledge,
gave orders on his deathbed that his son Ho Chi fij g
was to be sent to Confucius, of whom he had acquaintance.
The advent of this youth with another young noble,
Nan-kung Ching-shu $f ^ $ ^ related to him, gave
immediate prestige to the school of Confucius.
3 y THE ANALECTS: INTRODUCTION.
It was probably in this year that his famous visit to
Laotzti, 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
aiatter to the Duke, Chao Rg^ who put a carriage and
horses at his disposal for the journey. The capital was at
Lo fft 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 he 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 the 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., he
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. 3Q
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 his 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 upon
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
40 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, 13. C.
517 and in his 35th year, Duke Chao of Lu in the 25th
year of his rule, asserted himself against the three powerful
chieftains Chi ^ % Shu $, and Meng 5^ who had
kept him in tutelage throughout his reign, had usurped
his prerogatives, taxed his 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 ffi^ which adjoined Lu on the
north. Seven years later lie died a fugitive in the State
of Chin ff Ch i s western neighbour.
Lu being in a condition of rebellion Confucius also
withdrew to Ch i, then ruled over by Duke Ching jp;
XVI. 12; XII. n ; XVIII. 3 Here he heard for the
first time the ancient music of the Emperor Shun, 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. 4!
Duke, pleased with his reply to a question, that "the
art of government lay in an economic use of the
revenues," again proposed to offer him the district of
I Ni J^Jt jg but was dissuaded, according to the Family
Sayings % f^\ by his chief minister Yen Yung
Jc "B> wno 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 ^g 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 his predecessors
were themselves in the hands of their own underlings.
Two of the more powerful of these subordinates were
Yang Huo [^ g XVII. I, and Kung-shan Fu-jao & ^
$5 S XVII. 5, the former of whom once actually im
prisoned his master Chi Huan *jt ^g^ then the most
influential of the chieftains, 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
42 THE ANALECTS: INTRODUCTION.
treated exactly as he did his other disciples, XVI. 13. If
also it be really true that he 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 r{* $JK In a year he had
produced a transformation which in the pages of the ^
|g 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
II. 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 he
showed his courage and sagacity by saving his Duke
from capture at the hands of the Duke of Ch i ^^ A
meeting had been arranged between the two princes, at
a place known as Chia Ku ffi %}^ 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 j-eplied, " 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 Tzu Lu -jf- jj$ and
Tzu Yu 3f- Jjjf entered the service of the Chief of the
Chi g| clan, and assisted Confucius in bringing about
the dismantling of the cities of Pi J^ and Hou JQ^ the
former the stronghold of the Chi, the latter of the Shu
clan, but he failed to reduce Ch eng $ ^ the stronghold
of tfo? Meng clan. The dismantling of these strongholds
44
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
Pi hue 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 $f with envy, not unmixed with fear that
IAI would soon become a dangerous neighbour. Hence,
having failed to abduct Duke Ting, a strategem 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 Intro, p. 75, from ^ pp >
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 for
good, Confucius with resisting footsteps (Menc. V. II. 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 her 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 may have been on this occasion that the incident
recorded 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 j ^ A. D. 1761, in his & ^ Q|
46 THE ANALECTS: INTRODUCTION.
in his note to III. 24, he says " Conf. was retiring from
\Yei, the prince of which could not employ him." The
commentators are uncertain about the site of I Feng fH
J^ but generally ascribe it to modern Lanyang hsien
$t IiJ JK> in K aifeng fu |$ | /ft, Honan. If they
are correct in their surmise then the incident here icferred
to cannot have taken place, on this journey.
Arriving at the capital of Wei, the brother-in-law of his
disciple Tzii Lu became his host.* Duke Ling fH^ 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 |$ 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 %% #g or ffi f already
named), at whose hands the people of K uang had
formerly suffered, placed him in serious jeopardy. Mis
disciples were greatly alarmed, but their Master bore
himself with true philosophic calm. IX. 5 ; XI. 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
* gj $] ffi) according to Chulzu, j|fj fljP lh according to Menciiii
V. I. 8 i--
II. THE LIFE AND TIMES OF CONFUCIUS. 47
carriage, and present it to the bereaved family as his
contribution towards the funeral expenses. Replying to
Tzu Kung 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
Chu 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 5f; passing
through the minor State of Ts ao ^f 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 ;f]f J^>, 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 gft by
Tzu Kung, who was directed to him by a native of the
48 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 Ch 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
& ffi ?L -T 1H- iu
From Cheng he proceeded to the State of Ch en |5j{ N
where he abode during three years, his host being the
Warden of the Wall, a man named Chen {^ Menc. V. I.
8. 3. On the State of Wu i^ modern Kiangsu, com
mencing hostilities against Ch en, 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
vlff by an officer in rebellion against the Duke of Wei.
and only liberated on his taking O n 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 ff named
Pi Hsi fjlfc }j /r f\ who was holding the town of Chung Mou
t%* / 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. XVII. 7. To this period
II. THE LIFE AND TIMES OF CONFUCIUS. 49
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 he 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 the chieftain, Chi Huan gf /fjf^ who
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 3| Jjfc^ 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 -ft} ^ ^ It is to this
period that the expression of longing to return in V. 21 is
attributed.
The year following, 491, along with a number of his
disciples, he left Ch en and went into Ts ai ^ > a small
barony controlled by the dukedom of Ch u *g^ modern
Hupehand Hunan. The " Family Sayings "(<jfc $g V. 20),
which book is the most ancient life of Confucius, says that
certain officers of Given 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 his companions in this
journey to a condition of starvation. The disciples were
5<D THE ANALECTS I INTRODUCTION.
ill and depressed,* educing a querulous remark from Tzii
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 Sheijj^
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. 18. 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 18.
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 Bg^ and who styled himself King, 3E^ 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 ^g[ $ j$ in Hsiang
* Chutzil observes that this must have occurred, between Wei and
Ch en, and not in (he domain of Ch u.
II. THE LIFE AND TIMES OF CONFUCIUS. 5 I
Yang f u j| |y| Jfl% 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 his futile idea of reforming the age. XVIII.
5. King Chao was apparently impressed with the wisdom
of our Sage and proposed to appoint him to the extensive
territory of Shu She Hr Mis but his Prime Minister
reminded the King that formerly Wen and VVu 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
his grave, had disowned and expelled his son K uai Wai
M J Sit fr Qrn tne State in consequence of a plot in which
he was concerned to kill his notorious mother, or step
mother, Nantzii. K uai Wai s son Ch u ([{ alias $f(),
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 his
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. Chutzii assigns XIII.
3, 7 to this period, and VIII. 14 also appears to be con-
5 2 THE ANAI.KCTS: INTRODUCTION.
nectcd 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. Me 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 J|, who was now in the eleventh
year of his rule. Chi K ang, the chief noble had now
had the disciple Jan Ch iu ft. $. 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
$K 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 office." That
Chi K ang frequently consulted him is evident from II.
II. THE LIFE AND TIMES OF CONFUCIUS. 53
20, VI. 6, XL 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
^ |^ ; to arranging the Book of Rites and Ceremonies,
$5t "! > the Chinese Leviticus ; to classifying the Odes
n M ; 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 Q L Jr with the material
for the Classic of Filial Piety, i Jg^ He also applied
himself diligently to the study of the Yi Ching j| $,
so diligently indeed that he is said to have three times
worn out the leather thongs of his copy. Such a hold
did this cabalistic book obtain over him that he declared,
if his life could only be prolonged, he would devote
himself entirely to the study thereof VII. 16. That he
would have made it any clearer, or of greater utility to
his fellow men, is hardly worth discussing.
Soon after his return from Wei, Jan Ch iu, who had
been the means of his recall, caused him much vexation
of spirit by assisting Chi K ang to add a further impost
upon the already burdened people. It was then that
Confucius bade his disciples beat the drum and openly
accuse him. XL 1.6. A number of other sayings are
referable to this period : III. i, 6, 21, and possibly 2, 10,
1 1, 23 ; X. 1 1 ; XL 2 ; XIV. 26 ; XVI. I.
In the year after his return to Lu, i.e. in 483, his son
Li died, leaving a son named Chi \fc^ Chi s son Tzu
Ssu ^ /fi became a pupil of the philosopher Tseng Tzu,
and it was from a pupil of Tzu Ssu that Mencius obtained
54 THE ANALECTS I INTRODUCTION.
his education. Three of these are responsible, Tseng
for the Great Learning -J$ <^ Tzu Ssii for the Doctrine
of the Mean rf Jjfj\ 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,* the favourite
disciple of Confucius Yen Hui fg [fij^ is said to have deid,
and his death, if we m.iy 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.
;-io.
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 TzCi 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 ?L 11, the Minister of Duke Ch u ffi of Wei.
In the previous year, 481, an unknown animal with only
one horn was caught by " hunters in the west," who in
* Legge in his note to XI. 7. says: Ilwuy according to the Family
Sayings and the Historical Records must have died several years before
Confucius Son Le. Either the dates in them arc false, orthisch:i"
spurious.
II. THE LIFE AND TIMES OF CONFUCIUS. 55
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 the 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 (jj$^ indeed as some would have us
believe the self-same Lin that had appeared to his mother,
and with the identical piece of embroidered ribbon still
adhering to its horn that she had attached there over
seventy years before ! Turning over his sleeve to wipe
away the tears that fell copiously on to his coat, he cried
" For what have you come ? For what have you come ? "
When asked by Tzu Kung later why he wept he replied,
" The Lin should only appear at the advent of an illustrious
sovereign. I was distressed to see it at the wrong time
and so injured/ ^ fg 16.
It is with a reference to this event that he brings to a
conclusion his work on the Spring and Autumn Annals,
his last words there being, " In the four and tenth year (of
Duke Ai), in Spring, hunters in the west caught a unicorn."
Those Annals are ascribed to this year, and at least it is
evident that he closed them then. Mencius records that
Confucius based his claim to fame or condemnation on
these records, and speaks in the highest terms of their
moral and political influence. Menc. III. Pt II, ix, 8, i r.
Later in the year Duke Chien ^ of Ch i was murdered
by one of his ministers, Ch en Heng |S$J [ 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
56 THE ANALECTS : INTRODUCTION.
deceased ruler. Referred by the Duke to his ministers,
who it is suggested were in sympathy with Ch en Heng,
he met with no encouragement, and retired feeling that,
though he had failed, he had done what duty demanded
of him. XIV. 22.
Two years later, in B. C. 4/9, 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. " Early 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 reat mountain must crumble ;
o
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, wfrit 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 ^uest. 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. 57
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, he 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 Laotzii,
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 his 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.
^8 TIU-: ,\N.\T.r.::T.s : INTRODUCTION.
failed to see he is to be pitied not blamed, but to say that
his " Viituc 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, ^ >)]] /fl\ Ch ii-fou hsien \[\\
fji J8JU where his tomb remains to this day. His disciples
bemoaned his loss, wearing mourning and many of them
livin^ in huts by his grave side for three years, Tzii Kung
even guarding it for the long period of six years. Duke Ai,
grieved by his death, exclaimed, " Heaven has not left to me
the aged man. There is none now to assist me on the throne.
Woe is me! Alas! O venerable Ni ! " sentiments
hardly consistent, as Tzii 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 Shih Huang,
Confucius has been honoured and worshipped. The
Founder of the I Ian dynasty, #. C. 195, offered an ox at
his tomb, and in modern times the great Fmpjror 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 I.u, but in A D. 57 it was extended
II. THE LIFE AND TIMES OF CONFUCIUS. 59
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 then), 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 himself
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
pher 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,
60 THE ANUF.CTS: INTKOnrCTION.
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 thec are associated the
philosopher Yen, continuator of thce ; the philosopher
Tsang, exhibitor of thy fundamental principles ; the phi
losopher Tszesze, transmitter of thee ; and the philosopher
Mang, second to thee. Alay 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." Kven 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, who- .-
virtues equal Heaven and Earth, and make him worth} oi
the adoration of a myriad ages, it is the desire of Her
Imperial Majesty, the Empress Dowager Tzu I Isi etc.,
that the great Sage shall in future be accorded the same
sacrificial ceremonies of worship as are accorded to Heaven
and Karth when sacrifice is paid by the Kmpe-ror. Let
the Vamen concerned take note." It is refreshing to find
tint this last attack of benighted national vanity ha^ not
been allowed to pass unchallenged, for a vigorous piotest
has been offered by a well-known Censor, who declares that
" to raise Confucius to be the equal of Heaven and Karth
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. 6l
himself to be anything great, and constantly refused the ado
ration his disciples were only too desirous of giving him." 4
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 Adorner, the Father. The day is
already 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 ungtzti, philosopher,
The primal Seer, the primal Sage !
With Heaven and Earth he equal ranks,
Immortal Guide for every age. iLL _
Once hailed by wreathed unicorn, f
Respond we now with harps and bells ;
Celestial light he has revealed,
Above, below, order prevails.
2. The first Offering.
We cherish still his virtue b light
With quivering chime and sonant bell,
* N. C. Daily News Jan. 21,07.
I The fabulous creature to whose horn Confucius mother bo md the
ribbon.
62 THE ANALKCTS: INTRODUCTION.
Since birth of man none equals him,
Who caused perfection to excel.
The patens of a thous.in 1 years
We spread for his great sacrifice,
With purest wine the cups are filled,
Its fragrance now to him doth rise.
o
3, 1 he second Offering.
Our rites their flawless forms sin!! take.
We spread our second offering ;
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.
A. The last offering.
Of old and in the former times,
Among the ancients there arose
One who fur-capped did sacrifice,
Thinking of him our bosom glows.
I leaven 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 sens
Of aught but reverence who would dream ?
Our rites are o er, our victims go ;
II. THE IJhE AND TIMES OF CONFUCIUS. 63
Careful and circumspect they re borne.
Delight we in the beauteous growth,
Lo ! the bare plain a plant doth adorn.
6. Escorting away the Spirit.
Majestic towers his native Hill,
Wide roll their floods his 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.
Jftffi tt 1819 S
mm
^- B5^j MB
%m rm
mm
ffii
The -M II hi" in Shantung. The Kivers ^ and ffj which
.irise from if Tne hill lypifies Confucius, and tlie rivers his doclrine.
III. The Analects.
Their History and Authenticity.
The Confucian Classics arc general ly p spoken of as the
Four Books and Five Canons. [iy ^ Ji g, The Four
Books, as already stated, are the Fun Yii |f jjy^ or
Discourses, commonly called the Analects ; the T,i I Isu eh,
^ ^ or Great Learning; the Chung Yung, r|i tfj ^ or
Doctrine of the Mean ; and the Book of Mcncius, -^ -f ^
The Five Canons are the Yi Ching jj |{ A or Book of
Changes; the Shu Ching ft $g^ or Book of History;
the Ssii Ching ,|jf $$.^ or Book of Poetry, otherwise the
Odes; the Li Chi jjg jj^ or Record of Rites; and the
Ch un Ch iu ^ ffl^ 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
acci edited to the stylus of Confucius, and its commentary
to that of his ablest surviving disciple Tseng T/u fj* -"/-
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 Tsu Ssii -f* $, i. e. JL fg^ a grandson of the
Sage. Like the Great Learning it forms pait of the
Record of Rites, cap. 43, but is also treated as a separate-
work. The Book of Mencius is accredited to Mencius
himself, or at least to one ol his most intimate disciples.
These then form the Four Buok,s. In the seventh, century
III. THE ANALECTS. t>5
A. D; the Four Books and Five Canons were classified as
Thirteen, viz., Yi JJ,, Ssu Jjf^ Shu flj\ Three Ch un
Ch ius #$:;, Three Lis, Rig fg, ffl jjgK $ jjgK
Analects jj& fg^ A lexicon called the Krh Ya $} ?ft* the
Hsiao Ching, or Canon of Filial Piety ^ $?g % and Mencius
rt -f- ; 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 had
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. 213 ordered
that 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 monuments of antiquity were
preserved intact. Nevertheless, as only three years
elapsed from the promulgation of that decree to the death
of its promulgator, and only eleven to the foundation of
* Since the above went to press the following statement by Prof. E.
II. Parker has come to hand, "Chinese records were at first written with a
bamboo style on slips of bamboo prepared with varnish."
66 THE ANALKCTS I INrRODUCTION.
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
fiom places where the bamboo tablets had been hidden,
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 ILsin ;gij ffc^ who in obedi
ence to Imperial orders completed the work of his father
Liu Hsiang |?lj [jtj and others, in cataloguing all known
literary monuments, we iind that an immense mass of
literary matter hid been collected. "There were 294
collections of the Yih-king, from 13 diffjrent individuals or
editors 1412 collections of the Shoo-king, from 9 individu
als ; 416 volumes of the She-king, from 6 different indi
viduals ; of the books of Rites, 555 collections, from 13
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 ew, from 23 different
individuals ; 229 collections of the Lun Yu, including the
Analects and kindred fragments, from 12 different indi
viduals ; of the Ileaou-king, embracing also the Urh Ya,
anel some other portions of the ancient literature, 59 collec-
III. THE ANALECTS. 6/
tions, from II different individuals; and finally of the
Lesser Learning, 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 Tzii 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 Lu $f ^ the
iritive State of Confucius, and another from the neighbour
ing State of Ch i ^ 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 &,
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
68 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 tm
Ch iu, the Hsiao Ching, and the Lun Yii. All thes-
books were indited in the ancient frc.rn of writing known
a.- the tadpole ^ $|^ script, a form of writing already
displaced by that of I Ian, 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 King, who was interested in the discovery, immedi
ately ordered the head of the K ung family, K ung An
Kuo JL ~j< HSU to decipher them. This he did, and more
over wrote a treatise thereon, part of which is still extant.
The version of the Lun Yu then found set finally at rest all
controversy between the two copies, and became the textus
receptus. The principal difference between the 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 15. C. the
rival copies were again carefully compared by Prince
Chang of Anch ang ^ / \ ( /;- i]|| 3?, > and again in the
second century A. D. by Cheng Hsiian Jj|J ~ the famous
commentator named in Section IV. The difference between
the hitter 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 Yu originate,
who wrote it ? Certainly its author was not Confucius
himself, as a mere surface glance m.ikv..-; plain ; nor is th :re
II F. THE ANALECTS. 69
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 ^ ^ and Yu Tzii /ft -J- are throughout
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
7O Till-: ANALECTS : INTRODUCTION.
disciples of the Sage, but to the disciples of Tseng and Yu.
To the disciples of these men Ch eng Tzii JfQ L f- ^ Chutzu s
Master, whom Chutzii 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 Tzii and Tseng Tzii, hence these are the only two
styled philosophers in its pages."* In this statement
however there is an apparent error, for Jan-tzii is twice so
styled ; VI. 3 and XIII. 14 ; but not as uttering any maxim.
Even Ch eng-tzii 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 Tzii and Yu Tzfi
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 Tzii, if as the text
* -3/s ~iIL -> ;|f- r.\)- fcA. /,- :f. *& qp. -> fill J/f ||-
\i\i\i mi <<_, i f /DC //; 1 J J u J x_. I J /vow* Jv
III. THE ANALECTS. /I
suggests, 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 Dr. 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 insight, 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 witness the numerous repetitions
that occur.
72 TIIT-: 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
in the Lun Yii, in ly 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 Lun Yii was compiled. Cf Mencius II
Ft I. ii. 1 8 with Analects XI. 2 ; and 19 with Analects VI I.
2 and 33 ; ivl. II. I. vii. 2 with A. IV. i ; M. II. II. XIII.
i with A. XI Y. 37 ; M. III. i. ii. 2 with A. II. 5 ; and iv. i i
with A. VIII. 1 8, 19 ; M. III. 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. YI. 9 ; M. V. II. vii. 9
with A. X. 13 ; M. YII. II. xxxvii. i. 2. 8 with A. V. 21,
XIII. 21 and XVII. 13. Cf also the Great Learning,
Commentary, cap. IV with A. XII. 13, and X. 15 with
A. IV. 3. Also the Mean, cap. iii with A. VI. 27 ; and
cap. xxviii. 5 with A. III. 2.].
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 Tzii and Yu T/ii near the middle ol
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 character of his disciples, and on the
generation in which lie lived, which he also faithfully
sought to renovate.
III. THE ANALECTS. 73
VARIOUS READINGS NOTED BY CH ENG HSUAN, g|> &^
II. i. SI for fc ; 8, || for flf ; 19 Jff for f ; ^3, Omit
4SL in + ft nj U -til* HI- 7- a ful1 st P after tiL 5 2I
for |t> IV. 10, RK for g, and J for ^ V. 21,
full stop after /J> : f > VI. 7, omit fllj g.^ VII. 4, -^ for
$6 ; 34. omit ^ IX. 9, ^ for f, XI. 25, ^ for ,
and ffij for i, XIII. 3, "f tt for 3: 18, ^ for J? ,
XIV. 31, W for #; 34, omit fi after M, XV. I, *g
for S^ XVI, I, f for the last ^5, XVII. I, for
l; 24, ^ for m. XVIII. 4 , <% for |f ; 8, ft for
74
IV. Works on the Analects.
There have been three great schools of commentators
on the Classics. The first was that of the Han Jj dynasty,
the second that of the Sung 5^^ and the third that of the
present Ch ing jg dynasty. The earliest commentator of
all was K ung An Kuo ^ ] fg > 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. Q & A. D. 25, Ma Yung J.IJ gJU A. D. 130.
and his contemporary Cheng Hsiian $J|J ^ (- l\ J&}^
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 $g the
chief of whom was Ho Yen fnj ^ by whose name the
publication is generally known. This work, the Lun Yii
Chi Chieh, f& Jft 4fc ffi, embodied the labours of all
predecessors, and is in existence and regular use to the
present day. This then is the highly 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 .?. f/jj^ published in the sixth century, under
the title of Lun Yii Su ,1^ ff,7 Kc\ A\\ preceding works
however were overshadowed by the scholarship of the
IV. WORKS ON THE ANALECTS. 75
Sung dynasty. This appeared first in the Imperial edition,
published soon after A. D. 1000, edited by Hsing
P ing ffl> Sr> tnat P art f Jt relating to the Analects being
known as the Lun Yii Cheng I f& in IE U But very
soon afterwards the prince of Chinese commentators arose
in the person of Chu Hsi ^ ; ^ > 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. Mis three works on
the Analects are the Lun Yii Chi I, f& gg ^ fjj^ the
Lun Yii Chi Chu, fa f& ^ |, and the Lun Yii Huo
Wen fa m & W,
As an instance, however, of the zeal with which the
various interpretations of Chutzii have been debated the
following amusing incident is recorded. Li Cho Wu dfr
j^i -g-^ an erratic scholar of the sixteenth century, who
afterwards turned Buddhist, is said to have been so annoyed
with Chu-tzii 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
day did he relieve his ire, when angered by Chu s inter
pretations, by beating with a ruler the h md of the un
conscious image, demanding how he, Chu, had dared to
put 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 Ch i
Ling "Eg tsy i(i\ whose nomine de plume was Hsi Ho ]Jlj
i^J^ His works, the Hsi Ho Ch iian Chi J|} ^nj ^ ffc\
76 THE ANALECTS : INTRODUCTION.
were published in the seventeenth century in So volumes,
half of which treat on the Glassies, and haif on other
subjects. His views on the Classics often traverse those
of Chutzu, to wh )in he is vigorously antagonistic.
Thus then we have four great exponents for the three
principal periods, Ho Yen for the Han, Cheng ! Isiian 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 :
I. -p 2:1 $? fit ifcfc containing the expositions of Ho
Yen and Client! I Isiian. This is "the cfreat repertory of
t> ?-> L *
ancient lore upon the Classics."
2 - & P M IE> The expositions of Chutzu, published
in the twelfth century. It is the standard of orthodox
interpretation.
3- ^ ffi M ft & & S> The Complete Works of
Mao Hsi Ho, referred to in the preceding sections.
4- 13 fl i!i t & ~ilffi> commonly known as the &
ji Jfj^ This, which was published in 1730 by $% $[^ 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- $T * 13 : ;!J M ,1M i ; fl ^ tiff it. known in brief
as the ffjjj ff ^ It was published in 17/0 by $$ \%^ and
is in regular use.
6. TO VV * T- * 5 M ^> known for short as the
1 ifi ^> anc ^ n s rcllcra ^ usc iimtMigst students. As the
title shews it gives the commentary of Chutzu and compares
IV. WORKS ON THE ANALECTS. 77
it with the work of other commentators. It was published
in 1745 by. -$t t?f,
7- Py ^ Ufe tR $U usually known as the g fi^ Tt
was published in 1852 by ^ y$( 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. M fpf $g ft?^ l82 9- A work in M 00 sections,
containing inter alia most of Mao Hsi Ho s publications on
the Classics.
9- E9 * S SE 16 IL 1793, by ^ g |i "The
research in all matters of Geography, History, Biography,
Natural History is immense."
10. \\ [ff$ J?3 If SI J$^ 1677, prepared by members
of the Hanlin College for daily teaching.
U. H * ffi 1 SB:. 1795, by flf ^ ?| % contains
an introduction to each of the Four Books, and a discussion
of difficult passages.
12. ra is is n s, 1718, by 45 ffi n,
13- ra 31 ffi X, reign of Chien Lung, & |t,
by 5i m m^
14. it n * ai a us i *> 1905. An
illustrated version of the Four Books in Mandarin, for use
in Primary Schools. An interesting work, follows the
accepted interpretation. If revised would be useful to the
Kuropean Student.
!5- $015 ^ [M! ^7, 1761. An illustrated examination
of the tenth book of the Analects by ft ^C > containing
also his life of Confucius.
1 6. m p s ; m m w m m ; m etc. x
78 THE ANALKCTS I INTRODUCTION.
Ift ; M ft etc. = &K 1698 and later, by |>$| #- fl^
arc treatises on the topography of the Four Books.
17- 4L ~f ^ inK The "Family Sayings" of Con
fucius, or more correctly, the sayings of the School of
Confucius. 1 he original copy is s.tid to have been ton nil
in tiie wall of Confucius house, along with other works,
K C. 150 or thereabouts, a statement manifestly untrue.
1 8 - 16 I frJ )flu jSj: ES ^\ 1828, gives particulars of all
the individuals sacrificed to in the Confucian Temple, etc.
1 9- %. Jftj 1" ^ M!> l868 - TJlc Hymn, music and
posturings etc. used at the Spring and Autumn sacrifices.
20 - it Kfio by frj l\!j j^^ Gives an account of Con
fucius and his disciples in chapters 47, 67, and 121.
TRANSLATIONS OF THK ANALKCTS.
Confucius Sinarum Philosophus ; by Intorcctti and others
1687.
The Works of Confucius ; Vol I ; by j. M irshman. 1809.
The 1 our Books, by David Collie, L.M.S. 1828.
The CIIINKSK CLASSICS,!)}- Dr. Legge, L.M.S. iSoi.
CURSUS LITTKRATURAIC SIXICAK. by Pere
Angelo Zottoii. S. J. 1879.
Les Quatres Livres, in French and Latin, by Pere S.
Couvreur. S. J. 1895.
The Discourses and Sayings oi Confucius, by Ku Hung
Ming, ALA. 1898.
79
V. Disciples Mentioned in the Analects.
Alphabetically arranged.
1. CH fiN K ANG, style Tzu K ang, or TZLI Ch in.
PJK /c> *? ? 7^ r ^ $^ A native of Ch ^ n ER^
It is recorded that when his brother died, his brother s wife
and steward proposed to immolate some living persons to
serve him in the shades. On Tzu K ang 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 I. 10 ; XVI. 13 ; XIX. 25.
2. CH I-TIAO K AI, style Tzu K ai, Tzu Jo, or Tzu
Hsiu. * Hi BB, ^ * BK ^ ^> or ^ ^ A native
of Ts ai ^, or Lu #K V. 5.
3. CII IN CHANG, or Lao. ^ Jg or ^ style Tzu
Chang ^ 55 or Tzu K ai =f- gH^ A native of Wei ffi^
All else that is known of him is found in IX. 6.
4 CHUNG YU, style TZU LU. ft tf| , ^ ^f K or
^ ^^ A native of Pien "fv 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 u Jjg in Wei $J^ 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
O THE ANALECTS : INTROIH. CTION.
would learning be to me?" sceptically asked Tzu Lu.
" On the southern hill is a bamboo, straight by nature and
that needs no bending. If you cut it clown and use it, it
will pierce the hide of a rhinoceros, -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 jjjjij
JJiJ^ father of Duke Ch u [} asserted himself against his
son to obtain his ducal rights, Tzu Lu was in the service of
Chu s minister K ung K uei -j L fil > 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 Lu hastening back to the city met Tzu
Kao -^ rY; % who informed him of Chu s escape, and
urged him to follow suit along with himself. Learning
that his Master was still in danger he remarked, -^ :](: Q
<$ f* 5*S 31- $$U " U w ^ ea ^ s a riian 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 him, but was
attacked and mortally wounded. His cap string having
been severed by the blow, he calmly re-tied it saying, " A
man of honour does not doff his helmet to die." ^J -f $
IJIJ ;c * &&gt; II. 17; V. 6, 7. ,3,25; VI. 6,26; VII. 10,
jS, 34 ; IX. i i , 2 : > ; X. 17 ; XI. 2, i i , 12, 14, 17, 21, 23,
V. DISCIPLES MENTIONED IN THE ANALECTS. 8 1
24, 2S ; XII. 12 ; XIII. i, 3, 28 ; XIV. 13, 17. 2 3> 38. 4L
45 ; XV. i, 3 ; XVI. i ; XVII. 5> 7> 8, 23 ; XVIII. 6, 7.
5. CIIU YtfAN, style Po Yu. Jg J, ^ f , 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. c. Fan Ch ih, style Tzu Ch ih. g| ^
or $| 5U *? "T S> A native of Ch i ^ or Lu, 36 or
46 years junior to Confucius. " When young he dis
tinguished himself in a military comrmnd under the Chi
$ family." II. 5. VI. 20 ; XII. 21, 22 ; XIII. 4, 19.
7. FU PU CH I, style Tzu Chien. ft (1^ & or &*)
;p ^ ^ ^p (g^ A native of Lu, and 30, 40, or 49
years junior to Confucius. Had command of Tan Fu *jjji
3 A where he succeeded without effort though his prede
cessor /g ^f- |$] had only succeeded with great labour.
Asked by the latter his secret he replied, " I employ the
men ; you employ their strength." V. 2.
8. JAN CH IU, style Tzu Yu, & %l, ? %\ &
native of Lu, related to the two next, and of same age as
Chung Kung (No. 10), i. e. 29 years junior to Confucius.
Noted for his versatility and varied acquirements, but not
always approved by his Master. He was the means of his
Master s recall from exile. III. 6 ; V. 7 ; VI. 3, 6, 10 ; VII.
14 ; XL 2, 12, 16, 21, 23, 25 ; XIII. 9, 13, 14; XVI. i.
9. JAN KKNG, style Po Niu, or Pai Niu. -ft UK ^
fa ^ or Q f^ Also of Lu. Seven years junior to
Confucius, and appointed by his influence to Chung tu tf*
g|$^ formerly held by Conf. himself. VI. 6; XI. 2.
10. JAN YUNG, style Chung Kung. -ft ^ ^ fa
P}^ Also of Lu. Twenty nine years junior to Confucius.
2 THK ANAI.l.CTS I INTKODUC TIOX.
Ills father was a mm of mean character. Related to the
two last. V. 4 ; VJ. I, 4 ; XI. 2 ; XII. 2.
n. JU PKI, {g jg;, A native of Lu, said to have
studied deportment under the Sa^e ; also to have ^ivui
such offence to him that he tcfus-jd to receive him, or,
was it a lesson in jpg ? XVII. 20.
12. IvAO CILAI, style Tz i Kao. jgf ^ if -f :H^
or ^ -j (1JL or |g) ^ a native of Ch i f or Wei $j,
and thirty (or forty) years junior to Confucius, "dwarfish
and 1114-1 y, but of ^reat worth and ability." When criminal
juds^e in \Vei duly compelled him to cut off a man s feet,
who nevertheless afterwards saved his life when fleeing
from the State. Confucius praised him as beiii.r able to
administer justice without inspiring le.y-Mitment. XL 2.}.
13. KUNG-MSI CM III, style T/ti Hua, ^ jTy i/j; ,
-- f* "^ : > A nitive of I.u y forty two years junior to Con
fucius, and noted specially for his knowledge of riivs ai:d
* J ~>
ceremonies. V. 7 ; VI. 3 ; VII 33 ; XI. 21, 25.
14. KU\(i YK1I Cli AXG, or Chili, style T/.ii
Ch ang or Chili. & <& or , - { if ]J , or -f ^
A native of Lu or Ch i j^^ and son-in-law to Confucius.
V. i.
15. KUNG PO UAO,stylcTzu Chou, & j{\ %{^ -?
f~ ) ]> Known only for his slandering T/.-i Lu. XIV.
38.
16. K LJXG LI, style Po Vu, ^ ijjijj ^ ^ ffj fft ^ Son
of Confucius. Little is known of him except tint he re
ceived his name in consequence of the present of a Carp,
Li, gg to his father by Duke Ch 10 on his birth, and the
incidents recorded in XI. 7 XVI. I } ; and XVII. 10.
V. DISCIPLES MENTIONED IN ?HE ANALliCTS. 83
17. LIN FANG, style Tzu Ch iu. ft /#, * fl>\
A native of Lu. All tint is known of him is found in III
4.6.
18. MIN SUM, style Tzl Ch ien, H3 ffl> 3 s ^ $J,
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. 7 ; XI. 2, 4, 12, 13.
19. NAN-KUNG KUA, or NAN YUNG, style Tzu
Vun r - g 45 (jg or gj), ^ ^f , Nan-kung Kua
and N m Yung are supposed to be the same parson, and if
so it was he to whom Confucius gave his elder brother s
daughter in imrri-ige. Once when the palace of Duke Ai
^ 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. PUSlIANG,styleTZUHSIA. |> jgf^ ^ T H>
The " Family Sayings " says he was a mtive of Wei ^J N
Forty lour years junior to Confucius. When his son died
he wept himself 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; II. 8; III. 8. VI. 1 1 ; XI. 2, 15 ; XII. 5, 22; XIII.
16; XIX. 1-13.
21. SHftNCH fcNG, style Chou. $ jg (^\ $^ or
^K ^ IS] (or $j|K 1-cft 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, ^\ ig fK t
84 THE ANALECTS : INTRODUCTION.
: f- ^K A native of Sung , and brother of Huan T ui,
\TI. 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, t j, 5.
23. TAN-T AI MILH-MING, or Tzu Yu, ig ^ -^
$K - r f ^> Like Tseng Tz a he was a nitive of \Vu
Ch eng -jj j-j,^ He was so ugly that Confucius was nut
;.Uracted t> hrn, and is recorded as having said afterwards,
" In judging by appearances I erred in regard to Tzu
Yu." Followed by about three hundred disciples he
travelled in what is m >dern Kiangsu, where his memory
stiil remiins. This seems to hive hippened dining the
Sage s lifetime. He was 39 or 49 years younger than the
Sage. VI. 12.
24. TSAI YO, style TZU YVO, $- ^ ^ -f ^ A
native of Lu ; for a time in command of Lin Tzu |5Jj ^ in
the State of Cli i. There he took p:irt 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 t > Ts li Yu." See last cntr\ . V. o ; XVII. 21.
25. TSKXG S1IKX, i. e.TSKXG TZL , style Tzu Yu.
It & i-c. It -f > -f ~t ^ or f- liil.^ A native of \Yu
Ch eng ^ j^ in Lu. Sent by his father in his 1 6th year
into the State of Ch u j to Confucius, to whom he was
46 years the junior. 1 le 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 cvui the noblest, of so! id virtue and im
pressive sp. cch. llis love for his parents was noted from
childhood. Once when he was on the hills ^, itheiiiv/ fuel
V. DISCIPLES MENTIONED IN THE ANALECTS. 85
his mother greatly needed him, and in default of any other
way of summoning him had recourse to biting her finger.
So sensitive was he to parental influence that feeling pain,
he hurried home to sec what was the matter. Such was
his filhl love that every time he read the mourning rites he
was moved to tears. lie composed the Classic of Filial
Piety ^ fj^ probably under the direction of his Master.
He also edited and commented on the Great Learning, and
is said to have composed ten books of the Li Chi. I. 4,
9; IV. 15; VIII. 3, 4, 5, 6, /: XI. 17; XII. 24; XIV. 28.
26. TSKNG TIKN, style Hsi. ^ jgj (or gj) > *?
"fj\ father of the last named. XI. 25.
27. TSO CH IU MING, J PJK has his tablcst
with those of the disciples in the Confucian temple, but he
is generally considered to be a predecessor rather than a
follower of the Sage. V. 24.
28. TUAN-MU T ZIj, style TZU KUNG $g -fc j!|,
? ~JF it or -f fl> A native of Wei $ft^ 31 years
younger than Confucius. 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 comrmnd of Hsin Yang for a time, and in later life
in office in Lu, Wei and Ch i. I. 10, 15 ; II. 13 ; III. 17;
V. 3, 8, ii, 12, 13; VI. 6, 28; VII. 14; IX 6, 12; XI. 2,
12, 15, 18; XII. 7, 8; XIII. 20, 24; XIV. 18, 31, 37;
XV. 2, 9, 23 ; XVII. 19, 24; XIX. 2025.
86 THE ANAT.F.CTS : INTRODUCTION.
29. TUAN-SUN SHIM, style TZU CHANG, jjjj ft
fllji, -f -f- rj, A Titivc of Ch en $(, 48 junior to Con
fucius. Well spoken of by T/u Rung for his humility and
diligence. II. 18, 23; V. 18; XI. 15, 17, 19; XII. 6, 10,
14- 20; XIV. 43; XV. 5,41; XVJI. 6; XIX. i, 2, 3, 15,
16; XX. 2.
30. TZU-FLJ CHING-PO. -^ jjg # f, an officer of
Lu, and counted a disciple of the S.ige. Nothing is known
of him save what is recorded in XIV. 38 and XIX. 23.
31. WU-M A SHIFT, style TzuCh i. M JJ /^\ ^ -
^ A n.itive of Ch rn fjjl or Lu, and 30 years junior to
Confucius. See No. 7 Fu P u Ch i. VII. 30.
32. VKN IIUI, or YEN YC AN, style T/u Yuan, ffj
PI ()I " SH SK -i : } SUK He was the favorite disciple of
Confucius, and son of the next, who himself had been one
of the Sage s pupils. lie was a native of Lu, 30 years
junior to his Master, and apparently an unostentatious
student, whose virtue lay not so much in speech as in putting
into practise his Master s teaching. At 29 he is said to
have been white haired through hard >tudy ; at 32 he died,
and Confucius mourned him as much, or more than his
own son. II. 9 ; V. 8 ; 25 ; VI. 2, 5, 9 ; VII. 10; IX. 10,
19, 20; XI. 2, 3, 6, 7, 8, 9, 10, i 8, 22 ; XII. i ; XV. 10.
33- YKX \YU YAO, style Lu, ffj M ^ ^ j!f^
f..ther of the above. XI. 7.
3 |. VKN YKX, style TZU YU, H IK, - f : f J8JU A
native of Wu J/l % 45 years younger thin Confucius, and
distinguished lor his literary acquirements. When in
command of \Yu GhVng ^ ^ he reformed the people
by the use of jjif, 1 *g ^ the arts of civilisation, receiving the
V. DISCIPLES MENTIONED IN THE ANALEDTS 8/
commendations of his Master. When asked by the noble,
Chi K ang ^ Jf^ why the death of Confucius had not
caused a sensation in Lu like that of Tzu Cli an in
Cheng |$ 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 my Master might be
compared to those of an overflow of water and the fatten
ing rain. Wherever the water in its overflow reaches,
men take note of it, while the fattening rain falls un
observed." II. 7 ; IV. 26 ; VI. 12 ; XI. 2 ; XVII. 4 ; XIX.
12, 14, 15.
35- YU JO, style TZU YU, or Tzu Jo, alias YU TZLJ,
W $?> ^ ^ ?3f> A native of Lu, and 43 years junior
to the Sage. Noted for his good memory and love of
antiquity. In voice and appearance he so resembled Con
fucius that after the death of the latter the disciples
proposed to put him in the Master s place. Known also
asYuTzu, ft 7, the Philosopher Yu already referred
to in the Introduction, whose disciples along with those"
of Tseng Tzu are credited with the compilation of the
Analects. I. 2, 12, 13. XII. 9.
35. YIJAN I-ISIEN, style Yuan Ssii, or Tzu Ssu, J
M or J$ rn, A i -J- i^ A native of Sung, fe or Lu,
and junior to Confucius by 36 years. Noted for puiity
and modesty, and for happiness in the observance of his
Master s principles despite deep poverty. VI. 3 ; XIV, I.
LIST OF ABOVE AS NAMED IN ANALECTS.
Ch ai No. (see above) 12. Chang .... 29.
88 THE
ANALECTS :
INTRODUCTION.
Ch en Kang
I.
Shang
20.
Ch en Tzu Ch in
I.
Shen
o-
Ch eng
... 21.
Shen Ch eng
21.
Chi Lu
j.
Sliih
Ch i-tiao K ai ...
1,
Ssii-Ma Niu
2-
Ch ih
... 13-
Tien
26.
Ch iu
Q
Tsai Wo
-4-
Chung Kung
... 10.
Tsai Yu
24.
Chung Yu
4.
Tseng Tzu
.., ... 25
Fan Ch ih
... 6.
Tseng Hsi
... ... 26.
Fan Hsu
... 6.
Tzu Chang
29
Hsicn
... 36.
Tzu Chien...
7
Ilui
. 3?
Tzu Ch in...
Jan Ch iu
g
1y i i | I ci n
.
Jan Po Niu
... 9.
Z* LI 1 1 ^U I ...
Tzu I lua ...
13-
Jan Tzu
... 8.
Tzu Kao ...
12.
Jan Yu
8.
Tzu Kung...
28.
Ju Pci
... n.
Tzu Lu
... ... 4.
Kung-hsi I lua ...
... 13.
Tzu Yu
. 34-
Kung Yell Ch ;-; >
... 14.
Tz u
28.
Lao ...
,,
\Yu-AIa Cli i
O I
Li
... 1 6.
Yen ..
... ... -N 1
? I
Lin Fang
... 17.
Yen Ilui ...
Min Tzu
... 18.
Yen Lu ...
:> :>
A I in Tzu Ch icn
... 1 8.
Yen Yu
34-
Nan-Kung Km
... K).
Yen Yuan...
... ... 32.
X;m Yung
... i ,.
Yu
4-
Po Niu
... 9.
Yu Jo
35
Po Yu
... 1 6.
Yu Tzfi
35
V. DISCIPLES MEN HONED IN THE ANALECTS. 89
Yung 19. Yuan Ssu 36.
Yii ... 24.
PLACES OF PRINCIPAL DISCIPLES IN TEMPLE.
VV. E.
# IS Si : F
B
^ ^
25 32
*
8 41
go
VI. -Chronological Tables.*
K C.
2852. Fu Hsi |K H K> oi" P ao Hsi /g IS J>
Dynastic title, T ai Ilao, -fa
2737. Shell Nung jflji J^ ],, or Lieh Shan JJJ ^ J
Dynastic title, Yen Ti, j
2697. Hsien Yuan jjlf fj| J A or Yu Hsiung /fj" t
Dynastic title, Huang Ti, 5?
2597. Chin T ien ^ ^ ]^ >
Dynastic title, Shao Ilao, ^
2513. Kao Yang i p^ K>
Dynastic title, Chuan Hsu, jg[i
2435. Kao Hsin r^ ^ R>
Dynastic title, Ti K u, ftf
2365. Dynastic title, Ti Chih, ftf
2356. YAO. ^-, TaoT ang ^ $f ^^
Dynastic title, T ang Ti Yao, Jjf ^
2255. SHUN ft\ Yu Yu ^ /jt J>
Dynastic title, Vu Ti Shun, J.JJ flj*
THE HSIA DYNASTY. JJ a,
2205. r Hie Great YU, ^ p? J> or Hsia IIou JJ y g >
2197. Ch i >,%\ 2188. T ai K ang ^ $
2159. Chung K ang. 2146. Ilsiang ^ : [U
1 am indebted to Mayer s Chinese Reader s Manual and to
Sim Ching and Ch un Ch iu for much in tliese Tables.
IV. CHRONOLOGICAL TABLES. 9 1
21 18. Interregnum of 40 2079. Shao K ang ^7 Jj,
years.
2057. Chu. JK 2 4- Iluai. $[U
2014. Mang. \ 1996. Hsieb. $!;
1980. Pu Chiang. /f< (3K 1921. Chiung. J^ } (
1900. Chin, fjf^ 1879. K ung Chia. -fl R 1 .
1848. Kao. /, 1837. Fa. ^
1818. Chieh Kuei, $fe 2$^ the Tyrant overthrown by
T ang, Founder of Shang Dyn.
THE SHANG. ^, or YIN ;g^ DYNASTY.
1766. CIPKNG TANG. r& 8I>
1753. T ai Chia. ^fc F{1 ^ 1720. Wu Ting, ft T^
1691. T ai Kcng. ^ J^ > 1666. Hsiao Chia. /^ EJ3 >
1649- Yung Chi. jgg E 1 ,^ 1637. T ai Mou. ^fc [,
1562. Chung Ting. fi|i ~J\ ^549- Wai Jen. ^j. ff^
1534- Ho Tan Chia. M EJ Ip ^ 1525. Tsui, jjjfl Zi-.
1506. Tsu ILsin. 1 ^^ 1490. Wu Chia. {^ t|l ,
1465. Tsu Ting, il 1\ 1433- Nan Keng. ffi ^
1408. Yang Chia. ^ l|J^
1401. P an Keng, ^ ^[^ (changed dynastic title from
Shang , to Yin jg J
1373. Hsiao Hsin. /]> ^. : ^ 1352. Hsiao I. /J\ 2j,
1324. WuTing. ^ T, 1265. Tsu Keng. JJU gf,
1258. Tsu Chia. ffl Jp ^ 1225. Lin Hsin. ^ -$,
1219 Keng Ting. $ 1\ 1198. Wu I. ^ 21,
1194. T ai Ting. ^ T. H9 1 - Til. ff? ^
1154. Cliou Hsin, |;>f ^ > the T) ; rant overthrown by
Wu, Founder of Chou j%]^ Dyn.
THE ANAI.KCTS : INTRODUCTION.
TI-TK CIIOIT DYNASTY.
m su
BARONS of LU.
I 122.
WU. ift> Personal
I !22.
Duke Choi
name Fa $&^
jq 5^^ ^
III5.
Ch eng. J$c : E *
III5.
Po Ch in. -
1078.
K ang. ^
IO62.
K ao. ^
1052.
Chao. R3 IE,
IO58.
Yang. ^
IOOI.
MU. n BE,
1052.
Yu. (i^j^
946.
Kung. dt ^
\\ ei. |^^
934-
I- t 3E>
Li. J/SU
909.
Hsiao. -#: 5^
Hsien fi(E,
894.
I- ^ 3E,
Chen. JfJL ^
878.
I-i- M 3:>
Wu. it^
827.
Hsuan. Vf : ^
I. g^
781.
Vu. |ij ^ 775,
Po Yu. ffl
Solar eclipse, aut
henticated.
770.
P ing. ^ EE^
Hsiao. d$: ^
719.
Huan. ^ : u" 3:^
Hui. Ig,
696.
Cluiang. jjj: -T^
722.
Vin. 1
68 1
Hs . { %
711.
Huan. >j ; [j\
676.
Hui. 3g j{^
693-
Chuang. ^
651
Ilsiang. ^ p_,
661.
Min. |jg s
6 1 8.
Ch ing. tfl 3E >
6 59-
I-Isi. f3,
612.
K uang. [H j ,
626.
\YC-n. 3t>
606.
Ting. > ;f ; ^
608.
Hsu a n. ^^
585.
Chien. f)|] i ^
59-
Ch eng. f^J .
5/i-
^ing- IJ :f^
572.
Hsiang. J^
544-
Ching. ^ ^E>
541-
Chao. BS^
IV. CHRONOLOGICAL TABLES. 93
510. Ching. Jgfc , 509. Ting. ^
475- Yuan. =jt 3:^ 494- Ai. ^
468. Chen Ting. 3E , 467. Tao. ^
440- K ao. ^ 3E> 430. Yuan. TC>
425- Wei Lieh. J& gj , 409. Mu. @, Lu lost in
dependence.
401. An. % 3E> 376. Kung. ^
-375- Lieh. J 3E> K ang. $>
368. Hsien. gg HE, 343- Ching. ^
320. Shen Ching. P ing. ^{S ^
88 >
314. Nan, fg i^ surrend- Wen. 5:,
ered dominions to
Ch in. ^^
255. Tung Chou Chun, ^ Ch ing, ^, deprived
]i] ^^ nominally of title by King of
reigned till 249. Ch u, Jg % 249.
THE CH IN DYNASTY. ^ ,
255. Chao Hsiang Wang, [g || ^\
250. Hsiao Wen Wang. ^ ^r : %
249. Chuang Hsiang Wang. $ J| 3:^
246. Wang Cheng. 3 $^
221. SHIH HUANG TI. jfi ^ ^ Title assumed by
Prince Cheng 3E &, on declaring himself " The
first Emperor " in 26th year of his reign.
209, Erh shih Huang Ti. Zl ift ^ ^,
206. The HAN DYNASTY, gg g, Kao Ti, g ^ %
orKaoTsu. g jjifl,
94 THE ANALECTS I INTRODUCTION.
CHRONOLOGY OF KVKNTS IN LIFK OF
CONFUCIUS, AND LATFR.
H. C.
800-729. Cheng K ao Fu j 3% ~j|j\ ancestor of Con f.
710. Murder of son of list, K ung Fu Cliia, JL 3 /}?; ^
with whom name of K ung ^L> began.
Mu Chin Fu, fe $* 3* Son of K ung Fu Chia
Yi I, if? ^^ Grandson of K tmg Fu Chia.
Fang- Shu, fjj ^^ son of last. He removed from
Sung, 5^> to Lu %
Po Hsia, ffj J^ son ol l r ang Shu.
625-549. cil c - Shu Liang Ho ^ %gi fc^ son of lust
and Father of Conf.
551. WRTH OF CONFUCIUS.
549. IJeath of Ins Father.
532. Married. Obtained office.
5 30. Commenced teaching.
529. Death of Mother.
523. Studied Music.
518. Heir ol Meng family became his pupil. Probably
same year went to Imperial Capital, and intcr
viewed L-io tzu, if that interview really occurred.
517. Followed his Duke {}^ % to exile in Ch i. y$^
516. Returned to Lu. Fifteen years out oi office.
509. Duke Hft* died in exile. Duke y] > succeeded
him.
501. Magistrate of Chung Tu rft ^^
500. Minister of Crime. ^ t(I jS^
498. If ever Prime Minister, which is doubtful, it would
be about this year.
IV. CHRONOLOGICAL TABLES. Q$
496. Piesent of Geishas from Wei j$f* to ^ u -
Retired from Lu to 1 3 years exile.
495. In Wei. Attacked in gU on way to 5^> In $[K
494. In gH,, during three years.
492. Incident at P u fc fK In ^ Vei - To Yellow River,
and Chin ff^
491. To Ts ai ^^ In distress and starvation on the way.
490. In Ts ai.
489. In She H^ and Ch u 6^
488. Buck to Wei. ftj,
483. Recalled to Lu in his 691!) year.
482. Death of son, L? Jjf ,
481. Death of Yen Hui fjj KU
480. Capture of ch i ling ]gt |^ Death of Tzu Lu
^ j,
479. DEATH OF CONFUCIUS, on nth day of 4th
month.
420. circ. Death at ? 82 years of age of ^L 4$* K ung
Chi, i. c. -f & ^^ Tzu Ssu Tzu, son of
Li |J^ and grandson of Confucius. The
rfi /ff^ is attributed to him. By some the
^; ^^ is also ascribed to him, by others
to ^ -jF\ who was born 506. The date
420 is uncertain. Mencius mentions ^fL ^^
as in favour with Duke Mu of Lu in 408,
in which case he must have been over 90
years of age.
372-289. MKNCIUS. In A. D. 1083 he was made
Duke of Tsou $}[> gj S> ancl m l 33 Sub-
96 THE ANALKCrS : INTRODUCTION.
sidiary Sage ffii ^ s Tomb at JJ|$ |$,
Shantung.
212. Pnnning of the Books by $f; Q fff ^ of the JjS^
dynasty.
206. ^ dynasty destroyed, and fjf % dyn. set up.
195. Kao Ti j^ $\ Founder of 1 Ian dyn. visited tomb
of Cunf , and sacrificed an ox
154. Recovery of Lun Yu and other books from wall of
Confs hous/. JL :JC tiU K ung An Kuo dccip
hered and wrote a treatise on it.
104. Ssii-ma Ch ien fj] J.iy ilk published his ^ fii^
Historical Records.
5. Death of % /_, i>S 5fi 3?j , the Prince of An-
ch iing, Chang Yii, who compared the various
copies of the Lun Yii, and settled the text.
A. D.
I. Conf. designated by Kmp, J* ^jj\ " Duke Ni, the
all complete and illustrious.
25-57. Commentator Pao Hsien Q /$,
57. Sacrifices to Confucius, (in association with the
Duke of Chou )S] 5v>, ordered to be offered in
all Colleges.
126-144. Commentator Ma Yung J, 4 ffllfU
127-200. Commentator Cheng Msiian. @|J ^^
175. Classics cut in stone slabs.
240 248. Classics cut in stone slabs.
250. circ. Commentator Ho Yen fuj j^ and his Co-
workers.
492. Conf. styled " The venerable Ni, the accomplished
Sage."
IV. CHRONOLOGICAL TABLES. 97
Commentator Huang K an ^ {Jrj^
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 perfect Sage," at which it remains.
836. Classics again cut in stone, the others having
perished.
932 1010. Commentator rising Ping ffi ^|^
1033-1107. ,, Ch eng Tzu g =$ EU and
his elder brother ^f- f@^
11301200. Commentator Chu Tzu ^ J %
1623 1713. Mao Chi Ling ^ ^ ft\
1730. The g: Jg | ^ (, published.
1745- The raargjffi.HI ffi.
1761. The M m il ^> published.
1779. The KliBP*?1iBH\ published.
1829. The JH ^ g $ published.
1852. The * *R ^> lublished.
1861. Dr Legge s translation of The Chinese Classics.
Vol. I.
1905. I he Illustrated Four Mooks published in Mandaiin.
f&HK^aifiScirigffl^^ A sign of the
times !
1907. Tl:e Highest sacrifices ordeied by the Ktnpress
Dowager, ranking Conf. no longer with the Sun.
but \\ith Heaven and Eaith, and therefore with
THE ANALECTS: INTRODUCTION.
Shano- Ti. Another sign of the times! "Let
him tliat readeth understand."
s?-- . .
*t
&va./,
lV4-
i
* -
99
VII. 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 Kansuh 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 J| ; to the north
the Ti Jit I to tne south the Man g ; and ,to the west
the Jung /;, 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 124 shortly
before our Sage s advent, and to a nominal " seventy two "
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 the M ?9 S ft?>
ioo THE ANALECTS: INTRODUCTION.
STATE. PROVINCE. CAPITAL. MODERN.
ft Ch i iljjji N
Chin lliW s Uf
ivv i y > I* jii i ^R?
ch u aaft wiii w
*-* ^. ,,
feiltt
Yen fan M IllS^/ft m or
wei Mm
5^ Sung fnj]j I<:
|^( Ch en M rK SK ? ^Jr|) PJJH H/fl 1 and ^
^ Ts ai M]$J s l^.ir^l i:S^f^ il^
and
f|5 Cheng KH
^ Tsao tlj^C SW
^B ch i Mm K UK
% Chu Ojm E if)
^ Hsieh ^)K 1^ f;>^
ig Yiieh J|1fiL ?
The Royal demesne was in modern Ilonan, and its
Capital was Loh f^^ or Loh I y f^^ in modern
Honanfu.
In theory, the burons who ruled these States were all
subject to the Kmperor. In fact, as already shewn, they
. VII. ANCIENT GEOGRAPHY. IOI
were independent and constantly intrigued and fought to
obtain each other s territory. For this amongst other
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 souls (Legge, Ch un Ch iu Intro, p. 127),
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 t-f cloth
being the principal standard of exchange. The language
was more 01- 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. 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.
IO2 THE ANAI.KCTS ! INTRODUCTION.
The principal river was the Yellow River, which ac
cording to Dr. Chalmers map in Dr. Pegge s Ch un
Ch iu, emptied itself into the Gulf of Pechili in the neigh
bourhood of its present embouchure, north of the Shantung
Promontory. According to the map given in the |HJ |lt
<& fil^ 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
Man 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. IO3
For the map which accompanies this volume the Author
is indebted to the kindness of the Rev. G. D. Wilder,
whose gg | (if 3c P i should be in every student s
library.
IOJ
VIII. 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.
tJEN 2 (cf fj&). Composed of X man and H
two, indicating the right relationship of one
man to his fellows ; in other words, a man of fH
considers others as well as himself In general it may
be translated by Virtue, the root of each being A 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 A l ve to nien - Chutzu defines it in I. 3 :
t % ^ 2- 31 jfr ffi &&gt; J^ is the law of love
(charity), the virtue of the heart. The gq ^ & ffi in
the same place says fc f? fjg fi3> It is the
perfect embodiment of viitue, for it includes all the
other virtues, equity, reverence, and wisdom, {;_! Q |
jjjg ^ In another place IV. 3 Chutzu says fn -ft }$
%L >6> Tlie J^ n are f ree fr m selfishness. He also
says t ^f A -til> It means man/ i. e. the whole
duty of man. Again JSl 2fc ?& t &* To P ut
yourself in another s place is jen. Again g A t ~
tA\ Love is the extension (exhibition) of jen, The
VIII. TERMINOLOGY. 10$
following are other definitions : tl :?? ^c J fj Jffi ffij
J? * M ; t a 2E B m T ; t M
m* i& * rfn >fr & & -liL ; t M J & f *
rfn A JB ffi & ; t & & & m * &
S & ; t*A,Aff^Lt:**&t:
* * fie K v 3t A n t ; ffll B *fr t
ffl & ; t: * ^ flfi ^ fe >6 S *
P^ HI 1 ] T ^f * & & ; t K * II tlL ; t
* S 2^ A in ^ S ^ Ja & A ^ i ft
Kit & A ft ,
, 4 Composed of sheep (possibly a contraction
of ^) and I. May mean I must be a good
man ; see Williams Dicty. Right, equity, justice, fair;
In 1.13 Chutzii defines it by Ifl . S -liL> tnc rights of
things. Elsewhere he says it is t fo $1j |j| ^ g^ the
regulating of the heart, the rights of things. Again fg g
-& fi^ $JJ K %f ft ^ !a\ The shaping of all things
till they are as they should be. The fe ff| under II. 24
says: H S A /?f ^t S, It is that which is verily
the duty of man to do. An extension of the meaning is
H M >fr ^ ^ KB llL, A sense of shame is the
beginning of righteousness. The following may also be
added ; H ft f, ,J M W III ffi Iff) <& ^ ^f
*- % -til $ W lii ^- ii -til A m 2. B Hf ;
S * A ,& ii fij,
J. U From to worship, or Mo indicate, and
sacrificial vessel. This word connotes the idea
of the offerings and respect clue to gods and men. The
m X says : ^ # \\)\ # & m % $$ %% & jR
io6 TIIK ANALECTS: INTRODUCTION.
consists of indicate and sacrificial vessel, for Li being
hidden (within) is not readily visible, therefore the sacr ificial
vessels arc spread for its manifestation. It may be trans
lated by religion, ceremony, depoilment, decorum, pro
priety, formality, politeness, courtesy, etiquette, good form
or behaviour or manners. It also means an offering as an
indication of respect. Chutzii in I. 12 defines it thus: jjjjj
*f 5 m fill A y* m M til, I-i means
the regulations and refinements o! Divine (or Natuial)
law, and the usages and rules thereof in human affairs.
In another place he says: fjjjj jgj .{ji^ Li is t i, i. e. the
embodiment (of respect). Again it is {ji~lj JJ im -, n]1( -
and order. And again jf R - fl )K It is
merely the observance of order (or rank). Yutzii in
I. 12 says that its exhibition is to be natural ;f[] (not
forced yft.K ^ n a comment on III. 4 Li is taken as the
outward adornment y^ of an inward respect %fy^ which
latter is considered as the essence of L 1 , and the commen
tator remarks |jl It ^ }Z jjyj jf^ ^j ffi iji, ^ ,f/
S8 -f JS ffij S >fj f^ llL^ 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.
II. K. Ku defines jji^ by Art, but to attempt to connote
Li throughout by Art produces results foreign to the text.
For jpQ gj! see next. The following are fuither defini-
tions of Li: 19 &, K m ffi ii fi * fin if 3fc
12 m H ; c rfri 3? W 3 fii JW K 89 ; i]l
ft K }-f- ill 1 ! jf.3 ; g9 M Hi Jtf IIIJ * A IW M
ff ; iffi # >j< 4i K Hi ^^ *n )i Ki S3 m tt
* ^ W JW ii ji Hi,
VIII. TERMINOLOGY. IO?
Composed of drums on a frame. Read Yo, 4 * it is.
Music ; read Yao, 4 it is To enjoy ; read Lo 4 * it is
Joy ; and this seems to be the correct etymological order.
The Shuo Wen jf says :-/h f] HI S * If
a as w B s -& tr z BI m m $M $ m
m m jjb & %. & $ ^ /n >e si we & 11 m
A 1$ * m Hi /h a ffi ^ JK * 8 51
iflJ Iff l!l> Jn its milder form it is | pleasure, in its
stronger form it is |j(| joy. When spoken of individually
it means pleasure -y:^ when spoken of in numbers it
means ^ 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 ;/j^ C. says : The foundation of all
music is fjj Harmony, in the absence of which all the
instruments ^ & jg jj^ chimes, strings, bells and
drums produce mere noise. Hence jg and |J| have a
close connection, they are brothers so to speak, both
dependent on the same source jfjj Harmony; see jjg,
The two in close combination jig ^ may be understood
in the sense of Civilisation, or the Arts of Civilisation.
See also Mencius IV. I. 27. where Music is described as
the climax of the virtues when & & g- ; ^ ; ||if :
^ the feet spontaneously express it in dancing and the
hands in waving.
WKN 2 is used for adornment, polish, culture, re-
finement. VI. 12 shews the value to be placed
upon it as compared with moral character ; gf substance,
character, and 5C decoration, culture, are there compared.
jt is spoken of as g$ fj ^ m Z X> The culture of
IO8 THE ANALECTS : INTRODUCTION.
Poetry, History, and the Six Aits. ( jf3 *J* %] $J) i 1 ! M>
Deportment, music, archery, driving, wiiting and numbers.)
J!S $i means culture, civilisation. Note also : j ft 1|[|
.1 faE &f 8s 4U 3*C flf $& -til* I "TJ" ^ ife- A ffl) Wfc K
jgEf HSUKH 2 * from #: To teach, [~] A waste and
^F* for the phonetic (Williams). To learn, by
which the Sage meant the study of morals. It means the
acquisition of wisdom ll and its expression in conduct
ff^ A comment under I. /says: H ft ^ ^- i? W
&. BH A f&&gt; ^ ie education of the Three Dynasties
(Jl iS J?I ) consisted entirely in the understanding of
human duty. Chutzii defines it by y%^ To copy an
example ; for the learner observes and follows the
example of his leader, ifj -^ says : ^ ^ Jtt & 01
J& f S rf^^ Learning demands conscientiousness and
sincerity as its first principles. The ^ ^ says: I he
object of learning is the apprehension of illuminating virtue,
the renovation of the people, and the (aiming at and)
resting in perfect goodness.
^te- TAG 4 . From ^ To go, and ft A head, go
?Sr ahead, follow the straight ahead road. The right
Road ; the Truth ; the way. In I. 14 Chutzii describes it
as ?JV ^7 &* # J iU (Affairs and things ought so s
law). The natural law pertaining to any phenomenon. In
the *[i .f,|f the word -Jg is amplified thus : j| J.h ^ ^
VIII- TERMINOLOGY.
so to speak. Did men and things all follow the inherent
law of their nature, then, in the affairs of daily life, none
would be found to be without its right road, and this is what
is called Tao. In the rfi ;$ it is defined as ^ ft to
follow the nature, i. e. the divinely implanted upright
nature. It also means g\ to say, speak; also ffi to
govern ; also ^ to lead. See also : (^ B jp A
; a. m & m &&gt; m m K % A; JB K & A
Si BA--aiffiJtr:jt0K*H ft
W fi IB M fr & ; - JS IB 8fr JB JB A
&ArttSB5RJI<&; IB * 3c a
g & ; JB # IE ffi A it g IE
IIB^itJBAJBIS*,*^A*,5F
a ffi f f A & 3fc & * % . f. T t
Jk 4 -t *6 A ; ^WJB*ffi*%
a A J5f * * * A,
MING 4 . Composed of n mouth and -^ tocom-
mand. A decree, order, hence ^ fa is thedecree
or ordination of heaven, therefore also fate, lot, destiny.
Chutzu under II. 4 says: ^ fa g[J ^ -f ; gfe ff [fn
K SJ" % ^> 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 ^ 0? JK IE Si , The correct
principles (or right laws) laid down by Heaven. See
W&JSlttK;2:JBA ifc*3tP
Pjrif. iii yv |if
U p| nrr -t!L>
TE 2 . From ^ To step ; j|[ straight ; and >fj the
heart, i.e. walking according to the heart s sense ol
HO TIIK AN A LKCTS : INTRODUCTION.
rectitude ; cf. mens sibi conscia recti. To walk uprightly ,
moral, morality, viitue, viituous, etc. Chutzu in his com
ment on II. i. says: fjg ;> 1 fj ffi (iL ft SI fill 4}
ffi K lV > ^ ma > 7 k interpreted by something acquired ,
that is, by the practice of Truth to have obtained posses
sion of it in the luait. Hence it is something more than
mere outward morality of conduct, it is also an inward
grace of the soul. See also: $g } llL ffi ty It & :
*,fr Mt - JjlJ ^
CHUNG 1 . 1 leart and middle. The central heart ;
from (or in) the very heart ; sincere, conscientious,
loyal. - C, says : f 2, Q sit 1? J5& or ^ S ^ nl i
/ T P ut oneself forth to the utmost, i.e. do one s best
is Chung. See also IV. 15, and: & ff :fc y& - 5V ^
5p] *n Si?. ^ 1$ n ffi /ifc ^ [* I L IS *fc ^^ : ^5
fS S ! 5li &; ^ ^ "K j^ *& SB S ffl SS- >t>
^ ^f3 & Jf !H>
tEi* I1S1N . l\Ian and word. A man and his word.
~^. >
tt Veracity, credibility, faith, faithfulness. The
comment on I. 4. says : J^JI [ : jf ^ ffi } f }^ To be true,
reliable, is to be hsin. Sec also : \}{\ t\fy) f;[f- frS 5
*t 3K fsii ^ *n iffi All; S ?r. ills I? * f ^ PS
W rfii ^ fg ^i^ IS A iMifc K v ; A IV ^S fS,
HSIAO . >g Age over -f A son, or, The young
^supporting the old. The comment on I. 2 is
ifc IJj. J f>J- 15 >? : % To serve well one sparents ish.^ia-).
See also: - #: i? (ll, g> ^f & jjj: ill JJ? Ift Af -ill ^
VIII. TERMINOLOGY. Ill
k -r- * * in,
CHING 4 from #j careful, (= g urgent), and
x to tap (= ft W- Attend to). Attention,
respect, reverence. The comment on I. 5. is $fc ^f r
$H SS ^ MS* Ching means bending the undeviating
attention to one thing. Again, $& i}K
In kung the stress is on the form, in ching on the
fact. Also 3$ & ft ft - *K Kung is the
external manifestation, Ching is the internal sense. See
also:- % ffr Hi: tiL tH Q l * & ; ifc
* t$ * ffi 4. a g: 5R & 4t * -&,
SHIH 4 from -|" anc ^ anc ^ tne explanation
given is ^ ^ -f- 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: % $ & fl 2p Z fi5 I Shih is
the same as affairs, and is a term implying, one who
undertakes (government) business See also : -j^ Ip. $l
*6 =f - + tt "I* *-* +
; * * til * ffi -Hi Sfc 1* am*
^ m m &m z >
CHUN 1 , fj is from ^ To hold in the
hand, i.e. to direct, command, and P
mouth ; it means a prince. ^ -f therefore, is Son of a
prince, and might be translated, princely man. It has
much the same meaning as gentleman in the best sense
of that term. The comment on I. I. is ;fj ^ J$; fj& H
^3^ A term connoting a man of perfected virtue ; i e,.
H2 THE ANALECTS: INTRODUCTION.
one who has raised himself to that standard. Another
interpretation is Jf f-g \[\ jffe & ^, A man of out
standing talents and virtue. It is the opposite of
A^ A* a petty or narrow minded man, a common
fellow. See also :g * ft ft ft {- ; ft ^ ft fa
A -lli;
IISIKN 2 . Minister and Right hand over Pre
cious; or j^U A faithful minister over goods.
IS ft $fe 4* -tiL H ft U IJL> One who controls the
exchequer. A simpler definition is /f| f* ^ A mm of
virtue. Such a man is talented as well as virtuous. He
takes rank higher than a ft ^ and lower than a g? A
q.v.
SHKNG 4 . From 3f ear and jg to inform. He
who hears and explains all things, a seer, a sage.
The description of a 6 A ^ & flB ^1J , ^ JIB ff
^^ His knowledge is innate, and he pursues the right
course without effort. I. 4. knocks any such definition to
pieces so far as Confucius is concerned, but this difficulty is
overcome by interpreting that p issage as only the Sage s
fa$on de parlcr, his object being to shew that the pro
gramme laid down in that chapter should be the student s
desideratum. Other definitions are $J Jjg, ilJ,^ Ap
prehending clearly ; fj[E JJf ^ }fe^ There is nothing he
fails to apprehend. See also : 3ft! \% I{]J "a H J *S Ji :
^ M -tfL fiC ,K V 3t fl ; ,! : ^ Jft! Jft! KIJ ;]g ^ -ft g
VIII. TERMINOLOGY. 113
m m m m ^ *r *n 2, z m *>
1 TZU 2 . Williams says ^ is from
one and great, or, a man with a pin
in his hair to shew he is of age. 5^ alone means a man ;
R5 ^c a fellow, common person, XIV. 18. f j a
husband and wife. ^ A Title of a prince s wife, XVI.
14. .^C ^ a Minister, or Court Officer. ^ ^f Master,
rabbi, philosopher.
~"|^ A child, a son. It is interesting to find that this
J diminutive term ^ 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 ^f- is an abbreviation of 5^ ^jp^ 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
T- S ? * " My Master Ch eng-tzu." 2. As a term of
respect in the sense of Sir, gentlemen ; or of kindly
regard, my pupils, my friends, H H -jp HI. 24 ; VII.
23. 3. As a title of nobility, Viscount, XVIII. i. or
leadership, Chieftain, XIV. 22. See also ^ ^ and
a ?
THE
ANALECTS
OF
CONFUCIUS.
Abbreviations.
Conf. Confucius.
C. Commentary of Chutzu.
Comm. Some other commentator.
L. Legge s Translation.
Z. Zottoli s
K. Ku s
Couv. Couvreur s ,,
Kuan. The Mandarin version.
Wins. William s Dictionary.
Intro. Introduction.
aux. auxiliary.
govt. government.
wh. which.
1. 1.
The Analects of Confucius.
VOLUME I.
BOOK I.
ffn * W Z ?= iSr
^ SK
"TT ^Etft l^l "7C t^l HP
> o
* 2r ffe BB
CHAPTER I. 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 ? "
117
I. I.
The Analects of Confucius.
VOLUME I.
BOOK I.
NAL PRINCIPLES.
TITLK OF THE WORK. & Lun is from g words
and ^ (,A -j^ collect, and [{[j- archives. Wins.) ar
range, collect, i.e. discourses, discussions, f/j- Yii is from
words and I, i.e. to tell, inform. The [^] ^]- fjjfj fj
(Intro, p. 76) says: fc . ^ ffc f/j & ^ $, Lun
is to deliberate upon and discuss. Yi i is to narrate by
\vay of reply. It goes on to say : This Book records the
dialogues (ftj p r lj ^ . ft SS) which took place be
tween Conf. and his disciples concerning- Education (J^l)
and Government ( #}). " The Dialogues of Confucius "
suggests itself as a more suitable title than Analects, but
through Dr. Legge s influence the latter term has become
technical, and is therefore adopted as the title of the pre
sent version. The whole work is usually divided into two
parts, the J^ fj^ and the ~~f ffa^ Viirt I consisting of
Chapters I-X, and Tart II of Chapters XI-XX.
TJTLK ( )F JU)OK I. The two opening characters,
( ] [-1 exce[)ted,) give the title to each Book, a custom,
as J )r. Legge points out, similar to that 01 the Jews, who
name many books of the Bible from the first word in them.
118
THE ANALECTS. I. I.
Some attempt, more or less successful, was made by the
compilers to arrange the books subjectively, that of the
first being J# ^ Attention to fundamentals. C. jjfc ^
f * fflN 0? E * * 2 :t, 75 A it
being the opening section of the book, it chiefly records
the importance of enquiry into what is fundamental, in
other words the entrance gate of Truth, the groundwork
of virtue, the primary study of the student." Hence the
opening word Learn " rightly occupies the forefront "
(L) in this valuable record of the great Master s dis
courses.
CHAPTER L LEARNING IS PLEASANT, re
cognition pleasanter, but the true Philosopher loves learn
ing for its own sake. i . -f EU For ^f- see Intro. Sec.
VIII. Construction: IJi Learning, may be taken as a
verbal noun; [fij and, a conjunction, simple or adversative,
(Kuan, ffjj _gj ; ft$ the hourly, an adjective ; ^ practice,
exercise, a verbal noun, (Kuan. Jn^ Jj|) ; ; thereof, a
pronoun, with Jfl as antecedent, /p (is it) not, adverb oi
negation, ~$$ also, indeed, an adverb ; f yue tf used for
1^ pleasing, an adjective, (Kuan, ||f 3S); ^ interroga
tive particle, (Kuan D^). For ^ see Intro. Sec. VIII.
C. ^> B ft <&&gt; * ^ 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 sapientiae
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
I- I. " TIIK AXALF.CTS: INTRODUCTION.
Couv. Celui qui cultivc la sagessc, ct nc cessc dc la cultivcr.
satisfaction?
2. ft To have, verb; JJfl friends, noun; f] from,
prep; Jj distant, adj. qualifying ~Jj n . regions; ^ come,
verb. To have men-of-like-mind from distant regions
come (because of one s wisdom), is it not delightful ? C.
/UK IP] ITl -&&gt; Of the same class (i. c. tastes) as oneself.
J3 # 2 A, Iffi fB $? # ^, If a man extend his
goodness to others, those who trust and follow him will be
many. |j is internal pleasure, ^ its outward manifesta
tion. Knan *fe fo M % |i] ^ E *> L-
Is it not pleasant to have friends coming f rom 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 cle la sagesse vicnnent de loin rccevoir
scs lemons, joie ?
3. (Whom) men ignore yet unperturbed etc. fj ^f
See Intro. VIII. C. ^ fe fa : ^ Conveys the idea
of feeling angry. Kuan. $ jg^ L. Is he not a man of
complete virtue, who feels no discomposure though men
may take no note of him ? Z. Si non, ab aliis nesciri
et non indignari, nonne etiam sapientis cst ? K. Ikit he is
truly a wise and good man who feels no discomposure,
even when he is not noticed of men. Couv. et n en rcsscnt
aucunc pcine, un vrai sage?
CHAPTER II. CHARITY BEGINS AT HOME,
i. /fj ^f Yu the philosopher, sec Intro. V. J(: % \ ,\\i^
He doing the man. (^ here is an untranslatable particle),
^ tfc filial and respectful to his elders, jfyj and yet,
120
THE ANALECTS: INTRODUCTION. I. u.
a %r* IE i. 4i *r-
4 * ^ 4 f
& * z m m % B
^ ^ ifff --- RL ^a A
CHAPTER II. 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 gf), -ft one who, ff likes, 3E to offend, (Kuan
ft PI )- -h superiors, (A ;/, ft ^ _h tfj A). 1$
(is) rare, (A)/*?;* ^7 ;fj ), ^- indeed, a particle of finality.
>R ftf not vet h" 11 nave l iac ^ never been such a owe ;
or ; may be taken in a general sense. C. 3 Ip- 3 ^J
IS S; U yi- ft fi 3$ 16, To serve well one s father
and mother is ^ ; to serve well one s elder brothers and
seniors is j, fp ^ RlJ ^ [$ Jt ^ 13 $ ,
Raising disorder, is acting rebelliously and quarrelsomely.
The ^ ^ are f[) ||g, 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
extitcrunt. 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. Cotiv. Parmi les hom-
mes naturellemcnt cnclins a respecter leurs parents, a
honorcr ceux qui sont au-dessus d cux (par le rang ou par
1 age), etc.
2. The true philosopher % (C. $f. j] ; Kuan. $. ffi
}}] -Jj) bends his strength to fa the radical ; the radix
being jt sct U P> ffi ^ 1C ^ a > > 0" & nt ^ nc ^ thought or
action), /^ is produced ; ^: $, $1 ft filialness and
fraternity ! Jfl they $j are (cf French, faire, but C.
says it resembles fj, i.e. fH in action,) {H ^ fa the
root of human kindness, |frl are they not? Kuan 1$^
Williams treats ^Jj, ft- as a disjunctive particle ; T^ says
" they resume the discourse." For fil see Intro. VIII. L.
122
THE ANALECTS. I. II, III, 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! are not they
the root of all benevolent actions ? Z. Sapiens intendit
rei fundamento ; fundamento constitute, rei ratio nascitur :
ilia observantia . . annon ipsa est exercenda? 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. TJ clever, artful. fa com
mand, an " ordered " countenance. ^ The effluence
from the countenance." Williams. C. $f J(: Jf\ |J
: > gC tfe K K ffi &. 1ft A> They who make
their speech pleasant and their appearance attractive, thus
adorning the external with a view to attract men, 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. W 7 ith plausible speech and
fine manners will seldom be found moral character.
Couv. Celui qui par des discours etudies et un exterieur
compose, . . mine (6]f = O ses vertus naturelles.
CHAPTER IV. INTROSPECTION AND SIN
CERITY. For Tseng Tzu see Intro. V. Kuan !g , *g
: 1*> *T ; ^ % m, S * My body,
personality, self. For others planning, and yet not con*
123
I. IV, V. THE ANALECTS.
scicntious? with friends inte re cursing, yet not faithful?
taught, yet not having practised? ^ to transmit,
" preached and not practised " seems the natural interpreta
tion, but C. renders it 51" ^ K W received from the
Master. Kuan, ft & ft g ^ tfj ^ 1ft, For &
and m see Intro. Mil. C. fK Bl l S ** B,
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 hand factitavcrim. 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 nc 1 ai pas traitee
avec moins de soin que si ellc cut etc- ma propre affaire.
CHAPTER V. RADICAL RULES E( )R RULERS.
J|| for i|J To lead, interpreted by C. as ffi to control,
rule. Kuan, fc JM, C. ^ ^, |}} & BU ^ Ali
pj jj .fe ]|i =p ^ -jft ,fti^ A dukedom, or barony en
the highest order, capable oi putting into the field a thou
sand war chariots. $fc ft ^ rfe "" M M ^ f i l > ^ ct
on one thing and not purposeless. \f t //J- j^^ Having
the confidence of the people is C s idea. Kuan, fjf J J
f*yi*t;ffi, M; fls IS fsli^ c. , Hi 1 , 1
JK K( s~ HS> ^ nc pcoi>lc should be employed on State
affairs only in the " cracks," inactive intervals oi farming.
Kuan, fi El 4 WJ T> C - These five points are
the %fr ^ ^ -jj? fundamental principles of government.
124
THE ANALECTS: INTRODUCTION. I. in, iv, v.
2i E9 .E
. *
PI
A
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. accurat 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, modercr les depcnses,
et aimer les homines, n employer les pouplcs aux travaux
publics etc.
CHAPTER VI. CHARACTER BEFORE CUL
TURE. *fc -f A youth or youths. The second % is
f ()r Isfc^ A \i\ Coming in or going out; i.e. at home
and abroad, jjlj , Thereupon; Kuan > ^ Circum
spect, Kuan 0: fg^ but C. interprets by ft Z # &\
constancy in action, persevering. C. fg ^ ^ ^ ~<\\
U -IJL, Truthful in speech. -^ Kuan fi| |gj , C. /$,
\\~ide, of broad s)-mpathies. ,} Kuan |g ^T^ ^ See
Intro. VIII. j) ^ Surplus ability. Kuan ffi (ft -)]
$& > C. ^ g Eg fj ^ Leisure time, so to speak. Jl^ ^
Jfl iiL> Use. X See Intro. VHI. S t?> >fc -fit ; X
l!v, 3fe -tiL> Moral character is the root, literature and
the arts are the foliage. E. A youth when at home
should be filial ete earnest and truthful overflow
in love to all, and cultivate the friendship of the good.
\\hen he has time and opportunity, after the performance
of these things, he should employ them in polite studies.
^ s it sedulus ct ye rax, universal! amore prosequatur
omnes, at aretius jungatur probis, et si actione funetus
habeat superstites vires, tune utetur ad studia liberalia.
K lie should be in sympathy with all men, but
intimate with men of moral character time and op-
126
THE ANALECTS. I. V, VI.
?\>
&. iL m ^ f a- w a
^ ff en , l i Hf M %
x *r ^ f i J %> % *
o
tfe * ^ ^ \ m
~)\ tfff il A ffi 18
Ii] fl rM RiJ K 15
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
I. VI, VII, VIII. THE ANALECTS.
portunity to spare literary pursuits. Couv. Cos devoirs
remplis, s il lui reste (du temps ct) des forces, des
lettres ct des arts liberaux.
CHAPTER VII. CHAR ACTPIR IS CULTURE.
For Tzu Hsia see Intro. V. JJ Jr N The first is a verb ;
he who worths worth and turns from beauty. C. Jg, JJ:
4? fe >fr, Transfers his beauty-loving heart. A
#1 2s T O la > clown, as it were, The philosopher \Vu
$$. while admitting the excellence of Txii I Isia 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 beaut} , 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. 7. proscquendo sapientes mutans voluptatum
amorcm licet dicatur nondum studuisse sapientio?, ego
certe dicam ilium studuisse. K. A man who can love
worthiness in man as lie loves beauty in woman etc.
Couv. Celui qui, au lieu d aimer les plaisirs, ainic ct
recherche les homines sages, etc.
CHAPTER VIII. FUNDAMENTAL PRINCIPLES
FOR THE SCHOLAR. Kuan. This ff :f means J$
iS O fi-J A; Iff, I 1 /- 1]1\ Grave, serious. C. j$ N
^C i%^ Awe inspiring; [/,J^ (^ \h\.^ Firm, stable.
n ft ft & * n m 3 ? ft, A man with a light
exterior cannot be stable within, a half truth largely res
ponsible for 2CCO years of round-shouldered, stolid, stodgy
scholars. L. If the scholar be not grave, he will not
128
THE ANALECTS. I. VII, VIII.
A -fc
& & & m & 11 & 3L
o
m g W & * 5C
^ & it J99 s ft g
-
-jr- r^.R4 p/A _i^. ^,l>.. ^,1* T
^ SB ffiffe 2C Hb Hb R
m 3^ a *
CHAPTER VII. Tzii 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 do\vn 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 \vho 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 lie learns will not remain permanent. Couv il
ne sera pas respccte, ct n acquerra qu une eonnaissance
superficiefle de la vertu.
2. d His ruling principles ; Kuan ^}{ ;7j; % Re /
fg see Intro. VIII. C. A ^ & fg, j ^ ft fe
Jf > fi E M fi^ S ^ fl J H> If a "ian be without
& fw ^ his affairs will all be unreliable, to clo evil will be
easy, to do good difficult. L. Hold faithfulness and sin
cerity as first principles. Z. caput sit fidelitas ct vcracitas.
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 &K +11 f?K C. ^ ^ J, *g f ^, M
interchanges with 1% ^ and is prohibitive, ^ f)\ ]^ $|g
\^^ Friends are for the aidance of virtue. L. I lave no
friends not equal to yourself. Z. hand similem iibi 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. $j
implies moral rather than intellectual error. Kuan j^
SB IS; W> tfl K , C. ffiV, K it, Dread the
difficulty. fy |}JJ ;> 21 tE fl|i .IJL, fa\ -JC ^f IUJ
^ l^C W 1/1^ ^ fTlJ c c\> The course of learning has IK*
other object whatever ( jfjj c y.) than to recognise one s
faults and straightway i\f<>rm, in order to follow what is
good. A very admirable sentiment! L. \Vhcn you
have faults, do not fear to abandon them. Z. si erras,
130
THE ANALECTS. I. VIII, IX, X,
=?
li
ii -It
S
la
Ji S ^; 31 fllj ^C ^
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. Tzu Ch in enquired of
Tzu Kung saying : " When the Master
131
I- IX, X. THE ANALECTS,
tune nc formidcs cmcndari. 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 Till- DEAD
the Root of Moral Renaissance. Tseng Tzu see Intro. V.
The solicitude here referred to is usually interpreted as
required of the ruler ; If a ruler be solicitous etc. Kium
18. m 1; $K K& ^; i&^i& it ffi II #, The
last interpretation, while in excess of the letter of the text,
is not in excess of the accepted view. f$ Return, i.e. to
natural goodness, man being regarded as by nature good,
A K ft * *, C. jfc , ft $ K S8,
Solicitude means fulfilling all the mourning rites. $\ $
^> ^ 3?if j{ M> Pursuing after them afar means sa
crificing to them in all sincerity. \Yhilc 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 ; then the virtue of the
people will resume its proper excellence. Z. si observes
oflicia extrema et commeniores 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 prince
rend les derniers devoirs a ses parents avec un vrai zele,
et honore par des offrandes ses ancetres meme eloigncs, hi
piete filiale fleiirira parmi le peuple.
CIIA1TICR X. CHARACTER laJCITS COX-
FIDENCE. i. Vor Tzu Ch in and Txu Kung see Intro.
V. The Master arriving at any (^ this, any particular)
132
THE ANALT.CT5. I. X, XI.
? A z n WL m # n
o
Z -ft 2. & ^F m
IS ? fit B ffli
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 Tzii Kung, " is
benign, frank, courteous, temperate, de
ferential and thus obtains it. The 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
X, XI. THE ANALECTS.
country (.& euphonic aux.), certain!}- hears its policy,
begs (he) it? or (do they) give it? ^ Policy, govern
ment ; here probably the mode and condition thereof.
I- ....... to any country, he does not fail etc. Z. in
aliquod regnuni, profecto cognitionem capit ejus gubernii.
K. he was always informed of the actual state and policy
of its government. Couv. il recpit toujours des renseigne-
ments sur 1 administration de 1 Etat.
2 - & & ;> etc., and thereby he obtains it ; the
Master s begging it, does not it indeed differ from others
begging it? The f| strengthens the ^ C. ffl^ f[j
J> Agreeable and artless. &^ g, ^ Suavely direct,
not brusquely so. ^ J{1 fjjr^ Staidly respectful. $^
@j fij. Within bounds, temperate. ^^ It S> Retir
ing, modest. 3t ff, f fj^ Aux. words. A ^ fill A >
Others. Seeing him possessed of & ^ ^ ^^ "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, revcrentia, moderatione, obse-
quentia. K. gracious, simple, earnest, modest and court
eous. Couv. par sa douceur, son calmc, sun respect, sa
tonne modeste ct sa deference.
CHAPTER XL THE TEST OF FILIAL
CHARACTER. H ^ 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. ^ Will, intention. L. While a man s father
134
THE ANALECTS I. XI, XII.
ifn ^t = H * "I n i
*D ffr f| 5fe i II ^ IB
* * /!> 3E ^ ^ S
Ul fir ^c ffl ^
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
lations 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
! XI, MI- 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 docunicntis, 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, quancl 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 jjjg see Intro. VIII.
C - ?IK fig % ^ il& ^ Ho has the meaning of a
natural not forced manner. Jg jjg $ {g gft Jg, $c
H HI K @ $S SU For though Li as formulated
is stringent, yet it entirely arises from natural principles.
Re /J> ^ fa ;, L. sa)*s jg| or $g is the antecedent
to ^^ but translates by an indefinite " them." ;f|j seems
the more suitable antecedent. Kuan takes \\\ as (fc |
accord wilh, and reads /h ^ ^ ^ ffl5 \\\ %j jpg
ffi:> 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 mialitv, and in thiivs
1 ^ <>
small and great we follow them. Z. riUiiim praxis facilit-
atem habet potissimam ; et parvc 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
n
THE ANALECTS. I. XII, XIII, XIV.
+ +
R3 =
?;& 8c ft # f? IB
*
"* o
^ ^ ^ II "I Z
o
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
157
I. XII, XIII. THK ANALECTS.
ancient kings it was tin s quality in a work of ait which
constituted its excellence ; in great as well as in small
things the} were guided by this principle. Couv. Dans
1 observation des devoirs nuituels, la concorclc est d un
grand prix.
2. There are occasions (when) not to be clone ; 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 clone. Z. At
csfaliquid non agendum, etc. K. Rit 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.
(\\ hen) a promise approximates to the right, its terms can
(or may) be responded to ; (with) 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. fg^ $YJ fg^ A covenant.
5^ }* K> The rights of matters. fg, Jg f]\
Tread on, fulfil one s words, jg} See Intro. VI 1 1. gj ^
ift f ^ Resembles "rely on." g, ffi rjr .& A Re
sembles chief, authority. Kuan. { |# ft& f$ $^ I^oth
C. and Kmm interpret ^ ^ -JC ^> as "if he does not
lose his proper friends. ^5B*flfclB^*JEW
\ ^ L. \\hen 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
133
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. promissam accedat
ad aequitatem etc., obsequium congruat cum ritibus etc.,
in adhacrcndo, 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 accomplir sa promesse sans manquer a la justice, il
faut tenir sa parole. Un respect et des egards conformes
etc. nc sont ni honteux ni deshonorants. Si vous choisis-
sez pour protectcur un homme digne de votre amitie
vous pourrez lui rester attache a jamais.
CHAPTER XIV. THE IDEAL STUDENT. Kuan
a\ at; fc> tfc M; m, m a> c. /L m m
*, m * 9s m z m, A 0f * a * ,
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 ; such a person etc.
Z adit pncditos 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. TIIK ANALECTS.
example. In this way he may become a man of real
culture. Couv ....... qui est expeditif dans les affaires et
circonspect clans ses paroles, etc.
CHAPTER XV. THE MODEL POOR, THE
PATTERN RICH, and the pursuit of Perfection. I. fnj
ill What like? TiJ Can do. ^ ft Not yet like--" the
poor man who forgets his poverty, or the rich man who
forgets he is rich." (C). C. =^ %\ J.jJ , Lowly and
bending, cringing. ^ ff ^ Display, ostentation.
C.
#J ft f *> Bn ! ^ &J fff Kl n 0\ The com
mon man is overwhelmed by his poverty or his wealth,
and knows not how to maintain his self-control, -jf- JJ
.t$ ^, SB # S, Bri fif JB * a ^ # N >
/& PJi ft ^S |n r K Tzii Kuno- W as rich in possessions,
for though fornicrly 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. \Yhat 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.
/,. esse pauper et non adulator, dives et non superbus,
quomodo ? ...... pauper et hutus, dives et amans 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 richcsse garde
la moderation.
2. Or, Like carving, like polishing; like cutting, like
grinding ; that ( JL the ode) is the meaning of this ($f
1.40
THE ANALECTS. L XIV, XV.
+
E
*n m T-- B m B it 5}c
o > *
-7- a Jt "I n n t&
EI m ti w 3^ g
ni m it iffi m
in M ffi ^ m ti *
>
* fI IS -Hi IE ;yj
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
x /
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
141
TIII-: AXAUXTS
your remark) eh? The quotation is from the Odes,
I. v. i. 2. c. F? Jft It JO ft. m iJJ [fii ffi ?
> fe 5* ; ffiM JJ * , The Ode "praises the
prince of Wei, \\lio had dealt with himself as an ivory-
worker who first cuts the hone, and then files it smooth,
or a lapidary whose hammer and chisel are followed by
all the appliances for sir.ool.hinc;- and polishing " (I.). (*
3. Jig Tz u Kun^ 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. 7.. monui de praeccclentibus, et jam
assequitur subsequentia. K. naw 1 can begin to speak of
poetry to you. I see you understand how to apply the
moral. Couv. sur ma reponse a sa question, il a aussitot
compris la sens des \-ers (ju il a cites
CHMTKR XVI.- Till : TROl KK STL DY OF
;\1AXKIN1) IS MAN. Note ^ is not imperative,
hence a nominative is required, which is usually under
stood as the Sage himself. C. J\ f~ >fc fa ffi -ft ^
The philosopher seeks (satisfaction) \\ithin himself. L. I
will not be afflicted at men s not knowing me, etc.
/. non angor alios i:on meipsum cognoscere etc. K. ( )ne
should r.ot l)e concerned r.ol to be understood of men,
etc. Couv. Le sage ne s altlige pas etc.
142
THE ANALECTS. I. XV, XVI,
A * =? rfri ffc KU ?Jr m H #f ^
-til B *n B ill Z #11 I* if R
o
*q * * te ii BS 5 * fl5
S ^ KT ^ SD in -til ^
^ A IS & f )@ -KJ ?^s
fii Z 1i -B S *n * ffii
who is poor and yet happy, or rich and yet
loves Courtesy." 2. Tzti 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 XVI. The Master said.
" I will not grieve that men do not know
me ; I will grieve that I do not know
men."
H3
II. I. -THE ANALECTS.
VOLUME I.
BOOK II.
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 I. THE MAGNETIC POWER OE
ROYAL VIRTUE. $ (He who) conducts j&
government J^ by gj (his) virtue f may be compared
to ft Si the northern constellation, ffi (which) remains
in 3 its $? place, jfjj and $fc all J| the stars dfc bend
towards it. Cf. XV. 4. C. dh is to be pronounced
and interpreted as fc = = |H]> & $ g JE ^, 0f
J^J, JE A ^S ^ JE -liL> The meaning of "rule" is to
rectify, viz., that whereby the incorrect is corrected. For
{ft see Intro. VIII. ft M ft S, ^ Z $ -liL, The
north constellation is the Pole Star, the axis of the
heavens, like the axis of a millstone. $j jffc ] f;i
K J T- id B5 K. ^ & m f3> M $ fln lS> When
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. (ierens gubernium per virtutem, cst sicut
polare sidus, etc. K. He who rules the people, dcpend-
144.
BE ANALECTS. II. Z.
VOLUME I.
BOOK II.
KB &l
^ * n
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"
II. II. THE ANALKCTS.
ing on the moral sentiment, revolve around it. Couv.
etoilcs so men vent autour d elle.
CHAPTER II. VIRTUK TIIK SUM AND SUB
STANCE OF TI II-: ( )DKS. 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 heie
speaks of them as a compilation already recognised in his
day. Probably he re-arranged and re -edited them. The
phrase ,{g M Jffi is found in the ?$ IV. if. i., where
in four stanzas the singlehearted devotion of Duke
Hsi yjg of Lu, B. C. 659627, to his horse-breeding
receives laudation. The ;th phrase of the first stanza
is & *S SSK of the 2nd Si M- $N ( >f the 3 rd / fa
ffc, and of the 4 th & $g JTO ; i.e. his thoughts for
his horses were unlimited either by space, or In-
time, they were unwearying, and never turned aside.
Prom this unpromising lyric to a horsy Duke, Conf.
selects the only strong phrase, and makes the undeviating
attention of the Duke to his duty a lesson in morals and
the text of all the Odes ! C. jj 1 ^ ffi :$ ill , To cover,
embrace. Kuan. $& ;, {4 ft-, ^ -f says }& M W
ft M -tiL> sincerity in thought. Kuan /JJ, J", Jj ^ >[;
.lH> 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 embiaced in one sentence, Have no
depraved thoughts. 7. mens careat obliquitate. K. The
Book of Ballads, Songs and Psalms The UK nil
summed up I lave no evil thoughts. Conv. Avoir des
intentions droites.
THE ANALECTS. II. II, III
T WL =?~
% "*
, ^Q Pf &*
ffii 2 ti ^
m a 2, ^ iK
CHAPTER II.-- The Master said:
"Though the Odes number three hundred,
one phrase can cover them all, namely,
With undiverted thoughts "
CHAPTER III. 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
fl- "I- THE ANALECTS.
CHAPTER III. EXAMPLE BETTER THAN
PRECEPT OR PENALTY, i C. JJL ?| ^; jlfj
^t %L 4L> r<> lead, go before. Govern, in its original
sense, suggests itself as the nearest equivalent, j^ ff\ }
$1] & jh liU Ixiws and prohil)iiinns. ffo^ fij ^ jfij
53 > Contrive to avoid the punishment. Hut tho they
dare not transgress, their spirit remains the same. Kuan
7 /f> If 7 #> Arrange, order. L. If the people be led by
laws, and uniformity sought to be given to them by punish
ment, they will try to avoid ete. Z. si clucas ilium
componas ilium etc. K. If in govt you depend upon
laws and maintain order by enforcing those laws by
punishments, etc. Couv. Si le prince conduit le peuple au
moyen des lois ct le retient dans unite au nioyen des
chatiments, etc.
2. Or, Guide them by moral principles, regulate them
by Li, and they will have shame, arriving also at (good
ness.) C. #K 3 -&; i.e. _= ^ ^ -HL, Reach to, ar
rive at goodness. - |ft ifft IE -&&gt; Another explana
tion of fa is j to rectify. ^ ft ^ a$ flij g. [ft
4] Fft ft 1$ jfij n -M ^ ^ the Prince himself so
acts as to lead them, the p-ople 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
:itque 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. II. Ill, IV.
eg
+ -f- H = 31 IP M. Z
ffn M + rfff ^ Ul
o
fri ^ if jfe H it
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.
CIIAPTKR IV. Till-; SACK 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.
Tta H H ^ f| says : As I look back in my old age
on my progress in virtue, its various steps present them
selves, i. Kuan # is X. C. ,r> ffi =j|
; (The) heart s whither (we) call it chili. By ,l he
meant the ^ ^ adult or higher education; n.b. the 3
meanings of , The ^ |f says jj ^ & JI: jt,
if & St -Jl : 3K 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. ft & Q Yr flj ^
H ffij *K fff IP i ^, Having acquired that where
by he stood firm he had obtained thorough self-control,
and no longer needed to serve his will (independent of a
wavering will.) L. stood firm. Z. firmus constite. K.
I had formed my opinions and judgment. Couv. je
marchais d un pas ferine dans le chemin de la vertu.
3. or, I was free from hesitancy, or delusion. C. Jfi
** Vg 2. m ti m ft M W\ M H J *u 2. m rTri ^
ffi *$ }* Having no doubts about the rights of
things hi.s knowledge was clear and he was independent of
laborious performance. L. I hid no doubts. Z. jam
non hn-siiabam. K. no more doubts. Couv. j avais 1 intel-
ligence parfaitement eelaiiee.
4- & ordinances, decrees, laws ; Intro. VIII. C. ^
^ SI ^ g[ fife ft ifij M *f !& ^ , By t ien ming
150
THE ANALECTS. II. IV, V.
o o
r * it m
o
$B ffr -f M
o o
m fill $ ffi ^
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
.Ilrv, v.
THE ANALECTS.
is meant the operations and influence of the divine (or
natural) law in creation. I., knew the decrees of II-aveii.
Z. novi ctL-li providentiam. K. I understood the truth in
religion. Couv. Je connaissais les ]<>is de la Providence.
5. or, responsive. C. ^ } jfjj j|}. ^ Intuitively
understood all he heard without the effort of thought.
t>
L. my ear was an obedient organ for the reception of
truth. Z. amis faciles erat ad intelligendum. K. I could
understand whatever I heard \vithuut exertion. Couv.
Je comprenais, sans avoir besoin d y reflcchir, tout ce que
mon oreille entendait.
6. or, without overstepping the square. C. r /;[T^ j
Be S $? &, 3$ ~)j ;ff, ^n instrument of measure
ment for making ri . S (}uare ; 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; & jfij ftj , # ff[j \] & ^
I fence 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. Kvidently, 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. quiii transgrederer
regulam. K. without transgressing the law. Couv. en
suivant les desirs de mon coeur, je ne transgressais aucune
regie.
CHAPTER V. FILIAL DUTY SUMMARISKD.
i . This incident belorgs to the earl>- period of the Sage s
152
THE ANALECTS. II. V, VI.
/A
i II 2. $ isj S B3 -T
o >
$t &. Z 1 1 fa ^ ft
f& 1 .-til. Sft ft--
o
In) fl -? ^ = " i|
o >
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 VI. When Meng Wu Po
asked what filial duty meant the Master
153
II. V.
THE ANALECTS.
life, while Meng I Tzu, i.e. Meng Sun, named -fnj <g< was
his disciple, see Intro. P. 37. Conf. is supposed always to
nave 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. $JL from Refractory and to go ; means in
tractable, disobedient. C. says fa jg ffl ^ ft ft jg
means, Not turn the back on, i.e. oppose right principles.
Kuan, g ft or ^ jg ^ L. It is not being dis
obedient. Z. nihil transgredi. K. Do not fail in what is
required of you. Couv. suivre les prescriptions.
2. For Fan Ch ih see Intro. V. C. ^ ^f jy ;g
**mm*m w, 9 w & & m & ^ K
fa 3$ ^ The Sage recognising that I 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, opened the meaning to
Fan Ch ih for him to repeat. Kuan. f -g. f ^ j. /j
S 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. V* m %^m z-te & ^, TO
serve them while living, to sacrifice to them when buried,
this is the beginning and end of filial service, jftg Intro.
VIII. ^g j says : Not to do what one ought to do,
and to do what one ought not to do are alike
unnlial, 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
154
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 sac rificed to according to propriety. Z. j uxta
ritus. K do his duties to them, bury them
honour their memory according to the rites prescribed by
propriety. Couv. selon les prescriptions.
CHAPTER VI. THE FILIAL SON AVOIDS
CAUSING ANXIETY, jfc ft was eldest son of S f&
hence the title fg^ His name was jU^ C. says the love
of parents for their offspring knows no limits, and (translat
ing P|| by <ft gjj) 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, Jj[ ? ify ;, >jj %$
>jj^ and take care of himself 3 ^ C. also com
mends the ancient interpretation A "P ffi flfi 3 isj: f*
M ^ m W ^ m & & m m Ja K & $ ,
75 Pf BH 3* 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. parentes 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. VII, VIII. THE ANALECTS.
it reads : To day s filialncss 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. J 1 / ftg ^ iff g|
Bff tfc ^ 3? fllj 91 ^ ^t ^ ^ fij |8, 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 tcmporis
pietas filialis scilicet etc. ; at quoad canes et equos, ajque
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 recpivent aussi des hommes ce qui leur est
necessaire.
CHAPTER VIII. FILIAL DUTY: HOW DONE
GREATER THAN WHAT DONE. Tzu Hsia. Intro.
v - TEN This- ]>1 ffi take to be. fff viands, dainties.
C. *, llfl^ Filial sons having gj $ ^ CC P J v ~ arc ?LJ
^ good tempered, being good tempered they carry
l fe fe cheerful countenance, having a cheerful
countenance they maintain iqfa %$ an obliging bearing.
An old interpretation was & \\^{ tyr fa j$
l!^> To fit (or submit) oneself to one s parents
demeanour is the difficult}-. ^ ^> 3(1 5L -til * Earlier
born seniors. |i > t^C ft ^ llL > To give them to
156
THE ANALECTS. II. VI, VII.
t
JK W /# ? #50,
JS J | *. m * ffi Z
* ,1 Rb IBJ -W:
answered : " Parents should only have
anxiety when their children are ill."
CHAPTER VII. 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 ; without
reverence wherein lies the difference ? "
157
11. VIII, IX. THE ANALECTS.
drink and cat. f> ffi g ^ Already. Kuan, ft 1L
fi # Si t* ft! M tt -To m, ft-. ,
IS afio I- T nc difficulty is with the countenance.
If when their elders hive 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, do you think that is the whole duty
etc. Cotiv. II est difficile d^ tromper par un faux sem-
blant de piete filiale.
CHAPTER IX. HLT S ACTIONS SPOKE LOU
DER THAN HIS WORDS. Hui, Intro. V. This was
probably said after Hui s death. $ \] ^ To the end of
the day, a whole day. C. ^ $ ^ ;g ^ ft ff ^
88 S RB SS K JS -tiL> He was never contran-, but
took all in and raised no difficulties. ^ f, j 116 J/J $$
g| A \\lien alone, i.e. when not receiving instruction.
. I n 9t W W\ W 31, 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 mcs
explications toute une journee sans etc.
153
THE ANALECTS. II. VIII, IX.
A A
? & % ffi -*
K * *f W 5
ft ft ?f 1 S ^ B9
# jto J* fi ^ sfr ^ o
& o HI ^ * ? ^
a d m ^ ^ m
<t\ M. II K &
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
159
II. X, XI. THE ANALECTS.
CHAPTER X. CHARACTER WILL OUT. Note
the double climax J, R, ? ; l^U |Jl , \ I. Jl
composed of 2, already twice joined j^} ,, " to indicate
the thought and action already done." Wms. It is used
in the sense of ^f or J}]^ C. JJU %% $l. To do. 3$
* ^f S ?4 : K $ SI # S /h A, He who does
good is a man of virtue, he who does ill is a petty man.
i> C- {(pi Jt li $ g ife> H i* morc precise than
JSl} &&gt; t# -l!L>, Whence, motive. Tho a man do good,
if his motive be otherwise he is still no ^J -j^
3- C. ^ KI] X ^ n > ^ involves increased
precision. ^ JJf ||| ^^ 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. Jg^ fij &, How? g, g ^ Hide, con
ceal. How can the man be hidden? L. Sec what a man
does. Mark his motives. Examine in what things he rests.
How can a man conceal his character! etc. 7.. respice
quid talis agot, observa motivum, examina cle-
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 Ton considere les
actions d un homine, observe motifs, examine
ce qui fait son bonheur, pourra-t-il cacher ce qu il est ?
CIIAITI^:R XL "THINGS NEW AND OLD"
Alt Nil. 52. Or, Warm up your old and learn the new,
and you may become a teacher ol others. Kuan. ^^
&\ i \, c. > x m> oid. % K n m 2. ^ w
M n K <6 !TiJ 0? fill ^ Ft1> The learning that con-
160
THE ANALECTS. II. X, XI,
+
TT I I -P^- r/~* ~tf* I I tit
pj 3c A B ffi
o
he was not stupid/*
CHAPTER X. i. 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."
161
II. XI, XII, XIII. THE ANALECTS.
sists merely of memorising and questioning
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 preceptor. 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. # originally a receptacle, later any
utensil receptive or instrumental ; ?$ JDL; 2S =& > t9 ?S ,
C. 8S * # it * ffl ffiJ * m tt 51> Every utcn-
sil is suited to its own particular use and not for universal
employment. But the virtuous scholar |f. 4$ 3$ " ^
- || is not limited to one talent or one art. L. The
accomplished scholar is not an utensil. Z. Sapiens non
est imius 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 ^ follows up . nis already
materialised words with speech. C. ff . K %> H .
fa FT K BE ft ^ He does it before he says
it, and says it after he has done it. -jf- ^\ /jj ^p-
fi H ifiJ ft 2, H, Tzu Rung s weakness lay not
in difficulty of saying, but in difficulty of doing. L. Tsze
162
THE ANALECTS. II. XII, XIII, XIV.
> * -T fc B ? ^
It Q l ft *
o ^ "* *
m z
A ^
it JS s ^
o
rfn rfi) ffri iF
CHAPTER XII. The Master said:
;< The higher type of man is not a machine."
CHAPTER XIII. 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.
Kung asked what constituted the superior man He
acts before he speaks and afterwards speaks according to
his actions. K. similar. Z. prius agit quae elicit, et
postca vcrba rein scquuntur. Couv. Le sage commence
par faire ee qu il vent cnseignrr ; cnsuite il enscigne.
CHAPTER XIV. -PHILOSOPHY ANT) PRE-
JUDICK. Or, The Philosopher is catholic, tolerant, and
not bigoted. For f* -^ and /J> /; sec Intro. VIII.
C - EU W ffi -ft.* To extend everywhere. J^ fg
H $L^ Biassed and party-spirited. Also J^K & ; Im
partial, and Jt> & prejudiced. Kuan. $K JS] l] or fc
J J> ffi ?^> I- The sup. man is catholic and no
partizan. The mean man etc. 7. Sapiens est univorsalis
et non factiosus ; vulgaris homo est privati affectus, non
universalis benevolentine homo. K. A wise man i\s
impartial not neutral. A fool etc. Couv. Le sage aime
tons les homines, 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
risky. C. ;p ft fg ,fr /^ fi, rfjj M fi^ He who does
not reflect will remain ignorant and learn nothing.
B. -7- says f|J ^i, $ RJ, B, { ^) , IS ff, S
;jff ^: ;^ - - ^[-: S$ .^^ Wide culture, close investiga
tion, careful excogitation, clear discrimination, unfailing
practice, of these five features if one be discarded what
remains is no longer learning. I perilous. Z. ad-
discere quin reflectas, tune cvanescat : periculosum.
K. Study etc. perilous. Couv. Entendre ou lire sans
164
THE ANALECTS. II. XV, XVI,
t * ..---r S-:
Z B Ur nil
>
^s* *v> H J IHJ ^4
"* "*
^n n -tfi, ^ s& /s ifn
o
* e n ffij ^
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 vainc ; reflechir, sans livrc ni
maitre, est dangercux.
CHAPTER XVI. THE STUDY OE HERESY
HARMFUL. Or, to apply oneself to heterodoxy is
hurtful indeed. K. ^ fl [ !I j f$ devote oneself to.
c. #, n jg & & J$ * 5 & s x P #,
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" Jfc heterodoxy, but such a view would
be heterodox indeed! ft Jg ^ flS A Jtt. *1 t%
fi & iilo K * ^ T m m ft 3(1 ft S, " 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),
jg : T adds Buddhism, and the H ( & 8k 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 elate 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 cles doctrines opposees (aux
enseignemcnts cles anciens sages), c est nuisible.
CHAPTER XVII. RECOGNITION OE IGNO
RANCE IS GOOD EOR KNOWLEDGE. For ft
see Intro. V. ffli ft , Tzu Lu. C. ^ ffi ^ ftj Jj
1 66
THE ANALECTS. II. XVII, XVIli.
+ "
A
ffl
tfe
fir li i
knowledge? When you know a thing to
recognise that you know it, and when you
do not know that you do not know, 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
II. XVII, XVIII. THE ANALECTS.
% {J $i ^ What lie 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, 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 XVIII. THE DISCREET PROSPER.
I. Tzii Chang. Intro. V. C, T^ ^ -i!L> Aim at.
fSo ft ^ ^ $L^ An officer s pay Jjs^ L. learning
with a view to official emolument. Z. aspirabat ad
magistrates stipendia. K. studying with a view to pre
ferment. Couv. etudiait en vue d obtenir une charge avec
des appointements.
2. Kuan. Mo ^ W m I; , #fc Sf > C. jg =
says ^ Pg g f 3? ^ ; $^ H @ ft Hi <?. Yu
is blame coming from without. Hui is the truth coming
from within. ^ [JH ^ ^f /}l ^ fffi ! P3 |/ #j -?f ff
^ M; !^ tl Tf ^f -vj : ^ #tK lo 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.
??. T" says ff^ ^C HJ Un A fi? .^:> He who cultivates
the dignities divine will acquire dignities human ; see Menc.
VI. i. 1 6. I 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. /. multis
auditis sepone inccrta, et caute dicas reliqua ; tune
1 68
THE ANALECTS. II XVIII, XIX, XX.
-F |i m -T ffi
iisj s & j 9k
fi * fl& {sj
K jR o ^ ip S
% it fliJ 4-
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
169
II. XVIII, XIX. THE ANALECTS.
modicum errabis ; en stipendium in his consisit. K.
Read and learn everything, but suspend your judgment
on anything of \vh. you are 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 A pros avoir beaucoup
vu (considere les exemples des anciens et des mo-
dernes), etc.
CHAPTER XIX. JUSTICE MAKES A CON
TENTED PEOPLE. Ai (name }g) 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, gg originally
written jjj#^ to manage a boat, (Wms), hence governed,
acquiescent. Note the JL ? Sf tne Sage s name being
given and the jjsj 1 used in deference to the rank of the
interlocutor. The [g and ^^ straight and crooked, are
generally interpreted in the concrete sense rather than in
the abstract, referring to men rather than to affairs. C. f^ o
^ ffi> T sct down, or aside. g| o ^ ^ plural.
Kuan. fcjBJEeWAoSSWffilt^fliL ft] A,
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
a gam etc eleva probos, abdica omnes perversos, tune
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 eleve aux charges les
170
THE ANALECTS. TI. XX, XXI.
homines vertueux, et ecarte tous les hommes vicieux, le
peuple sera satisfait ; mecontent.
CHAPTER XX. MUTUAL EMULATION BY
PRINCE AND PEOPLE. ^ $ ? posthumous title
f ^ n KU chief of the three great families of Lu,
II. 5. jj " Easy and pleasant, people-soother" (L). Jg
l;he Fat. The Jgt is generally ignored here, apparently
without reason ; L. takes it as |(l ^ C. j ffi ^ fg gg
Jdl -&&gt; With grave and reverend mien. 2| o ^ jft ^
Kind to all. H is taken in the sense of moral goodness,
and ffjf,, tho persuasible suggests itself, is taken in an
active sense, R- ft Jft ft B JK ft *<> Kuan.
UK 1& jit ftil -&&gt; L to urge themselves to virtue.
Let him 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, tune 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
P rince eleve aux charges les hommes 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
CONEINED 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 g g N XXI. i, where
171
II. XXI, XXII. THE ANALECTS.
a minister is appointed in consequence of his exhibition of
these qualities, the extension of \vh. makes good govern
ment, as the State is but an extension of the family. J&
K ft 5fc> Are to be exhibited in the holder (or affairs)
of office. ^ Jt> \Vhy should THAT $ (JJl ) be
deemed 3$ jgfc to be exercising government. Kuan. Jg
= (S ffl #;* = > c. }L T- * fi *f
Jg^ 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
benevolcntiam in fratres, extencle 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 ne
prcnez vous aucunc part au gouvt? Fairc regner la
vertu dans sa famille par son exemple, c est aussi gouver-
ncr. Remplir une charge, est-cc la seule maniere dc
prcndre part au gouvt?
CHAPTER XXII, GOOD FAITH THE LINK
BETWEEN A MAN ANT) HIS PROGRESS, fg,
A man standing by his word, reliable, faithful. The ft
fft says : As $ or <j% is the link connecting ( ftj Jg )
the ox or horse to the carriage, so fff is the link connect
ing man and man r_i A *H f% ^ C Thc * *
172
THE ANALECTS. II. XX, XXI.
it
n IK- wi & 2. &.
WL IP] & Ul ift
T != TL = ffi to
B =- M flij
%
flij ^
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 \vith the remark : " Why, Sir,
are you not in the public service?" 2. The
Master answered : " Does not the Book of
History say concerning filial duty, But
i73
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 /J> Ip was a carriage to ride in, drawn by a pair of
horses attached to a pole. The jg and the $[ to k the
place, at the opposite end of the shaft, of our modern
splinter-bar, or \vhifflc-tree, being the cross-bar to wh. the
animals were attached ; in the former case it ( jgi ) seems to
have been attached to the two shafts, in the latter case
( $)[ ) 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, igio $& SS
K * *H a m * #o ee, e mi
j;jt $g ^ ^ L truthfulness etc. How can a large
caniage 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 magnum
plaustrum sine bourn jugo, ct parvus currus sine equorum
jugo. K. good faith. A cart without a yoke and a car
nage 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 Giving see Intro. V.
Jit while meaning a generation of 30 years is here usually
interpreted by dynasty, viz. C. 3 -ft %j t& Q fo
.@ -- jilr^ \Vhen a royal line of different surname from
its predecessor receives its (Divine) appointment it forms a
jU; dynasty. L. whether the affairs of ten ages after
could be known. /. an decem dynastiarum detur
praenoto. K. the state of the civilisation of the world.
174
THE ANALECTS. II. XXI, XXII, XXIII.
-tt
-HI
pi m m A
+ * B5
flfc <SJ * &
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
II. XXIII, XXIV. THE ANAI.KCTS.
Couv. ce que feraient les cnipcrcurs dc dix dyn. suc-
cessives.
- H /I* ( or $5) and IS wcrc thc threc k rrcat cl > n -
of antiquity. Conf. answers that thc main principles of
society are inalterable. C. $? 8FJ H IB S tt\
\\ hat are perpetuated are the three bonds of society and
the five cardinal virtues, i.e. the bonds between JJ and \\\^
and : JF> ^ and ^ ; and thc virtues f- f jpS ^
fg^ Non-essentials may change, e.g. >C $ and ififj 1SU
but not the essentials Kuan, ffi^ft ^; S^jH ^>
L. followed the regulations of the Hea ; wherein it took
from or added to them may be known Some other
may follow the Chow, but tlio it should be at the distance
of a hundred ages, its affairs may be known. /,. Yin in-
nitebatur in dynastias Ilia principles, etc. qure forte
succedcnt dyn. Tcheou, licet centum essent dyn., possunt
sciri. K. The present Chou d)-n. adopted the civilisation
of the Mouse of Yin ; what modification, etc. Perhaps
some other may hereafter etc ; but should that happen a
hundred generations after this, etc. Couv. La dyn. cles
Tcheou a adopte les prescriptions de la dyn. des In, etc.
CHAPTKR XXIV. SYCOPHANCY AND PUSIL
LANIMITY. I. jU nicans - disembodied spirit, i.e.
the manes of one s ancestors. Kuan. A E 33 )U> C.
2f- 3l : J5? i& % Z- &&gt; Xot a s P irit hc ought to wor-
-hip. ji 3-: 5R Si -lll> Currying favour, toadying. K. ^
!/_$, ^C>, L. I or i nian to sacrifice to a spirit \\h. does
not belong to him is flattery. 7,. )U genius, jj$ adulatio.
K. To \vorshi[) a spirit to whom one is not bound by a
real feeling of duty or respect is idolatry.
THE ANALECTS. II. XXIII, XXIV
1t
m
* ?! K WL ffi =?--
*n Uc if ^ .
!N m H ffr nj jR
5a %( & iii ^
ifn . Sfi "RT /a S
t W ^P E II
tt
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
177
II. XXIV. THE ANALECTS.
2. Kuan, gg E flK ffj Duty. L.K. What is right.
Z. esse aequum. Couv. une chose qu il sait etre do son
devoir. IQ^ L.K. Couv. courage. Z. fortitudine-
178
THE ANALECTS. II. XXIV.
-tii
is sycophancy. 2. To see the right and not
do it is cowardice."
III. 1.
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 I. USURPATION OE RITES LEADS
TO USURPATION OE RIGHTS. Date circ. 515 B.C.
The 2J % and ^ families were all descendants of Duke
I luan /| ; if 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 C omm. say. If he could
bear to do this he could bear to anything ; even to murder
his parent or his prince. As to the A $ 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
1 80
III. I, II.
The Analects.
VOLUME II.
BOOK III.
K . =P. E & 8 it ft
A
IF * * *
* >
T
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 :
181
Ill- I, II. THE ANALECTS.
wands with pheasants tail feathers attached, as the f# ^
still do at the Conf. sacrifices. Z. makes the remark of
Conf. begin with ^ J^ but the Comm. are against such
an interpretation. J formerly meant $J^ but is now
used for a married woman s paternal surname. Another
interpretation of & pj & etc. is. If this can be borne
what may not be borne ! L. eight rows of pantomimes in
his area etc. Z. octo choros 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 chantaicnt
dans le cour S il ose se permettre un tel abus, etc.
CHAPTER II. A VERSE THAT DID NOT FIT.
The H ^ were the three noble families of Lu, cadets of
the ducal house, known as ] $^ ^ Jg and ^ ^ >
L. They assembled together, as descendants of Duke
Huan, in one temple. To this temple belonged the gj
named in last chapter, wh. is called ^ J gs^ because
circumstances had concurred to make ^ J the chief of
the three families. For the $ (|f ) Ode wh. they impro
perly used see J$ |g Ft IV. Bk I (ii) Ode vii. C. jfg
& W: lift % it ffl. &3 The withdrawal of the utensils
at the close of the sacrifice, ffi, $J) ^ o Aiding, ffi
&, fft & -tiLo Princes, or nobles. J ^ gg JS
S> Profound and far-away, exalted, absorbed ; L. pro
found and grave ; Z. religione plenus ; K. august ;
Couv. tres rcspectueuse. The ^ is translated nonnisi by
Z ; and by tons and solomodo by Couv. ; but it seems
better treated as a euphonic auxiliary ; Kuan interprets
by jg ^ L while the vessels were being removed,
182
THE ANALECTS. III. III. IV.
Assisting are the princes, the Emp. looks etc. Z ad
tollendam sac rificii mensam quomodo usu rpatu r 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. A ffi) etc. A man yet without
as to gg what? For {^ gg and see Intro VIII.
C. jjjit *J| 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 ;. t fo how are you to
teach him fi ^ ? L. If a man be without the virtues
proper to humanity what has he to do with the rites of
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, jjjg Intro
VIII. ; has two meanings f& ; and ;fc j& (fj ^
/f& ^1 would give " the radical principles in ceremonies/
but the & H| interprets it here by ^ jfe^ 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. $fc " An exclamation of praise or surprise " Wms.
183
III. IV, V. THE ANALECTS.
Kuan. 28 fll #j P ^ C. Conf. ^ :j(: $\ magnified
his question, for he who understood the ^(C would find
therein the whole body of li, jjig ;> - fjg^ LZ. idem.
K. That is a very great question. Couv. Oh ! que cette
question est importante !
3. $1 :H: 5| Rather then be lavish better be frugal.
jj is of two kinds, | and [^^ felicitous and infelicitous.
Here as contrasted with jj(jj it is taken by the jfjjj jfj*
comni. to refer to " jfi[ felicitous occasions, e.g. -^ j($
^ Capping (when coming of age), marriage, and sacrifices.
^- |> in -tiLo control, attend to; e.g. Mencius VII. I.
23. g :R IB Kgf " Let them carefully cultivate their
grain fields and flax fields." Kuan. ^ , tfj iji f|: #,
C. The golden mean betueen lavishness and economy,
between ceremoniousness and excessive grief, is the desi
deratum. The external rites should symbolise the internal
emotion, for ^fe ^f ^ J JM $. fl %l reality takes prece
dence of expression, and ^J 75 K ^. ^- -liL>, 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
pracstat 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 micux roster en-dec.a des
limites que de les depasser, la douleur qu un appa-
roil pompeux.
CHAPTER V.UXCIVILISK1) ORD1CR BiaTKR
Tl IAN CIVILISED ANARCI IY. An alternative interp.
is : The I Ti with their princes are not in the bereft
184
THE ANALECTS. III. Ill, IV.
m E
$: to it S H
1 M A
& iii tfe 11 1*1 A M
-til $ fnl M *
o
" * Assisted by princes and noblemen,
Solemnly stands the Son of
Heaven, -
What application can this have in the Hall
of the three Families ! "
CHAPTER III.- -The Master said : " 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 answ r ered :
" A great question indeed ! 3. In ceremo-
185
III. V, VI. THE ANALECTS.
condition of all our Summer Land. ^ the tribes to the
n - c - (& tf says w.) i /c those to the n. The ancient
comm. interpret ^ #n by " are still not equal to," but the
modern by ^ fJ[ simply " not as." The fe f says
I5\ ?& -liLo the many, all, i.e. multitudinous. J^ ^
-tilo g rca t. C. t, # jht # M Jflo anciently inter
changed with ft, -? |g BJ gL jjjj H Q 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
occidentals et boreales etc. non sicut frequentissimi Sinae
qui non habent. K. The heathen hordes of the N. and
K whereas now in China respect for authority no
longer exists anywhere. Couv. Les barbares de 1 orient
etc. sont moins miserablcs que les nombreux peuples de la
China ne reconnaissant plus de prince.
CIIAPTKR VI. THK GODS ARE ABOVE BRI-
B1<:S. Date about B.C. 480. ^ fo see III. i. .$ /fj
A disciple of Conf. in tlie service of the Chi family, v.
Intro. V. C. jj^ f^ ^ ro the name of a sacrifice. ^
l)| the chief of the 3 ^ the five great mtns of China,
situated in Lu, now Shantung, two miles north of ^ %
/f^> The sacrifice to this mountain was a ducal privilege,
cf. ill. i. ?i -f- & 3c ijfi ^ ^ fi rt tU ji|
The worshi[) of heaven and earth belong to the limp., that
of the hills and rivers in a principality to its prince, hence
the action of ^ J% was a usurpation and useless^ as jpfjl
^ ff. ijfc ;fiS>, the gods take no enjo)-ment in improper
offerings. & - J o ^ ct c. cf. II. 8. "have you said "
etc. For I. in Fang see preceding cap. i.e. Lin Fang had
1 86
THE ANALECTS. III. y, VI
m
=?
1 Rg ii ft in
* *& 0| ^ ^
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:
14 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
187
III. VI, VII. THE ANALECTS.
just learnt the foundation principles of jg 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. I leu !
ergone dicetur ncc 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 Ksprits sont moins intelligent*
que L.F.
CHAPTER VII. A GENTLEMAN IS NEVER
CONTENTIOUS. 3* ^ Intro VIII. Here described
as f T fi\ A> a lover of virtue, & ^ M. ?P of
calm mind and unruffled spirit |ff. Jjjf q$ nothing in wh.
he contends. Kuan 4jK ^ g$ or jft ^ strive for
mastery, or precedence. $. & $ sp jf he must, shall it
be in archery? Kuan. j n & j i$ ffi flfc ^- ffi (ft j&
I*\ & M Y5? ffj 11$ M Hlo IK S ive P^ce to ;
Kuan. ^ A J Jt fto *% and fg apply to Jj % f and
0:^ Archery was of three kinds, ^C M> ft Af and $B
M> The ^ according to ^ fg may be called Court
Archery, the ft military archery, being confined to -j;
officers, the Jje recreation archery. Tlie rules were similar
in all. In the ^ Jj.]- three sets of competitors advanced
together to the shooting pavilion ^^ each set consisting of
3 men. J he 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
188
THE ANALECTS. III. VI, VII, VIII.
A -b
1W -T" iS ^ T- n &
a s- T i^
in
cannot," he replied. "Alas!" said the
Master, " is that not saying that the Spirit of
Mount T ai is not equal to Lin Fang?"
CHAPTER VII. The Master said :-
"A gentleman never contends in anything
he does. 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 :-
11 What is the meaning of the passage,
189
III. VII, VIII. THE ANALECTS.
contendat ; si plane cssct, nonne in sagittando foret ? At
salutat obsequcntcr 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 scrait certainement quand il tire a
1 arc. (Avant la lutte), il salue humblement ses aclver-
saires, et monte a 1 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 $L f$^ poems excluded from the Odes by Conf. ;
but its first two stanzas appear in Odes I. v. 3. What
artful smiling dimples ! What splendid eyes well defined !
A plain ground taken for colouring ! Tzu Hsia s difficulty
was with the Jjl $^ which he read " regarded as," instead
of " can be," or " to be used for." C. ^ Jj |J :it /
ffi &. % tSb C. [UK H * ft # 4!!o Good
definition of pupil and sclerotic. ^ o #} itli i: 3
^JL 3 The white ground, the basis of the painting, - ft^
& & -j& , f r rf) tilo Tlle 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, I low
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.
K
B ? d m ^ ^ f ^
t
o o o
^ If 1% II H $J
3E
d
-T
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
191
III. VIII, IX. THE ANALECTS.
Un sourire agreable plise elegamment Ics coins de sa
bouche, etc.
2- C. ft $*& Ij - & ft *, & *J $
^, 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. I. 15. C. nig & a fg f Li de
mands integrity as its basis. ^ISo J(t i -tilo To expand
so to speak. Kuan, ffl ^ ,fr ffi ; Also Jj X >f> &
* ffl 3E fiS, & * ffl fJ ^> ftt & To 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/EOLOGICAL LA
MENT. Hsiadyn. B.C. 22051767; Yin 17661123.
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 // to ancient Greek civilisation, and Ch i to modern
Greece ; also Yin to ancient Rome, and Sung to modern
Italy. C. ^ ^ ^ To witness to, but an old comm.
interprets by ; %, completes it. X , -ft $f -tfeo ca ~
nons, records. JgfU f -liL-, The & says: jg ^ $1]
&-^^^m^ J \& n w * ja * AO 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
& flij ft 5fc IS
5 * X H
s a ai JE a 5
^ IE it a ic Rg
^ it til -Hi m
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."
193
III. IX, X, XI. THE ANALECTS.
sufficiently attest my words, etc. Z. dynastiao Hia ritus.
K. I can tell you of the state of the arts and civilisation
etc. Couv. Je puis cxposer les ceremonies etc.
CHAPTER X. RITKS USURPED A GRIEVAN
CE TO THE RIGHTEOUS. fl fjfc jfi jfij ft #
From after the outpouring and onwards. C. The ^f
(v. next cap.) was a sacrifice offered, it is said, once in 5
years to the manes of the primal ancestor ^ jjjQ 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 meritorious service of Duke Chou of
Eu, his nephew, the Emp. Ch eng ($ son of J), had
granted him the use of imperial rites. After the libation
inviting the presence of the spirits {$ jfif]l 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 OE
RELIGION MAKES GOVERNMENT EASY, jjif is
applied to several sacrifices, but here and in last cap. q. v.
it is referred to the ^ r quinquennial sacrifice. C. ^fc
M ^ & J)l 4, ...... >f> 3E ^ jjifc There was no
profounder way amongst the ancient kings for transmitting
194
THE ANALECTS. III. XI, XII.
m m a
iff
T
CHAPTER XL 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 ;|^
wherein he who failed in kindness, sonship, sincerity and
reverence was unfit to associate none but a king- might
offer it. fa jf,g fft ^j a M ^ BB n m ^ &
ffi) Jp ^ T ^ Ifi ^o H C who understood the jff^
would understand all principles, his sincerity would be
perfect, and to rule the Empire would not be difficult. C.
asks in surprise if we are to infer from Confs answer that
there was anything he really did not know ! ife A >K
Jifc S M # 0? ^ %\\ -tiL fiico IIc could not explain
without reflecting on the impropriety of the Duke of Lu in
maintaining this sacrifice. ;, jfi The position of him
who knew in regard to the Empire, Jf: ${j it would be
etc. 75 is interpreted by /ji^ L. would find it as easy
to govern the empire as to look on this. Z. qui sciret
ejus significationem, quoad imperil res, is nonne quasi
respiceret in hoc ? K. as easy to rule the world etc.
Couv. Celui qui le saurait, n atirait pas plus de difficulte a
gouverner Tempi re qu a regarcler ccci.
CHAPTER XII. Til 1C DOCTRINE OF THE
REAL PRESENCE, i. C. ^ T- , * 3fc SH
tfLo ft W ft 9\> fi liLc ] V ft i- s meant sacrifice to
ancestors, by $$ jfiljl is meant sacrifice to spirits other than
those of ancestors (nature worship). The principle exhibit
ed in the former worship is i^ in the latter JJj^ C.
thinks the disciples here record the Sage s mode of worship.
The text itself sheds no light thereon. L. lie sacrificed
to the dead etc. /. Parental >at sicut adessent : litabat
spiritibus etc. K. worshipped the dead as if he actually
felt the presence of etc. Couv. faisait des offrandes a ses
196
THE ANALECTS. III. XII, XIII.
parents defunts et aux Esprits tutelaires, comme s il les
avait vus presents.
2. Note |5f o 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. j$ 3$ J jjj
3 J&o 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 XIII. OFFENCE AGAINST THE
SUPREME CLOSES EVERY OTHER DOOR.
Wang-sun was a powerful officer of Wei $},, who by this
question sought to induce Conf. to pay court to himself as
one actually more powerful than his master. Amongst the
household gods the J^ occupied the post of greatest
honour, in the s. w. corner of the hall ; the U occupied a
humble unseen position in the kitchen, yet it was the more
useful and influential post. The 5 lares et penates were,
the ^ wh. guarded the doors, the |g or kitchen god,
the 4 j|J for the apartments, the P*j for the gates, the
ff for the hall. The J>L was additional, and was the most
honoured, as at the sacrifices to the others the offerings
were afterwards spread before it and an effigy, or living
person, was enthroned to receive the honours. L. It is
better to pay court to the furnace than to the s. w. corner.
Z. potius quam eblandiri apud spiritum aulre, foci.
K. the God of the Hearth than to the God of the House.
197
III. XIII, XIV. THE ANALECTS.
Couv. au dieu de foyer qu aux esprits tutelaires des
cndroits les plus retires de la maison.
2. One of the loftiest utterances of Conf. C. here
interprets, ^ g[) JJ & JI; ft 4$ $} Heaven is Liw,
unequalled in honour ; and to infringe the Law $jft fig is
to sin against Heaven. Legge somewhat needlessly critices
this definition, for elsewhere Chutzu describes ^ by Q:
-tfin#:*f^ ?Co He Who is above as
Lord is also (called) Heaven. The g fg defines the
terms by ^ fllj ^ J5/ r ^ ^ gg fljj 4[ff. gf ^ ft Q
Heaven embraces all things, Law pervades all things ; and
says of him who sins against Heaven ^ 4jl jf f| J^Jt ^
^P "OS Where indeed can be pray for pardon for his
sins ? L. I le who offends against Heaven has none to
whom he can pray. Z. committans 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 1 entremise d aucun
Esprit.
CHAPTER XIV. THE LESSONS OF HISTORY.
By JJ] the founders of the clyn. are meant. C. ^^ $
-tiLo ~. {^\ Jl J$ .]\l What they surveyed was the
jgj wh. they revised Jg g A L. Chow had the advan
tage of viewing the two past clyns. 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.
ft ? 5c &
IB & * SI
IB JS 0f &| M
^ ^ * ^ II 1
CHAPTER XIIL i. Wang-sun Chia
efiqu 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
III. 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 ^
(>fc) J6I was thc chapel to J|] 2V first dukc of Chou tffc
^*L : ?ifi:i$AMtft& -lilo The occasion
ivas on Conf, first entering office, when he went to assist at
the sacrifices, ^p a town of Lu formerly governed by
Confs father, ffc ft S 75 fff M HBt &o
What is understood by Li is the utmost reverence and
circumspection. L. who will say that the son of
knows the rules of propriety. Z. quis dicet filium
cognoscere ritus ? ...hoc ritus est. K. first attended
the service at the State Cathedral (Anc. Temple of the
reigning prince) he enquired as to what he should do at
every stage of the service Who tells me that the son
of the plebeian of Ts ow is a man who knows the correct
forms ? Couv. Dira-t-on que le fils du citoyen de Tcheou
connait les rites.
CHAPTER XVI. BRUTE FORCE A SIGN OF
DEGENERATE CIVILISATION. Or, The rules of
the ancients did not lay stress on (piercing) the target, for
all men are not of equal strength. There were several
schools of archery, the one here referred to being the
Courtesy archery, wherein the essential was accuracy
rather than force. The opening words arc found in the Li
Chi m IS, n W par- 315- C. , ? ^ By skin
is meant the leather, ft {. m &$ ft K * ft
69 $? IB SI -tiLo Behind the cloth target a piece of
leather was perched in the middle, wh. was considered the
bullseye, and called the goose. When King Wu had
200
THE ANALECTS. III. XV, XVI.
A
^ -til ^ A A RH ^
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 ofTsou
knows the correct forms ? On entering the
Grand Temple he asks about everything."
The Master hearing (of) it remarked : "This
too is correct form."
CHAPTER XVI. The Master said :-
" In archery (piercing) the target is not the
201
III. XVI, XVII. THE ANALECTS.
overcome the $j 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
rnerite ne consistc pas a transpercer.
CHAPTER XVIL BETTER FORMALITY THAN
NOTHING AT ALL. i. % means to inform by way
of prayer. Kuan ^ ^ jigj The first day of the moon.
g| A living sheep. (C. / ^ Kuan ffi (ft ft PK
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 Tzii Kung wished to do away with as an
empty and costly form. L. wished to do away with the
offering of a sheep connected with the inauguration of the
first day of each month. Z. volt-bat abolere pro com-
monitione calcndarum offercnclam oveni. K. wanted to
dispense with the sheep etc. Couv. voulait supprimer
I usage etc.
2. Conf. would keep the office in hope of restoring the
202
THE ANALECTS. III. XVII, XVIII, XIX.
A A -b
^ PI s -it ML it
o * - b
E it m m
essential, for men are not of equal strength.
Such was the rule of yore."
CHAPTER XVII. i. TzuKung 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 XVIIL 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. $ %j f/f [IJ^ love in the sense of begrudge.
L. You love the sheep etc. V.. tu a mas illani ovum.
K. What you would save is the cost of the sheep. Couv.
vous tenez par economic a garder cette brehis ; moi, je
ticns a conscrver cctte ceremonie.
CHAPTER XVIII. HOMAGE DUBBED SER
VILITY. ^ jjig 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 with 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 flatter} . 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 cxactcmcnt toutes les
prescriptions. Lcs homines m accuscnt 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 [_,
: jF" ^J tU lnc Sage s name is given in full and " tui "
used out of respect to His Highness the Duke. C. ~%$
fjii K & us iw iii # ? , Ja &o If a p iincc 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.
7.. juxta ritus. cum fidelitate. K. Let the prince
treat his public servant with honour with loyalty.
Couv. Le prince doit commander ses sujets scion les
prescriptions, et les sujets doivent lui obeir avec iulelite.
204
THE ANALECTS. III. XX,
CHAPTER XX. LOVE S SWEET DREAM. C.
B-# M 2 A-* ft # R 2 A:* 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 hurtfuliy excessive. Z. laetetur
quin diffluat, mocrct sed sine sauciationc. K. passionate
but not sensual, melancholy but not morbid. Couv.
exprime la joie et non la license, la douleur ct non 1 abattc-
ment.
CHAPTER XXL A FOUR-IN-HAND CANNOT
CATCH UP FOOLISH WORDS, i. This was said
after Confs return from exile. Duke Ai B. C. 494-467.
ForTsai Wo v. Intro. V. jJJs >f; " spirits " and ^ "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. 3g suggests ^ hence (C) ffi ^ ?
flg | the appearance of fear. Cf. J III. ii. 5. ^
ffl fa IK ^f Sto Trie disobedient shall be slain before
the land altars. But this is the threat of the Hsia Founder,
K S tf. th e great Yu pj, $ A and $ A 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, lit 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 plantcnt des chataigniers, afin d inspirer au peuple la
crainte et la terreur.
2. c. it ijj. ft! gtHI*jS;M^ffie*^
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
* -
o
P^ ~E^ [&H is. ?&f -S*
pj <$< lypJ 8@ ^1 /a
n ^
S 2.
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
III. XXI, XXII. THE ANALECTS.
his foolish remark wh. might arouse in his prince a spirit ol
cruelty, g ft -& , &Q L . Thillgs lhat arc done jt js
needless to speak about ; had their course remon
strate about; past, to blame. Z proclinates
res ne cxprobes ; cum transactc fucrint, ne crimineris. K.
It is useless to speak of a thing that is clone ; 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 dejd trcs avances, ni de blamcr ce
qui est passe.
CHAPTER XXII. A GREAT MAN, OF LIMIT
ED RANGE, i. ^ ^ name Jj -^ dlcd B . c
645. A native of the ^ 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 *g -^ has been falsely attributed to
him (Giles Biog. Die.) " One of the most famous names
in Chinese history " (L). " It is curious tliat Kuan Chung,
the Bismarck of ancient China adopted the same motto in
politics as etc. Do ut des: & Jft ffr |,L " (K ).
C - Wl K M became (virtual) leader of the barons, i. e.
was "the first and greatest of the five pa (fg or $}),
leaders of the princes of the empire under the Chow dyn "
(L). 2S sce II- 12, but here, talents, calibre. L. Small
indeed was the capacity of K C. /. illius capacitas proh
quam exigua ! by no means a great-minded man !
Couv. One K. C. a 1 esprit etroit !
2. economical, sparing. C. H IS g : ^ , The name
of a terrace, or tower, a palatial resort. An older view
is that by H gfj three wives (or marriages) is meant.
l .S
208
THE ANALECTS. III. XXI, XXII,
& ifc
* $ *S ft
fix t-J T i2i <- EC <TH
o
o
> -
o
fl S IE ^5 "T s 3R A
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.-- 1. The Master
said : " The calibre of Kuan Chung s mind
209
III. XXII, XXIII. THE ANALECTS.
%. 15 ^ fjB 41 W> - A B? ft V, 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, gj pluralism.
L. Was K. C. parsimonious ? Kuan had the San Kwei,
and his officers etc. Z. parcus. 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 cst pas charge de deux
emploies.
3- f& JW> C. says the interlocutor suggests that
K. C. did not practise economy because he knew what
etiquette demanded. }=^ ; &= ; g % ft pj #
~& ft 9\- -tlLo Erected screens at the gates to shelter the
inside and outside. %fgf $} friendly meeting. The
J 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 g)(- g#| ffc S H J R S
6^ 3t- Jl> 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.
diathy ro obstruit januam invertendes poculis rcpositor-
ium. K. walls built before their palace gates when
two reigning princes meet, each has a special buffet. Couv.
Quand les princes out une entrevue amicale, ils ont une
credence sur laquelle on renverse les coupes.
CHAPTER XX1IL CONFUCIUS TEACHES THE
210
THE ANALECTS. III. XXII.
Jx ft % W
IE $r m &
was but limited ! " 2. Some one observed :-
11 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, Kuan too used such a cup-
211
III. XXIII, XXIV. THE ANALECTS.
BAND MASTER. The blind were the professional
musicians of old. f] : . $j$ to perform a musical p : ece. C.
S/K ^ -O/o Inform. ^ (= : JO fliji , ^ g o The
director of Music. Music was elecadant in the days of
Conf. hence his discourse. ^ fo J\l o together. {
($$) & -liL !<-* go, grow, swell out. J4u f|I &o nar ~
mony. 4$, fljj & brilliance, f^ fa $g ^ g ^
without break. ^c^|g^--j^^!L the grand conclu
sion. The ij] adverbial 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 wh. 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, thus to the end. Couv. Lcs regies
sont faciles a connaitre. Lcs divers instruments com-
mencent par jouer tout ensemble : ils jouent en suite
d accord, distinctenient et sans interruption, etc.
CHA1TKR XX1V.THK TOCSIN OF THE EM-
PIKE. This incident occurred during the Sage s second
exile, but the elate is uncertain, v. Intro, p. 45. The first
;> is posscsive, On a chiintzu s arriving etc. C. fjg
was a border town of the \fa State, now supposed to be in
m *J Hf KI FJi m Hoiian prov. % A, ? SI
212
THE ANALECTS. III. XXII, XXIII, XXIV.
1i & 2. & =f if R
^
IB ^ ill #P "] ^ ^p R
>*LJ /7A ^
" o
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 <fo so har
moniously, with clearness of tone, and
continuity of time, and so on to its con
clusion."
CHAPTER XXIV. The Officer in
213
III. XXIV, XXV. THE ANALECTS.
1g An officer in charge of a frontier pass, ist and 3rd-
J read hsien " = }{fi f ffi jj to introduce, or be in
troduccd. Kuan T Jl _h ft it So C. fj ^ gt o
Kuan, fg ^7 $j Ao ^- (> 5fe f -tiLo L sc office,
i. e. the prince of Wei, as is supposed, having failed to
employ him. /fv $|> ife D /fc i*i\ A metal bell with a
wooden tongue, M & %t W W\ 81 \& W ^F< &&gt; used
to warn the people on the promulgation of important notifi
cations. Another interp. is ;fc $| 0f j;jl ffij JS" Jtt K>
a bell used to guide people on the right road. I.. 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 tmth 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-
nabulum. 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. gg = $g |J) was a piece attributed
to the Emp. Shun Jf: K C. r 25 5-2205. Wu, or The
Conquest, (C. jjf / jfi^ gL p lt^> the overthrow of
woe and disorder) was attributed to King Wu ^ 5 B.C.
214
THE ANALECTS. III. XXIV.
o
a m
^ ^ ^ iF Jt * ^
fi ^1 T. fir . r
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 fa] 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. Jg ft jg A t&
0, %L 3$ ^> 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. & $& 3 # %\\ &. fil % V& &
ffi ff 2, ffi $i 7$> 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. tencntem summ.v
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 poiw
juger la conduitc d un homme etc.
216
THF ANALECTS. III. XXV, XXVI.
-UL JLL
T* |T
pi CL gl ^ffi
^ wl
m is
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 XXVI. The Master said :-
" High station filled without magnanimity,
religious observances performed without
reverence, and mourning conducted with
out grief, from what standpoint shall I view
such ways 1 "
217
The Analects.
VOLUME II.
BOOK IV.
CONCERNING VIRTUE.
CONTENTS. As $ Education is the subject of Book
I, ^ sonship and $fj brotherliness being its two radical
elements ; as |E government, the principal constituent of
which is self-control, is the subject of Book II ; as also jji
*J| order and music, the essentials of which are respect and
harmony, constitute the subjects of Book III ; so fH 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 J|i under the Chou dyn. consisted of 25
families, i.e. of 5 jSJS of 5 families each, ffi ls interpreted
by : |?< It is natural to read ffi ffi as " become wise,"
but such is not the accepted view. Kuan. ffi^ j|f flj [
C. He who does not choose to live in virtuous surround
ing 8 fflr 3fe 3C & ft * >fr> 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
humanitatis sedem, qui censetur sapere ? K. It is the
moral life of etc. He is not an intelligent man, who etc.
218
The Analects.
VOLUME II.
BOOK IV.
t
fci n n t t c
?y t: ^ ^ If si
CHAPTER I 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 :
man without Virtue cannot long abide in
adversity, nor can he long abide in happi-
219
IV. II, III. THE ANALECTS.
Couv. Un bon voisinage est celui ou regne la probite.
Pourrait-on appelcr sage etc.
CHAPTER II. THE CONTENTMENT OF
VIRTUE. $| if^K or cannot abide adversity. C.
$K SI S &&gt; straitened, ^i] ?g fi.&* covet - The
virtuousless H$&&X$!i&&<t if long in adver
sity casts off restraint, if long in prosperity goes to excess.
But the virtuous ^ : l jjjj $H )T -T> $S rests in his
virtue [and has no aim outside it. As to the wise fllj ^lj
fib |H lM ^f> I? 0? ^i* l le counts it gain to be virtuous,
and holds fast to whatever of it he has attained. L. " ^<
pj may not, /p ffg 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. destitutes
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 1 opulence trouve son bonheur clans
la vertu ; n ambitionne quo le tresor de la vertu.
CHAPTER III. ONLY THE GOOD CAN LOVE
AND HATE. C. tf ; S B $k only. ^ $g %l
fo t & ffi ^ t W $- Eor a man must be without
selfishness before he can love or hate his fellowmen aright.
L. It is only the truly virtuous man who can love, or
who can hate, others. Z. Solum virtute pracditus potest
amare 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 1 homnic vertucux sait aimer et hair les
hommes comme il convient.
CHAPTER IV. TO WILL VIRTUE IS TO BE
FREE FROM VICE. ^ C. f$ fa Really, or, If
really ; Kuan | Jffo C. * % >fr 2, ffi 2, By
.will is meant the aim (0f ;) of the heart. |n ^ A 4jl
& m 2, # do no evil. $ R tf #/ jg * fc *
# A * */& B ft IK M & 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 malt 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. ffi , The first is ^ff ^ retain them,
the second ffi & 2, leave them, f? ^ Z & *S ft
Bn 5 Jt fil -& in jlto In tllis wa y does a man f
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!
IV. V, VI. THE ANALECTS.
Couv. La pauvrete et 1 abjection sont en horreur aux
homines ; si ellcs vous viennent, meme sans aucune faute
dc votrc part, ne les fuyez pas.
2. s$ ^ HOW ! c. % -T ffr pjt $ 3* ^ ja at-
t -&O 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 lo the name
of a wise man. Couv. Si 1 homme sage etc. comment
soutiendra-t-il son titre de sage ?
3- C. jjg & ;ff fS m o For the brief period
of a meal. ^ #> ;: i #/ il BJh Times of
haste and flurry, ffl f$^ iffl ffi flt tffi K?- Circum
stances of upheaval or exile. Such is the spirit of the
chun-tzu in regard to the acceptance JJ^ or rejection ^ %
of wealth, rank and all things. L. The sup. man does
not even etc. act contrary to virtue etc. Z. in repentiuis
casibus profecto in ea cst, 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 clanger and peril, he always clings to it.
Couv. II y demeure toujours, meme an milieu des affaires
les plus pressantes, meme au milieu des plus grandes
troubles.
CHAPTER VI. THE TRUE LOVER OF VIRTUE
AND HATER OF VICE. i. C. JF tl ff JJ l!
t^JP3eTiKi;*iJH in ;>o 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. II, III, IV, V
E m =
&. A -T- & ^ #? 7 t
o
it B MB AH
-
m w u ^ ^ tg -HI
^ sit nt m ^ M t
o
m ft ^ A
> o
^ * Ji t: ffi
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 onVirtue will
do no evil."
CHAPTER V. i. The Master said:
" Wealth and rank are what men desire, but
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
H man who really loves a moral life etc. One who really
hates an immoral life would be a moral man \vho would
not allow anything the least immoral in his life. Couv.
Cclui qui aime vraimewt la vcrtu la prcferc a toute autre
chose ; celui qui hait sincercment le vice, cultive la vcrtu,
et fuit toute attaint du mal.
2. C. {H m m ffi ffn 3> * So Altho 1 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 travaille
de toutes ses forces a pratiquer la vertu un jour entier ?
3- C. g^ |J p] A particle of doubt. L. Should
there possibly be any such case, I have not seen it. Z.
forte id extitit ; sed ego nonrlum 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 KNOV\ N
FROM HIS FAULTS. J^~ Exceed, transgress, fault.
C. ^ 7- %. K ^ A fit ^ K mo The
chuntzu errs through generosity, the petty man through
selfishness. f f 3 K % /h A B K & The
chuntzu errs through kindness, the inferior man through
callousness. E. The faults of men are characteristic of
the class to which they belong. By observing a man s
224
THE ANALECTS. IV. V.
SS ~ $l 3$L -zt IM A
i^Ei l_ 7{V Qlik - 4>A y\
o
*l
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."
225
IV. VII, VIII, IX. THE ANALECTS.
faults it may be known that he is virtuous. Z. Homines
excedunt singuli in suo genere : observa cxccssus, et sic
scies corclia virtutem. K. Men s faults arc characteristic.
By observing a man s failings you can judge of his moral
character. Couv. Chaque classe d hommcs tombe dans
un execs qui lui est particulier.
CHAPTER VIIL MY LIFE TO READ THE
RIDDEE ! Or, He who hears etc. may etc. The Comms
holding Conf. to be all-wise, (^ jf[j -{] ;), a veritable
Baddha, are unwilling to recognise this saying as an
expression of the Sage s personal yearning for Eight. 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. fnj ^ interprets : If in the morning
I heard that right principles prevailed I could die the same
evening. J % Iff. % & $c ; Qi 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 mori licebit.
K. When a man has learnt wisdom in the morning, he
may be content to die in the evening before the sun sets.
Couv. Celui qui le matin a compris les enseignements de la
sagesse, le soir pent mourir content.
CHAPTER IX. SHABBY AND UNASHAMED.
-JZ A man of education, a student. & with, g discuss, =
to discuss with. E. A scholar whose mind is set on
truth, and who is ashamed etc. E. literatus intendens in
sapientiam, et tamen erubescens etc. K. It is useless to
226
THE ANALECTS. IV. VI.
?\
ft ff *
t t # EI
B ^ t ftH ^ *
^ /n * ui t
?Jc ft ^ ^ ft ft ^T
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 Virtue 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, XI. THE ANALECTS.
speak to a gentleman who wants to give himself up to
serious studies, and who yet etc. Couv. un hommc qui
se livre a 1 etude de la sagesse etc. ne merite pas de recevoir
mcs enseignements.
CHAPTER X. PRINCIPLE AND PREJUDICE.
j$j destination, towards. C. says means ]&f. ^ determi
nation for, and J^C is ^ ~f!f determination against, or ($$
j) by nj and / J respectively; M TJ]" M 7 TJj no
I shalls or I shall nots ; i.e. every course shall be tested
by the law of right. Kuan, jg gfc - % J if
ftt 69 28 So The phrase ft 2. fL J 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." JUL along
with, y& C. interprets as $ 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 adhaerct. 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 1 empire, le sage ne vent 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. ~]\
dh > /h A> sec Intro. VIII. C. |g ^ ^ ^ ^ fff
& 3$ ?i T"o ^ delight in goodness and dislike its
opposite is the mark of the chuntzu. ftj ^C $f ^J $ft &
S ^h AO Unworthy ease and aiming at all he can
THE ANAICTS. IV. VI, VII, VIH.
A f/- f ::: :^^:^ : ^Z
. fc. -T Z:, W *
Vk If ^
would be insufficient. 3. If perchance there
be such I have never seen him."
CHAPTER VII. The Master said: "A
man s faults all conform to his type of mind.
Observe his faults and you may know his
virtues."
CHAPTER VIIL The Master said:
"He who heard the Truth in the morning
might die content in the evening."
229
IV. XI, XII, XIII. THE ANALECTS.
get, this is the mark of the inferior man. fg, /$ ^ -{U^
Cherish, means to keep in mind, fj| f& |{j ft J(: [fi] /fj
j iBr\ 1 maintain the virtue he has actually acquired,
fg ffl ffi W 11 & > Sunk in the comfort he
has laid hold of. JS ?flK g j Dread the law ; fg Ig ;
j| TflJ look for advantage. L. suggests earthly for
-^ ; 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
1 homme vulgaire, au bien-etre ; a observer les lois,
a s attirer des faveurs.
CHAPTER XII. SELFISHNESS BREEDS ANI
MOSITY. C. ^ fa 4o 5g ^ & ffi fij ft B ^
S K Ao 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, ft Bl Operate, ad
minister the State, jfl j8 fnj Like what is his Li. C.
Hi <K" lfi ^ K &O Deference is the essence (substance)
fpj ^f ft ^ jjfc $1^ Ho yu means no
230
THE ANALECTS. IV. IX, X, XI
^ tt & r<. * %
u "
B H T B *
m s &
1i SI HI V ft
ffi n ni ^ m ^ m
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 \vhat is right."
CHAPTER XL The Master said :
"The man of honour thinks of his character,
231
IV. XIII, XIV, XV. THE ANALECTS.
difficulty. * $5 JJiJ :Jt iJ HI etc., otherwise,
tho 1 his rules of etiquette be complete, 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 regnum ? tune quid negotii? tune 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 1 urbanite, quelle urbanite
peut-il avoir ?
CHAPTER XIV. NOT PLACE OR FAME, BUT
FITNESS FOR THEM. ^ &, being in the indicative
and not imperative mood, one would naturally render :
I will not be anxious, etc. but this is heterodoxy. C. $}
JSt-jfc fiH ffi &&gt; AC K fi ^ means, that whereby
he may stand in the position (desired). g -J 1 El ;& T
* K ffi * IM e ^. The philos. Ch eng says:
The wise man seeks for that wh. is within himself ; i.e.
seeks his satisfaction within. L. A man should say, I am
not concerned that I have no place, -..how I may fit
myself for one not known, I seek to be worthy to be
known. Z. ne angaris quod careas dignitate, sccl solli-
citus sis de eo oh quod eleveris. K. Be not concerned
that you are not known, but seek to do something to
deserve a reputation. Couv. Ne soyez pas en peine de
ce que personne nc vous connait ; travaillez a vons rend re
digne d etre connu.
CHAPTKR XV. CONFUCIAN MONISM : A
232
THE ANALECTS. IV. XI, XII, XIII.
fig f$ -T fir 7- it *
&. m a ffij A
II
o
II M y. ^ A
s w it m n s
^ ^ nS M B ^
-
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 XIII. 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
lV\ XV. THE ANAI.KCTS.
CONSCIENCE FOR SELF AND OTHERS, i. ^
name of Q ^ Intl - VJ1L P Interjection oh ! ^ J
.& (Kuan f fj4) like the stringing- together of cash,
beads etc. ft it - - H If > In my doctrines there
is one principle by which to thread them ; or, which runs
through them. C. If # ffi ^ B5 * M -lilo A
ready unhesitating response, ig A ^ >b }$ #8 *B
ifri S2 BS lib $ JH ^ ^ KD Thc niind of thc Sa s
may be summarised in one principle which satisfies every
demand, tho in practice it is of diversified application.
Tseng Tzii had discovered (f-,1f <g|) the various applications
< /[] jg) O f this law, and earnestly put them into practice
(jj ft ^.)> ^ ut ^ 1C ^ iad not > ct ^ earnt tncn " essential unity
* *n ac is - w> c - sa y s fl J ^ * ^
Ml * S BS ZS W ft & ^ ffi &3 The all answer
ing monism of the Sage may be likened to the absolute
unceasing sincerity of I leaven and Karth, whereby all
things find their right place. The ^ | is the principle,
fig; the ft ?!} :JI; 0f is the practice, /fl, So was it
with the Master s teaching. L. my doctrine is that of an
all-pervading unity. Z. mca agendi 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 seule chose qui embrace tout.
2. ifjj d % and ln;it is tllc cll(l or> tliat is all- ^
conscientiousness, ar.d ^/l consideration for others, tho
seemingly two are counted as one in essence. C. ;&
means $& ^^ , means fl| > the or.e intensive, thc
other extensive. & is the {ffl essence, or embodiment,
l its ffl manifestation. & is the ^ ig law of one s
234
THE ANALECTS. IV. XIV, XV.
E m
ft
a
tl Hi ^ ^
m H f W S * UK
o
*a> A .izi jg- -pr m AV
Wi y\ J^ ^a M J ;iu> W-
CHAPTER XIV. The Master said:
" One should not be concerned at 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
Tzti. 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 J the A JH the (same) law extended to
other men. JS& = f* ;jj>> the heart in the centre, or right
place, relationship to self ; &l 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 extca;a ad pioximum, ct 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 cle notre maitre consiste a perfectionner
soi-meme et a aimer les autres comrne soi-meme.
CHAPTER XVL WHAT IS RIGHT VERSUS
WHAT WILL PAY. C. nfe 8i -dLo Know, be
enlightened. ^ ft ^ Jl $f ,> That wh. accords
with divine principle ; flj ^f A f$ 2. 0? $,\ that wh.
men s lower nature desires. (@ R P) :g -^ *^ 8g
%$ A* A ^ K ?f!)c ^ l iat the common herd is in
regard to self-interest that the wise man is in regard to
the right. ($ K 0) g -f- 4} ft 4 B5 IR ^ *o
\\"ise men have even sacrificed their lives for the sake of
what is right,- an idea repugnant to the idea of gain, for,
A 0f ft & * 3K , ffi m & ffi 5E, 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-
236
THE ANALECTS. IV. XVI, XVII, XVIII,
+ + + :
A -fc A
Hr IE B /h SB B
> *
^iii^fM Afjffn^c
o
15 ffif S 1fe i ^ ^
^ ft 5^ ? ] ^ it
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 XVIII. The Master said:
237
IV. XVII, XVIII. THE ANALKCTS.
buster says The gentleman regards what is right, the cad
what will pa} ) Couv tres intelligent en ce quo
eoncerne le devoir, I interet propre.
CHAPTER XVII. RIVAL THE GOOD, BE
WARNED BY TIIK BAD. C. ffl ffi ft M #
ft" At: TM.^ I lopj to obtain this worth for oneself. L.
When we see men of worth we should think of equalling
them, turn inwards and examine ourselves. /. videns
non sapientem, tune 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. Ouand
vous voyez un homme depourvu cle vertu, examinez-vous
vous-meme.
CHAPTER XVIII. FILIAL PIETY IXCLUDKS
FILIAL REMONSTRANCE. C. , f;g .& i.e.
# & T SE fi* ft n n & n -HL> (From JS
fiH rt M J ^- i- I 5)- \\ hen parents are in the wrong a
son may, with bated breath, a sympathetic mien, and a
gentle voice remonstrate with them. ^ $j^ Jg fj ^
-^:^ Stimulate his respect and reverence, until the\- are
again pleased with him, then again urge them, ffi ^ (ft
IJn Jjl Sfe Jfll, (See above jf$ fjil). If in their displea
sure they beat him till the blood flows, lie must bear no
resentment. Kuan says ^~JJ JT 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 scnsim
THE ANALECTS. IV. XVIII, XIX. XX
H
at
M df. ,jfc $ $fr. ^
^ ftl W ft W $t
II * 3 /P * x
" 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:
11 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. XVIII, XIX, XX, XXI. THE ANAI.KCTS.
icprehendas, . .magis revere re etc.; si te vexent, ncc
luin 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 grande
douceur Quand memo iis vous maltraiteraient, n en
ayez aucun ressentiment.
CHAPTER XIX. A ROVING SOX UXFILIAL.
The $g ^f says /; = / [!>]> a definite direction. C.
says, when you say jf( you must not go ~$tj^ (JJf J
0), 3- m &&gt; ft Z *fr >b HO n 3b lf 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 wh. he goes. Z ne 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. -Seel, u.
CHAPTER XXL A FILIAL SOX REMEMBERS
HIS PARENTS AGE. Or, On the one hand as a cause
for joy, on the other for fear. C. [j }fJ gfi -|;g ^ to
bear in mind. 2cf. Jl: ^ y^ 1j$ ill* ^^ 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 tcneri ; 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, XXIII.
5 * *
? m * =? i ft) * IF
o
B m tb B gi r a
& - - ..
^ 2, W fli] -ft,
Z ^ Z 61 - ^
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 XX1L The Master said:
" The men of ojd were reserved in speech
out of shame lest they should come short in
deed."
CHAPTER XXIIL The Master said :
" The self-restrained seldom err."
241
IV. XXII, XXIII, XXIV. THK ANALECTS.
Vous clove/ vous rip[)olor souvont etc. vous rejouir do lour
longevite, et craindrc qu ils nc vionnont a mourir.
CHAPTER XNIL PERFORMANCE SHAMING
PROMISE. Or, The non-utterance ^ & of thj
words J|" (of) the ancients ~j ^f was shame J[ of ^
their $]t] not ^ coming up to (them) jij^ C. ^f xf>
J ll "I fl fr ^ We For performance to come short of
promise is the acme of shame. E. The reason why the
ancients did not readily give utterance to their words, was
that they feared ...... actions not come up to them. Z.
antiqui sermonem non effundebant ; vcrecundabantur se co
non attingere. K. Men of old kept silence for fear lest
what they said should not come up to what they did.
Couv. Les anciennes n osaient pas emettre He maximes ;
ils craignaient que lours actions no repondissent pas a lours
paroles.
CHAPTER XXIII. SKLF-RESTRAIXT AVOIDS
ERROR. Or, ]^y using restraint your mistakes will be
few ; or, Those who have gone astray through self-restraint
are few. E. The cautious seldom err. 7.. qui in se
coercendo deficiant sibi, rari sunt. K. lie who wants
little, (or, I le who confines his sphere) seldom goes wrong.
Couv. On s egaro rarement en s imposant a soi-meme des
regies severes.
CIIAPTICR XXIV. ACTIONS SPEAK EOUDER
TIIAX WORDS. The Comm. ftj thinks chapters
15-24 were recorded by Tseng T/u s disciples. Note the
use of Tseng T/u, the philosopher Tseng in 15. E. The
sup. man wishes to be slow in his words and earnest in his
conduct. Z ....... tardus in verbis ct promptus in actionibus.
242
THE ANALECTS. IV. XXIV, XXV, XXVI.
tt *
23
m gg m a
fl flB S"
-
g IE ^ ^
i^> ^T i?j
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. TzuYu said: "In
243
IV. XXIV, XXV, XXVI. THE ANALECTS.
K. slow in speech and diligent in conduct. Couv.
lent dans ses discours et diligent dans ses actions.
Cl IAPTER XXV. V I R T U E ATTRACTS
FRIENDS. C. $$> m $Lo Neighbours in the sense
of friends. L. Virtue is not left to stand alone. lie who
practises it will have neighbours. Z. virtus non sola
nianet, 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 hommc vertueux attire
toujours des imitateurs.
CHAPTER XXVI. IMPORTUNITY ESTRAN
GES. C. jsj^ $\ ^ ,fjf^ Annoying frequency. L.
frequent remonstrances lead to disgrace frequent re
proofs make -the friendship distant. 7. es importunus,
tune dedecore afficieris ; tune alienabis. K. keep
constantly pointing out his errors it will lead to your
disgrace etc. Couv. Celui qui par des avis reitcres se
rend importun a son prince etc.
244
THE ANALECTS. IV. XXVI,
Sr
serving one s prince importunity results in
disgrace ; as importunity between friends
results in estrangement."
245
V. I. THE ANALECTS.
VOLUME III.
BOOK Y.
CONCERNING CERTAIN DISCIPLES
AND OTHERS.
CONTENTS. This book is said by Chu Tzii 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 jj j who surmised that it was the
production of a disciple of Tzii Kung, probably because
his name occurs in it several times.
CHAPTER I. CONFUCIUS AS MATCHMAKER,
i. For Kung Ych Ch ang see Intro. V. "Jf verb, to wive.
fjji black cords, |J bound, imprisoned, -f- child, son,
daughter, pp from net and wrong, enmeshed in or
through wrongdoing. C. ft $\\ 4j[ f$ fc ft ffjj r ,
S & 9\- 3e 3$ n f fiJU Sin or its opposite
rests entirely with the individual himself, for how can that
\vh. merely attaches from without be cither 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 culpam. K. Xo man
need hesitate to give his daughter to such a man to wife.
It is true lie has been in prison etc. Couv. a cjui Ton
pouvait convenablement donncr une fllle en maiiage ; cjue,
bien qifil fut dans les fers etc.
2. Nan Yung. Intro. V. ^ Kuan says, judicial decapi
tation after death. JJ, Hi:-, elder bu> . i. e. the cripple
246
THE ANALECTS. V. I.
VOLUME III.
BOOK V.
HI It K * -til fi >A
"* "* X D
^s ^ -f- ft m s -a
3t
31
CHAPTER I. The Master said of Kung
Yeh Ch ang 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
V. I, II. THK ANALECTS.
Mcng Pi. C. ^f Jg> fl" *& M JM means he would cer
tainly find employment ; Ja Jl: s% jj, g f^ / ftg |
Jfl Jt & $8, a ?i *t a IB: liL> because he was
guarded in speech and action lie would be employed in the
periods of order and escape evil in times of disorder. In
repudiating the view that Conl. cho.se an inferior spouse for
his own daughter out of respect to his elder bro , f f-
says that such ideas derogate from the dignity of the Sage,
who was independent of any such jj$ &K f ear f misunder
standing. I., not be out of office, escape punishment
and disgrace. /. non rejicietur, cvaclet a poem s et
nece. K. he will not be neglected, escape persecution.
Couv. au rait to uj ours une charge; il saurait, ^par sa
circonspection), echapper aux tourmcnts et a la peine
capitale.
CHAPTER IL HONOUR BREEDS HONOUR.
Tzu Chien v. Intro. V. $ the State of Lu ; altho
decadent it was stih 1 not destitute of men of honour, for
otherwise how could Tzu Chien have learnt to be hon
ourable? 1 ? / A Sch a man . C. Tlu first Jtfi is ^
A this man, the second is f %& this virtue, tj K JJX
&. &. f& Jl : ffi 1Ic h "l respect to the worth}- 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. /. quantae sapientiae iste vir ! K. \Vhat
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 homme ! Si
n avait pas de sages etc.
248
THE ANALECTS. V. I, II.
^ Z
m *
Z
o
?Jr
death. So he gave him his elder brother s
daughter to wife.
CHAPTER IL The Master said of TzG
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. Jg
Tzii Kung s name, see Intro. V. fnj #|K \Yhat like?
Kuan. He called himself by his name out of respect to
the Master. C. %$ /ff JfJ ;. ]fc fy\ An article of re
cognised utility. The J$J gj \vcre grain vessels used in
the Grand Anc. Temple, the 3$] in the fg-j and the gf in
the Jg] dyn. ; they were frf[j i^ 31 jewelled and were
very ity e handsome. Altho Tzti Kung ^ 3g JJ 1 -T>
5Jjf had not yet got beyond the \ r essel or machine stage,
he was a vessel of honour ^j , M ^? ^- x "- I-
\Vliat 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 ait.
Couv. Un vase pour les offrandes,
CHAPTER IV. VIRTUE NOT GUAGED BY
FLUENCY, i. Jjf name of jl} Jjf Intro. V. Yung!
he is virtuous but not eloquent. C. \^^ P ^f .{JJ, facility
of speech, {t 3 :8 A ffi W ffi fU iffi WF A B fS
S H> 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. pcrfcctus, at non facundus. K. good
moral man, not a man of ready wit. Couv. tres
vertucux, mais pen habile a parlcr,
2. C. gJJ^ ^* ^U, fij g ^^ To encounter, or to an
swer. The ffjff ff defines it as fj ^ A to oppose men.
He who meets men with a read}" tongue. P -f.^ C. says
j^? ready. Tb.c filJj Jt ^ys M Ifr ^ f? ^ III
<fr^ u ft- n r h iffi t? Hi *> jt nicans not rootc(1 in
the heart, but only prepared and uttered by the lips. L.
250
THE ANALECTS. V. Ill, IV.
eg =
o
t: it m ft m *u M
n ft A = r - $1 to ffl -T tl
o
> > "* ^
o *
*li IS )H fff) S -to
CHAPTER III. Tzu 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 his virtue, but
what need has he of ready speech?
251
V. IV, V, VI. THE ANALECTS.
They who encounter men with smartness of speech for the
most part procure themselves hatred. X. cxcipiens alios
cum verborum discussionc, 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 rec,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 sec Intro. V. There is my for this (office)
as yet inability to be assured. The ; is possessive. C.
K iu jit 2g fM W> refers to this art of ruling men.
fB\ ffl R %\\ Jt n Jfc iffi n ^ M M -til, 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 parfaitcment (Tart de me gouverner
moi-meme et les autres).
CHAPTICR VI. DISCRETION BETTl^R THAN
VALOUR. For Yu, i. e. Tzu Lu see Intro. V. The
ftl u says 2J fe $$ }]> ffi \\V ^ JJ{^ ( Hj s ) doctrines
for regulating the State and ordering the world. ^ ft
-j?; ^ ^ JH> Non-progressive means not put into prac
tice. p. fa ft ^ f/J JiK Ipf a P8 Si S> I ; lo:it on
sea means he could not bear to se<> the degradation of the
people. C. quotes f -f- assaying J? ftf f:, fg ^
T ^ $& K "7 ? i\ This exclamation about floating away
on the sea is a sigh over the absence of a virtuous prince in
the Empire. C. on Jjlt J5|f Jf{ ^ (no ca[)acity for select
ing his materials) says *^P|g3CSBB89JC^flB
252
THE ANALECTS. V. V, VJ.
* E
rfr m [Hi & ? m if ^
T- ^ X m Sr
O O
^ ^ fir ^
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 ? " T/AI Lu on hearing this was pleased ;
whereupon the Master said: "Yu is fonder
of daring than I; he also exercises no
discretion."
253
V. VI, VII. THE ANALECTS.
$1 JK ^ 8? JA 85 K & HL> The Master praises Jus
braver) 1 and ridicules him for not being able to cut and
measure the rights of things in order to only go in tlie right
direction. L. float about on the sea. lie that will accom
pany me will be Yu, I dare to say He does not
exercise his judgment upon matters. /. Mea doctrina
non propagatur : si conscensa rati lluctuam in mari at
cares quo feras judicium de rebus. K. There is no order
or justice now in the government of China. I will betake
me to a ship and sail over the sea to seek for it in other
countries you do not exercise judgment when using
(your courage). Couv. Si je me confiais aux flots de
la mcr, cclui qui me suivrait etc il n a pas le discern
ment necessaire pour bien juger.
CHAPTER VIL UNFAILING VIRTUE: FE\Y
THERE BE THAT FIND IT. i. For Meng \Vu see
II. vi. T/u Fu Intro. Y. fn Intro. VIII. The fjjjj ft says
t *& ^ fiu ^ J2> \lrtue must be perfect and un
failing.
2 - ^- K* ft -$L^ by JK soldiers is meant, for the
military levies were supplied according to the amount of
land tax. According to the /] jfi rt ^ every district of 64
^f provided I chariot, 4 warhorses, 12 oxen, 3 men in
armour and 72 foot soldiers all completely armed, -jp jfft
:t JK- t> S M )] 3* ft ^, T/ii Fu attained to
X irtue for a day or a month,- intermittently ; hence it was
as difficult to say he was Virtuous as to say that he was
not. I lis ability was indisputable, his unvarying rectitude
doubtful. For T" ^ . [$] see 1. v. F. might be
employed to manage the military levies, but I do not know
254
THE ANALECTS. V. VII
t
o
o o
i^ Pj tc^ -"- x^w- mj
o
*u tn a in m, z =? B w
> > o
> >
CHAPTER VII. i. Meng Wu Po
asked whether Tzu Lu was a man of Virtue.
The Master answered "I do not know."
2. One his repeating the question the Master
said : " Yu ! In a kingdom of a thousand
chariots he might be appointed to the ad
ministration of its levies, but I do not know
about his Virtue." 3. " What about Ch iu ? "
he asked, to which the Master replied:
" Ch iu ! Over a city of a thousand families,
or a Household of a hundred chariots, he
might be appointed as Controller ; but I do
255
V. vi r, vin. THE: ANALECTS.
whether he be perfectly virtuous. Z. potest fieri ut regat
cjus milites : ncscio illius cordis perfectionem. K. a State
of even the first rate power entrusted with the organisa
tion of the army. I cannot say if he could be called a
moral character. Couv. capable de former les troupes
etc. Je ne sais pas si sa vcrtu est parfaite.
3. For >, .jlj. % see Intro. V. The {$ {J says:
& i ft A #, % E i jg 4* :#, 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 gouverncr la maison cl un grand prefer.
4. For Ch ih Tfc Jg ^& see Intro. V. The $jj Q says
^ ffi means clad in Court robes, girdled with a sash and
standing by his prince s side. It describes ^ by |$ ?*
neighbouring princes and by 2J $J ; E ministers
coming on State engagements. L. employed to converse
with the visitors and guests. Z. possit cum hospitibus
cloqu. K. At court, in a gala-dress reception, entrust
ed with the duty of entertaining the visitors. Couv. de
converser avec les hotes et les visiteurs.
CHAPTKR VIII. TZU KUXG S TRI13UTK TO
HUI. Tzu Kung and Ilui. Intro. V. -&; etc. You and
I lui which surpasses ? |$ Tzu Kung s name, ^l To
look up, or for, expect, hope. How dare 1 hope to be like
Hui ! jfjj ^f interprets JJ/ by J-^ com[)are. J^Jt uses, or
by. He hears one point and by it knows ten, i. e. all. yj-
Si[ & ^ nc incient comm. f^J JpJ \er\- naturally inter
prets by " I and you," but the dignity of the Sage, increas
ing with the ages, forbids such an indignity. C. ^r >>t 1$
256
THE ANALECTS. V. VII, VIII.
A
im ui & ?-" t & //* n &
IE] iiii im m & B ^ * ^
-Hi m -iii -f 4 "i Hi Hi
nl m ^ tt! 3K M
not know about his Virtue." .4. "And what
about Ch ih ? " lie 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 dp not know
about his Virtue."
CHAPTER VIII. i. The Master ad
dressing Tzu Kung said: "Which is the
superior, you or Hui?" 2. "How dare I
look at Hui 1 he answered, " Hui hears one
257
V. VIII, IX. THE ANALECTS.
tH, excel. - and -|- ; $[#?, + C *>
One is the beginning of numbers, ten the end. JiL^ ,^ f jU,
grant, allow. L. comp.ire myself with I Iwuy. Ilwuy
hears one point and kn<>\vs all about a subject etc. /. qui
ausuni suspicerc lioei ? ego concede) 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 parallcle avec Ilouei?
CHAPTER IX. CARVING ROTTEN WOOD
AND DECORATING MUD WALLS. Tsai Yu Intro.
V. Kuan g, ft ^ 8ft W II > The fig {?
says - U ^, g- S ffi m, C. fjj jg fj J S Ifl)
Jg asleep during the day. fij^ (g -{JL rotten. ^^ @ llL>
trowel, g" 3C * M fr I M & Jll 0? ^ &&gt; Jt I " cans
that his will was torpid and teaching found no place for
exhibition, f^ JJ \\l reproof. ^ /f^ Jg, ^^ 7^ jjlf
& $& if ^1>. ^ means that he was not worth rebuking,
which is the severest rebuke of all. The {|g iff says $
/A S li ^" 8K 2- . of unclean earth - Also A
*2 -fl S tfe ^ ^ill > ^ man must ^ avc somc 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 Into murus
non potest tectorio exornari. K. s[)ent 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 pent etre crepi.
2. The : jp [:] are not read, it is assumed that these two
words are a gloss ; if not, then that this statement: was made
C5
on another occasion, gfc changed this, i. e. &g .11: ||"
258
THE ANALECTS. V. VIII, IX
fl
it A 0* ^ II ft %~1m *u ia $11
o
:JC -lii -F ill * -T ill -tU fci -I
> o >
ff Kg B K> * 3 ^ r US
^ o
^ K te -T 3-S "T H ^ ^^m
> o
H- B ^ a ^ JSd -7- El [ill
^ Bii //^ M "T -III * ittJ -
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, \vhat is the use of reproving him ! "
2. " Formerly," he continued, " my attitude
towards others was to hear what they said
and give them credit for their deeds. Now
259
V. IX, X, XI. THE ANALECTS.
W] if t 3 1f\ The 3f JJ- A is I in regard to men.
$| is an exclamation. L. At first, my way with nun etc.
It is from Yu that I have learned to make this change.
/. Initio ego quoad alios etc. K. At on- time, when I
wanted to judge of a man, I listened to what he said, and
I knew for certain what he would do in his life etc. Couv.
Auparavant quand j avais entendu parler tin homme, je
croyais que sa conduite repondait a ses paroles etc.
CHAPTER X. PASSIOX IS WEAKNESS NOT
STRENGTH. Shen Cheng, -f Jg] Intro. V. C. ft ij,
S SB 7F m 2. SU iti A ffi m ffi #, Finn and
unbending, man s greatest difficulty. #g J$ % ;> ;; j
pljlj , Strength means to master all that comes. ; %%
nil S\ 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 esclave de ses passions ;
comment a u rait il fermete d ame ?
CHAPTER XL THE. GOLDEN RULE, cf also
XII. ii; rfi /j|f XIII. 3. and Matt VII. 12. Or, When
Tzil Kung said, What I do not wish men to impose on me,
1 wish not to impose on them, the Master observed,
That is not what you have reached to. C. jjfc fn ft
i ^ ft {^ J8K 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 <tyj is
used C. says Iffi # @ $ M $U # Jh i!Fk
Jfc 0? Jl t 2. }J. J ;; f!(^ being in the indicative
260
THE ANALECTS. V. IX, X, X .
A * n -f # ^ OS: IS A
o
o o >
%
-111 $t sf 1 H $f M
> o
my attitude tow r ards 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,
261
V. XI, XII. THE ANALECTS.
mood implies spontaneous action ; ^J 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. \Yhut I do not wish that
others should not do unto me etc. Couv. Ce que je no
veux pas que les autres me fasscnt etc.
CHAPTER XII. CONFUCIUS CULTURE EX
OTERIC, HIS PHILOSOPHY ESOTERIC. C. % $
Jifl- *>**& &, By %
^ is meant the external manifestation of his moral char
acter, such as his grave deportment and cultivated expres
sion, ft -ft X $? 3c* 5? ?I> By nature is meant
that part of the Divine principle with which man is endowed.
Ji m % ^ H a t * i!3> By ?c } is meant
the Divine principles themselves (or their natural embodi
ment ). Jl: jj JjJK In reality they are all one prin
ciple. Confucius is said to have seldom spoken of (?g g
;,) these subjects, so numbers of his followers had never
heard his views. Tzu Rung is assumed to have just heard
them and J|ft Jt ^ to here admire their excellence. L.
The Master s personal displays of Ids principles and ordin
ary descriptions of them may be heard. His discourses
about Dian s nature and the way of Heaven cannot be
heard. Z. Magistri concilium decorum, possum obtinere
ut percipiam ; at Magistri doctrinam de nattir.i coclique
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
or theology. Couv. II est donne a tons les disciples
262
THE ANALECTS. V. XI, XII, XIII,
m =? ro m m x ^ fr A, H-
f r ft llf] 2c 3c R 0r T^ *
>
(1 # -Hi it 7- W El & ^
^ !ifl ~* 2. ft %. & W fa
$\ * "T B ffii -jp til jfjn
T41 n 14 iiil ^ IS
o
that also I wish not to do to them."
"Tzul" observed the Master, u that is a
point to which you have not attained."
CHAPTER XII. Tzii 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 XIIL 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.
263
V. XII, XIII, XIV. THE ANALECTS.
d entendre Ics lemons du Maitre sur la tenu du corps et les
bienseances, mais non scs enscignements sur la nature clc
1 homme ct 1 action du Cicl.
CHAPTER XIII. 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 potucrit in
actum deducere. K he was afraid to learn anything
new. Couv il craignait cl 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, ft ^ name g| 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 jj ^ 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 $ the refined, cultured ; but Conf.
maintains that the Laws for posthumous titles ^ ; j: had
been properly applied to his namesake. The jjjjjj j^f and
Kuan define f$ by J[g PJj jfif J^ Wherefore? ^ J^J[
therefore. L. He was of an active nature and yet fond of
learning. Z. ob (juid vocatus cxpolitus ? sagax et
amans studium. K. IVau-clcrc. lie was a man of great
industn , who ap[)lied himself to self-culture. Couv. Poli
ou cultive tres intelligent.
264
THE ANALECTS. V. XIV, XV.
CD
tf ^P T-- ^ ^ ill T- ?
>
ill B fH IK >F T- M 5t
til it T- ^ i S lil [fi]
Jt W ;1 X T fe fg B
K S W ili fB] rffj ft
CHAPTER XIV. Tzu Kung asked:
"On what ground has K img 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 ; that
is why he has been styled Cultured/ "
CHAPTER XV. The Master remarked
of Tzu Chan that he had four of the Ideal
Man s characteristics ; in his personal con
duct he was serious, in his duty to his
superior he was deferential, in providing for
265
V. XV, XVI. THR ANAT.KCT?.
CHAPTER XV. ARTICLES OF THE IDEAL
MAN S CREED. : f- j$ or fe ffi fjg was a high
officer of the Jj$ State, and a contemporary of Conf., who
wept at his death. The {jjfj ft says ff B means f$ A
$c ^ treatment of others and general conduct. C. : Jfe^
U }$ modest and retiring, ffiU jiS 1ft 4L circumspect
and respectful. ![ ^ flj & affectionate beneficence.
f^ is not |g f J 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 cst
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 1
peuple, le justice envers ses sujets.
CHAPTER XVI. THE ART OF FRIENDSHIP.
Or, \Yas good at friendly intercourse. ^ M ^ con-
temporai-} of Conf. and minister of >$ State, his post
humous name was JJg. The {|i means secunclus, as ffl
means primus and ^ tcrtius. C. quotes f^ -J- as
saying: A 3c ^ IW % &, A B5 \& #f fi
:^, Prolonged intercourse results in the decay of
courtesy, familiarity breeds contempt, 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 ANAIZCTS. V. XV, XVJ. XV/I
b X
#n ^ ? /" -fift -? $1 -ill
-AM sF* J <v .>* -s 4 -rX( LLii
o o
K i-Ii A B
^tf fi?) ^ ^ 3C
o
tt ft 1 rTn ff K
the people he was beneficent, and in direct
ing them he was just.
CHAPTER XVI. The Master said:
"Yen P ing Chung was gifted in the art of
friendship. Whatever the lapse of time he
maintained towards his friends the same
consideration."
CHAPTER XVIL The Master said:
"Tsang Wen Chung kept a large tortoise
in an edifice, on whose pillar tops were
representations of hills, and on its king-posts
of water plants, of what sort was his
wisdom ! "
267
V. XVI, XVII. Till: ANAI.l.CTS.
friendly intercourse. The acquaintance might be long, but
he showed the Stimc respect < Z. apposite cum
aliis amicitiam ncctit ; cliutine, et adhuc reveretur eos.
knew how to observe the true relations in friendship.
However long standing he always maintained through
out the same invariable careful respect. Couv. est ad
mirable clans ses relations avcc ses amis ,..il les traite
toujours avec respect.
CHAPTER XVII. PANDERING TO A TOR
TOISE. Or, Housed a turtle, with hill-like capitals and
duckweed king-posts etc. Such capitals were only proper
in the Imperial Temple, and it is supposed that Conf. s
criticism is due to the superstitious veneration thus shewn
to this creature, China s medium of divination. The State
of %i was famous for its tortoises, whence they acquired
thei/name. C. }j$ jfcl I 1 ! 1 A minister of $ alias fcXJS
K name K, J fi ^ -Ul, )fi " likc to kec P ^
* Illi &&gt; tt Sfl -i ^ -2- ^ * : ^ ^\ a ^
h ffl tt -flL > r P- san ^ ^ C-n had a refutation 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 wh. he had hills made, with
representations of duckweed etc. Z. habitaculum fecit
inagnae testudina. K. The man actually built a chapel
elaborate with carvings for a large tortoise wh. lu kept.
Couv. a fait batir, pour loger une grande tortue, tine
edifice etc. figure des montagnes etc. et la pjinture a
represente etc. (Wenn tchoung believed that a tortoise
surrounded with such honour would certainly biing down
celestial favours, ignoring that it merely divined and did
not cause good or evil).
268
THE ANALECTS. V. XVIII.
A
o ^
I J >l*^ ?*~~, 4l\\ JV\\ .X*. J>^C
"* t
o ^\ ^ *=* n J
ft] a M <& -fe fe il
^i t ^p jii ^ @ *$
o
^ * ^ ft -fr B * f-
CHAPTER XVIII. 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 ; what
would you say of him?" "He was con
scientious," answered the Master. " Was he
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.
CIIAPTLR XVIII.--TRUK VIRTUE INCLUDES
ALL THE YIRTUKS. i. -? & Intro. V. C. ft J*
*B ^S ffi Jl W ft SC #> Official title of the Prime
Minister of the Ch u State. -~jp suriume; |gj name;
ix SS" % nourished by a tiger. Tradition says he was
born a bastard, exposed, suckled by a tiger ((rj $& ancl
found by a prince who brought him up. lie never showed
his emotions lg %$ ^ ft^ He ignored himself and
knew only his country s welfare, hence he was perfect in
loyalty & ^ ^ On the whole chapter the { ^ says,
Loyalty and purity are excellent points but fn connotes
>fr ?& , the perfect virtue of the heart, fc ^ *_&
:i\ ^ ffi ffii /i j > ffi* * *& t -tiL> The t are i )cr se
loyal and clean handed, but the loyal and clean-handed are
not per se : 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. nee habuit guaclii spjciem fidelis an corde per-
fjctus ? qui attigerit perfectionem ? K. the least signs
of elation dis.q^pointment 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 manifesto aucune joie
fidele an devoir (son indifference pour les changes)
est-clle la perfection?
2. C. -{{I -~f- was a minister of the >/f State, of the
name of >f , The 3?.V ^ s ffi & nanic ft* murdered
K C. 548. fjj{ JC -f* \\TIS also a minister in >/f ^ name
%( M^ Ten ^ meant 40 horses. He renounced all
270
11 IK ANALKCTS. V XVIII.
>
ui % z ^c n M
PI
z -& n -T
a
fnj ^ in] & f 3g -f- n
^ .
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
271
V. XVIII, XIX, XX. THE ANAI.KCTS.
rather than live in a rebellious State ; but he found a similar
condition of things elsewhere, traitors all. ffi pure in
motive, or life. L. They are here like our great officer,
Ch iu, and left it pure. /. assimilantur meo magno
magistratui etc purus. 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 etc souillee du sang de son prince)
Lc Maitre repondit : II craignait la moindre souillure.
CHAPTER XIX. SECOND THOUGHTS BKST.
C. ^ 3 ~f- was a minister in $j> name ft 3^ With
third thoughts ^ ^ fig self-interest arises. L. thought
thrice and then acted Twice may do. /. bis jam
sufficit. K. Think twice that is sufficient. Coin-.
II suffit de reflechir deux fois.
CHAPTER XX. WISE FOLLY. C. 3j ft -f was
a minister of $j name -jfc according to the ^ ffi jflf^
during the reigns of Duke ^ an ^< Duke Jj^^ Order
prcvailed during the former rule, and Xing 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 Xing 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. Xing-wu
acted the part of a wise man a stupid man. Others
may equal his wisdom, but they cannot equal h ; .- 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 way he showed how to act
.272
THE ANALECTS. V. XVIII, XIX, XX.
I
& ^ ^ ill
o o
n =t z m * ^
* o
ii ^ jfii ^-p
> >
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
V. XX, XXI. Till-. ANALKCTS.
as a man of no understanding. Couv. Sa prudence pent
etre imitee ; son imprudence est au-dcssus do tou e
imitation.
CHAPTER XXL AN KXILK S I/)NGING. This
remark may be located in the year 493, or thereabouts.
The fjjj U unnecessarily places it in the period of starva
tion \vhen leaving Wei ; i- $j il >3i fg 11 li K At
the time Conf. was about 60 and his /J^ -f- were not
schoolboys, but men in office, forgetful of the teachings of
their Master. C. jfc ?L * JSJ S W "Jj\ i * ft BH
S IS X Jlfc -&&gt; This is a sigh for home during his
wanderings, on finding his teachings did not prevail. J
3R ^ /h r f *o P 1 J A ffi 19 *?^ indicates those of
his disciples who were in T.u. (Kuan ^^ ^ > i"
H iS $ ^ 69 1): Jt fffi ; ^c rfii Kf M v "*|v -^>
High-spirited (great aims but careless in action, |^ X Kil
refinement in form. j J |i Jl: >C S-! & $C W " {J J
Sift 3$^ There was evidence that their education was
approaching perfection. J& $\] j To cut to proper shape,
i. e. where to draw the line. -^ $c / ^ elegantly are
they becoming accomplished. L. says " the antecedent to
^ is all the preceding description." L. Let me re
turn ! The little children of my school are ambitious
and too hash . They are accomplished and complete so
far, restrict and shape themselves. /. reverta jam
quidni revertar ? mei prigi filioli, animo grandi tenuiorumque
incurioso, cons[)icuo sunt absoluti decoro, at nornian:
nesciunt ad (|iiam id cxigant. K. I must think of going
home My young people at home are all high-spirited
and independent; they are besides accomplished in all the
274
THE ANALECTS. V. XX, XXI.
^ ffi 14 f -til 111 IW
* o
fti fli ^ it -K f<
State fell into disorder he was a fool. His
wisdom may be equalled, his folly cannot be
equalled."
CHAPTER XXI. When the Master
w r as in the State of Ch en he said : " Let us
return ! Let us return ! My young people
at home are ambitious and hasty ; their cul
ture acquires elegance, but they do not know
where to draw the line/
275
V. xxn, xxni, xxiv. TIII-: ANALECTS.
arts ; but they have no judgment. Couv. Retournerai-
je ? Lcs disciples que j avais dans moil pays, ont dcs
aspirations elevees, s appliquent pen aux choscs vulgaiivs,
et sont d une distinction rcmarquable. IMais ils ne savcnt
pas comment regie r ccs bonnes qualites.
CIIAPTKR XXII. RKSKXTMKXT BEGETS RK-
SENTMENT. ffj ]}$ and ,] $f were two sons of the
Prince of the small State of J& Yl\ end of jj dyn. Cf.
Menc. II. I. II et al. The throne was left to Shuh-ch i
\vlio refused to take his elder bro. s place. Po-i likewise
declined it, and both withdrew from the Court. When
King Wu took up arms against the Kmp. Chou they both
re-appeared and remonstrated against such disloyalty.
Both are said to have died of hunger declining to dv.ell
under a disloyal rule. )l] : = JJl therefore. L. did not
keep the former wickednesses of men in mind, and hence
the resentments directed towards them were few. 7. non
recogitabant anliqua. errata ; avcr^antcs 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 ; pen d ennemis.
CIIAPTKR XXIII. STRAWS SIIKW TIIK CUR-
RICXT. C. Ki /| [ft the name of a man of $ noted
for his uprightness, jfy]^ ffjf {]/, vinegar. lie is supposed
to have given the vinegar as if it were his own. ^ /f j" $\
/fj\ Me said he had when lie had not. L. upright etc.
Z. rectum. K. an honest man household necessary.
Couv. la dr. >iture.
CIIAPTKR XXIV. TIIK SIIAMK OK A DOUHLK
FACE, vide I. iii. C. jjj^ ^ & excessive. Dlder
276
THE ANALECTS. V. XXII, XXIII, XXIV
1t tt
E ~
m T- in ^ --T
Hf IS 3fr &
> o
-K K m fi:i
s & m & &
ffif s is & &
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 XXIII. 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. TIIK ANALECTS.
comms. rc:id it / feet, indicating respectful moving of the
feet. f -f says % PJJ fj ; |tf] A liL, An an
cient of reputation. When _ refers to Conf. it is always
pronounced ^ ;//^, 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 tractarc unum aliquem etc. K. Plausible speech,
fine manners and studied earnestness are things of wh. a
c>
friend of mine was ashamed etc. To conceal resentment
against a person and to make friends with him etc. Couv.
Employer un langage ctuclie, prendre un exterieur trop
compose, donner cles marques de deference excessivcs, etc.
Hair un homme au fond du coeur et le traiter amicalement
etc.
CHAPTER XXV. ASPIRATIONS, i. Yen Yuan
and Tzu Lu, Intro. V. f : J standing by, in attendance on.
; will, wishes. C. jjj^ fiij ^ ^ 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 clesirs.
2- C. aK, m 2, tlL to wear; |g, ffi BE furs; fft*
f& .& spoil, ((% to wear out) ; fe, fil ^ 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 avcc mes
amis 1 usage cle mes voitures etc mecontentement.
278
THE ANALECTS. V. XXIV, XXV
Sfr ^ il Z W ffrJ J
JIV*
o
A
"Plausible speech, an ingratiating demean
our, and fulsome respect, Tso Ch iu 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
Yuan and TzQ Lu were standing by him the
Master said : " Suppose each of you tells
279
V. XXV. Till ANALECTS.
3- C. ft, jig .& to bust; ^ ffl # fig abilities; jfi
# ii ^C ;S "fcc a display of; ^ Bil ft #J achieve
ments, merits. $jj ^J> is interpreted by fnj .^ as not
put burdens on others. I... not to boast of my excellence
or to make a display of my meritorious deeds. A. noil
jY.ctare meas dotes, nee amplificare merita. K. not to
boast of my 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 mcs bons
services.
4- C. 3& s?\ JJt H J^l -j ^ To nourish the aged in
comfort. Hjj fc |il ; Jiy fg^ To be with them in
good faith. /J/ ff *(g ^ Jiy ,HI, To cherish the young
with kindness. ^ -^ says, the Master 5f t was at rest
in Mrtue, Yen Yuan ^< $& fc was not remiss in regard
to it and Tzu Lu jj f^l sought it. All three are deemed
equally unselfish in intent, but Tzu 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. I .. in
regard to the aged, to give them rest; friends, shew
them sincerity ; the young, to treat them tenderly. /,.
s.encs, alimcnto cos tranquillarc ; amicos, f.delitate 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 abondamment aux necessites
des vieillards, meriter les confiances etc., aider avec affection
les cnfants et les jeuncs gens.
280
.THE ANALECTS. V. XXV.
& 3 *
ffi SHE $$ flft
#fcR nwf i/ln Pl lA
flff H
his wishes ? " 2. " I should like," said Tzu
Lu, u 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, nor 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, xxvrr. TIIK ANALKCTS.
CHAPTER xxvi. ON SELF-ACCUSATION. ^
is an exclamation of regret. Alas ! B ^ ^P > It is
ended! It is all over! f| f^ Self-accusation. L. It
is all over ! I have not yet seen one etc. and inwardly
accuse himself. Z. itane ergo ? ego nondum vidit, qui
possit videre suos defcctus, 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 desespjrer de voir n n homme qui
reconnaise ses fautes, et sc les reproche en secret ? Moi,
je n en ai pas encore vu.
CHAPTER XXVII. CONFUCIUS FONDNKSS
FOR LEARNING. C. ^ : f dfe #D B5 * B *
$ > t& If lit & ty!l \ * The Master had innate wisdom
and never had aught but a love of learning, hence he s.iys
o ^> *
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 docs 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 sicut me, etc. K. I wen in
a very small town men conscientious and honest as
myself; only they have not tried to cultivate themselves
etc. Couv. il se trouve certaincmcnt des homines, ;\ qui
la nature a donne, des dispositions a la fidelite et a la
sincerit
282
THE ANALECTS. V. XXVI, XXVII.
*
#? ^ & ~F" ffn ^ ~f
.
tit * -t- a ^ B
Zr^i
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 XXVII. 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
I am."
283
VI. I. 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. jg
Jan Yung, style Chung Kung, v. Intro. V. ^J f ~$J ffi>
Might be appointed facing the south. C. $j ]fij ^^ A
3$ Sg }p 2L ii> The seat where the people s Prince
listened to and controlled affairs. The north is 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 micli.
2. Of ^f ^ f 6 nothing is known, tho C. says he
was a man of $f and assents to the supposition of {$} j%
that he may have been the -f- ^ f of $ ft] (Cluiang
tzu). The text of the chapter is the word f[ft\ Its mean
ing is, an abridgment, a precis ; it means general
(e- g- K^> not particular. Here C. describes it as
284
THE ANALECTS. VI. I.
VOLUME III.
BOOK VI.
m s it ?-
m
^T fi 1 " -p f i t*^ i{i
O AA*
" > 1^
&. 111] *I
CHAPTER I. 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, II. THE ANALECTS.
>f< >$\ rot worrying, or troubling (about details), and
styles Jan Yung ft fjh ffi Iff, The ft $ describes
& gt b>- * # %f |.j >i- ~v jjjj ;f f ft ^ 2 jj^
never failed in magnanimity through uncalled for Ivirslmcss
or arbitrarv urgency ; and fj fj Iff by ^ fc ^ ]f( f$
S; ifi] & IS 1*" ^ i BU never failed in maintaining a
right attitude towards inferiors through trifling vexations
and irritation. Kuan describes fgj as $fj f^i^ L. ] I e
may pass. He does not mind small matters. 7.. bene
quidem ; modicus est. K. a good man, independent.
Couv. il se contente aisement.
3- Thf ^ m records of ^ %. fg -J^ that he ^
^< vE fin liU use< J to s t about unclad (in summer).
Conf. ridiculed him as jfc \P\ \ & }/*; L \- Jig ^ want
ing to bring man down to a level with the animals. L. If
a man cherish in himself a reverential feeling of the necessity
of attention to business, tho he may be easy in small
matters in his gov t of the people, etc., is not such an
easy mode of procedure excessive? Z. vita rigiclus,
administrationc autem modicus, et sic gubernare suum
populum etc nonne tune erit nimis remissus. K.
when a man in his private life is serious with himself, he
may in his public life, be independent in his dealing \\ith
the people too much independence in that? Couv.
Ktre soi-meme toujours diligent, et ne pas exiger trop de
son peuple. Mais etre soi-meme negligent, ct exiger
peu des autres, n est-ce pas se contenter trop facilement ?<
CIIAITI^R II.--NOXKTHATI.OVKTII\VISIX)M.
H 5V Dukeof I.u H. C. 494466. At this time Conf.
had returned from exile in his old age. For 0j [] v.
286
THE ANALECTS. VI. I, II.
/ - - -$> -\ _i, _J-O ^rfc
W iff S -^ US
o
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 II. Duke Ai asked which
of the disciples was fond of learning. Con
fucius answered him : " There was Yen Hui,-
he was fond of learning; he never visited
his anger on another, and he never repeated
287
VI. II, III. THE ANALECTS.
Intro. V. He died at 32. C. gg Tfc ^ To remove,
visit his anger on another ; ^ fg [jj, repeat. His j/
G #J S Jt ill tft> achievements in self-subjugation
having reached to such an extent, he might truly be said
to have loved to learn. It must be remembered that
morals were the principal subject in " learning." fjj ^
^MlE^/^Pff. B> His anger was limited to a
particular case and was not in himself. ^ is life, or
appointed time, fate. C~ Jff.^ L. lie 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 o\vn 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 1 etude et a la pratique de la
vertu Malheureusement, il a peu vecu.
CHAPTER III. TWO DISCIPLES IIEEDEESS
OE MONEY. The two incidents here introduced are
said to have occurred while Conf. was Minister of Justice
in Eu. r. Eor -f* 3$ i.e. Tfe ]JI} ^f- and f] : f- v. Intro.
V. C. f^, g }L T ffi -sent by Conf. A g was ^
$V K J\ 6 4 pints; a J$ was 16 S\- ; a fr was 16 ^
or 160 5]-^ E. being employed on a mission. 7..
missus fuerut. K. sent on a public mission to a foreign
State. Couv. charge d une mission.
2. C. ft] $ jfjli ^ Jii, Make up to thosj wlio are
short; ^; & & ^ li;ird pressed; ffc ^ fej ^f ft^
add to those with abundance. E. proceeding to Ch i he
had fat horses etc superior man helps the distressed,
288
THE ANALECTS. VI. II, III.
& IF = ? & T- -p -T- jig
n. a n i? #f ^ ^
-
HE ? I* n =
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 Hua 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///." He asked for
more. " Give her ayii 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.
hut tides not acid to tlvj wealth of the rich. Z. sapiens
opitulatur indigentibus, non vero addit divitibus. K.
reserves his charity for the really needy ; lie does not help
the rich. Couv. le sage secourait les indigents etc.
3. For Yiian Ssfi v. Intro. Y. $ ;> 5}?^ Me being
made ruler (by ConD |||) Jj? etc., or, in the villages and
hamlets 0*" your neighbourhood. C. -FL *f 3$ !*} ff]
S H.K & & S 3?> When Conf. was Minister of Justice
in 1 .u lie made Ssa 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. $ > *| Jh fJK A prohibition. Five families
made a ^ 25 a JiU 125 a jg|J and 500 a SU }%
S ^ In f> A regular official salary should not be
refused, the surplus may be given to the poor of the
place. I,. 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 cle votre prefecture.
CHAPTiai IV. - THE STOXI^ THAT THE BUIL
DERS REJl^CTJ^D. For fli r^ see Intro. V. C. $
$. $ Particoloured ; Jf 7^ {^ red, broun ; a colour
esteemed under the |] dyn. ^J |^] JH with perfect
horns. [\\ Jl|, [ij Jlj ^ jfifjl^ The gods (or spirits) of
the hills and streams. A $t ^ Jlk # & ^ ^> Tho>
men might not want it the gods would not reject it fifi rj
3C PI [ffj t? M> His father was low and bad. ft ^
290
THE ANALECTS. VI. Ill, IV.
m
* * M z ir^ m
>
^ m m ro m & m &
Z
jn ft %L m ^ n ;t m
furs. I have heard that the wise man suc
cours the needy ; he does not add to the
rich."
3. When Yuan 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
VI. IV, V, VI. THE ANALECTS.
M >P ffi Ji K T- t^ The *in* of tllc 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 1 offrir en victime,
les esprits etc. n exigeraicnt-ils pas qu elle leur fut immolee ?
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. ^ 3| t 2J , ftl K 8K B5 ft K fS
$1^ means he had no selfish desires and possessed heart
virtue. JJ M Jg *N * H - S Jg * JJ M
Jl^ Reached it on a day or in a month, or once a clay,
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 on par mois.
CHAPTER VI. QUALIFICATIONS FOR OFFICE.
Decision, penetration, all-roundness. Chi K ang Tzii, see
II. xx. For Chung Yu, T/ fi (Tuan-mn Tz tT) and Ch iu
(Jan Ch iu), see Intro. V. $ $ 3$^ administration, $
& 3$ ^ government. C. The reply of Conf. was based
on the especial ability of each 5fr ft fift Ok^ each had
something in wh. he was long. ^ ft & $}j^ Decision,
292
THE ANALECTS. VI. V, VI.
m iii B & m B flij /] B
B nj ft f 7- 4 ^
m ^ M -Hi & Pni B m m
-di^^mmf^ M t K
o
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 diflfi-
293
VI. VI, VII. THE ANALECTS.
ability to decide; ii jfi I|i Ig, was well-versed in the
underlying laws of matters. { ^ ^ ffg^ of many
parts, talented, an all-round man. The J ! $C ^P W
/fj\ 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 he 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 ? penetrantis
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 prefer.) sait prendre une
decision; quelle difficult^ etc tres intelligent
beaucoup de talents etc.
CHAPTER VII. BETTER EXILE THAN ABET
AN UNRULY LORD. ^ R see III. i. et al. gj ^f
$| see Intro. V. Pi, modern Jfc g$ in ffi j\\ 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 R. ( was the boundary line of >/f and $K and
according to fj E? a Minister might not go beyond the
boundaries of his own State to seek for men of worth. ^ &
Q etc. may mean, I must withdraw to. #n ft $i "-ffi
% ^ If any one (or invitation) return to me. C. jgf B
294
THE ANALECTS. VI. VI, VII.
o "
&
"I
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 Tzu Ch ien to be gover
nor of Pi. Min Tzu Ch ien, replied, " Courte
ously decline the offer for me. If any one
295
VI. VII, VIII, IX. TI1K ANM.KCTS.
tfc & ft M J IS -:fc $K lfan > onc conles a s ain to
call me I must go to Ch i. f f- says: [^ K -ft f^
and a few others were the only disciples who disdained this
kind of service. L. Decline the offer for me politely.
If any one come again to me with a second invitation I
shall be obliged to go and live on the banks of the Wan.
Z. tune ego profecto ero Wen fluvium supra. lv. I
shall have to leave the country altogether. Couv. je
serai certainement au tlela de la Wenn.
CHAPTER VIII. THE SORROWS OE DEATH.
fQ *r see Intro. V. C. ^ $3 M $ il & , Hie
ancient scholars accounted it a kind of leprosy or scabies.
(May it have been small-pox?) jjjjfj^ ]j jjjjjj $1^ The
southern window. When an officer was ill the jji was for
him to lie under the north window, which entailed his
removal to the south if his prince called, so that the latter
might sit on the north, the ruler s position. It is surmised
that Po Niu had been so removed, but that Conf. avoided
being treated in princely fashion by putting his hand
through the south window. ^ |$ ^ ^^ I- 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 1 a ainsi ordonne.
CHAPTER IX. A SOUL SUPERIOR TO SUR
ROUNDINGS. C. tff *ft $, A bamboo vessel, i.e. a
section of a bamboo. H |E $L^ A gourd ladle, or bowl.
^ ^f says, His delight was not in the bamboo bowl, gourd
dish, or mean alley, but ^< ^ g H % M >fr ffij &
2196
THE ANALECTS. VI. VII, VIII, FX.
.i - f
*L A
? *f & Wf B fa ^ H\\
1? ^ St & 8? ill If *f
A. - SJc Hi A ffii tr & ^ ^
^ SK lei ill *f ^ K ^
tfc m rfn ?JT ^ B9 ^
comes for me again, then I shall certainly
be on the banks of the Wen."
CHAPTER VIIL 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 !
297
VI. IX, X, XI. THE ANALECTS,
-Jl : $? ^ III he did not allow his poverty to affect his
soul and disturb that in \vh. he delighted. L. Admirable
indeed was the virtue oflfui ! 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
7. Proh . quam sapiens etc. alii non ferrent hujusmodi
squalorem, suam laetitiam. K. I low 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. Quclle la
sagessc etait grande ! n ayant qu une corbcille de
nourriture et une cucilleree dc boisson toujours content.
CHAPTER X. TIRED BEFORE STARTING, ft
^ see Intro V. tfi Jf means half way, as g |i would
mean on the road. C. -ft ^ J # .gfc Jg gg ^ fig
The strengthless want to advance and cannot. j| %j fig
?li M f* 8fc> The line drawers can advance and do not
want, ft :?? ftl If Jfc IS @ ffic til like 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 ; mine
vcro 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 depluise ;
maisje n ai pas la force de la mcttre en pratique tombe
epuisc a moitic route. Pour vous, vous vous prescrivez
des limitcs etc.
CHAPTER XL NOBLE v. IGNOBLE SCI IOLAR-
298
THE ANAIJiCTS. VI. IX, X, I\ .
"* o
^ m EI m H % in
M ^J ^J ^N fe -Hi
B |g ^ * * [E] ^
o/r /^ M U ^ ,i. ~jfo
^> ~1 /i- /U, 0/j Hi EK
o
Others could not have borne his distress, but
Hui never abated his cheerfulness. What a
worthy man \vas 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. TIIK ANAI.KCTS.
SHIP. J $ or, You are etc. For -^ g see Intro V.
C - flK ^ ;ff , IFK The term for a scholar. f ^
says ?t -f S 8 B, /h A fl S A. The wise man s
scholarship is for his own sake, th-j small man s is for the
sake of others, for display, gjf J says : ft f- /J* ^
Z 3K W Hi flj B3 ffn r_L, 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 /L Pf JJ ft : ^C ^R ;# ^J {lL> Kvery thing 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 vcrtueux et sage, et non un lettre
sans vertu.
CHAPTER XII. AS THE MEN SO THE AD
MINISTRATION. For =? ffi and jg g see Intro. V.
fg is Tzu Yu s name. Jg gf ^^ A prolonged inter
rogative. KM, A city of $ s. of Mt. T ai, now
& m tt i" ft W W , C. ffi, Kf ,J, M ^ f,
A short and speedy way. ^ ^ ^{^ flij ffj ^ J^ Jp^
Ifil ft H /h ^ ^B ,2U He who tikes no short cuts
will in every action be correct and will not follow expedi
ency. ^ ^ ~4* ctc - )a -ii- *\ & a -i 1 ifn ft a a
^iJ ,/V , K> 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. A. Tu esne nactus
hominem? qui vians non sequitur compendiariam etc.
100
THE ANALECTS. VI. XI, XII.
^ T- /h n
m j^ m
D /r* ^ -{^ T-
3<. IM j
o
^ ^ . ft
A *ft fm
nobler type, not a scholar of the inferior man s
type."
CHAPTER XII. When Tzu Yu was
governor of the city of Wu 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
VI. XII, XIII, XIV. THE ANAI.KCTS.
K. I lave you siuxveded in gelling a good man under
you ? I have now a man who never acts upon expediency.
Couv. Avez-vous trouve des honinies (|ui meritcnt votre
-onfiance ? ..,11 ne va jamais par K-s scntiers ecartes et
caches.
CHAPTER xiii. - - BETTER PREVARICATE
THAN BOAST. Meng Chili-fan was a scion of the house
of SL, named fjlij and a Minister of Lu. The \ ]f ] is said to
be a gate or piss on the Lu frontier. Hie flight was in the
i !th year of Duke JT , C. approvingly- quotes fl J wlio
recognises this 3 f- R d the one in Chuang Tzu as
the same person. C f^ | #j 4^ Boastful of his
achievcn-nts. ^^ jjjr -[f ^ A ilight on defeat. J ^
n M> The rear of the troops is called Jg^ ^ $|j ^^
To whip. ^ Jjjr jjjj & ] fe <$ X ; ;> It isan i lonour
to be the last to flee on a defeat. L. does not boast his
merit. Ik-ing in the rear on an occasion of flight, when
etc. advance. Z. non se jactat : capta fuga, tune crat in
postsignanis ; jam portam ingressus non quoad ego
ausus fuerim retro etc. K. lie was a man who never
would boast he slowly brought up the rear; city
ate It was not courage wh. kept me behind. ]kit
you see my horse w d not go. Couv. ne se vaute pas
lui-meme Arrive a la porte de la capitale Ce n cst
pas que j aie eu le courage de me retirer a pros les autrcs
etc.
CHAPTER XIV. EEOQUENCh: AND BEAUTY
PASSPC )RTS IN A DECADENT AGE. The jft was the
officer who read the invocation in the ducal Anc. Temple.
$fc was the Invocator in the $j State, name -f Jft and
302
THE ANALECTS. VI. XII, XIII, XIV.
+ +
M ^ -111 R ffil
A
short cuts, and who, except on public busi
ness, has never yet come to my abode."
CHAPTER X.IIL 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
VI. XIV, XV, XVI. THE ANAIJLCTS.
was noted for his p ^ eloquence. j|jj was son of the
Duke of fc> noted for his handsome presence, as also for
incest with his half sister, wife of Duke H of Wei, cap
xxvi. C. says J ffi ft fry flfc & ^ A decadent age
loves flattery and takes pleasure in external charms ; ^[i jj
Sfi $L^ j& ft ; without these it is hard to get on, hence
he grieves over it. I... Without the specious speech of the
litanist T o etc. Z. Si non liabes 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 lime) 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 1 orateur difficile d echapper
a I liainc dans ce siccle.
CHAPTER XV. STRAIT THE GATE, NARROW
THE WAY. C. ft jjjj m ^ ?tf. An expression
of astonishment and grief. The Philosopher gfc says $
l& j& A^ A j JS EJ> It is not that Truth keeps away
from man, it is man himself who keeps away from it. E.
Who can go out by the door? .Ho\v is it that men will
not walk according to these ways ? /. 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 p^rsonne ne marche-t-il par la
voie de la vertu ?
CHAPTER XVI. NATURE AND TRAINING.
On & Kuan says )l Qfy ft fj-J ft Jft, W % } gj n. ^
2l (ft, SK, a a B8, tt m & > Everything has
form and substance, e.g. paper is made of bamboo, the form
is paper, the substance bamboo, fffi excels i.e. ^ exceeds.
THE ANALECTS. VI. XIV, XV, XVI.
-til F ^1
U $ 31 its
HIJ ft /Ji S8,
^ Hi] Sr ^ ^
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
VI. XVI, XVII. THE ANALECTS.
adornment, culture. C. if ^ ?f A, T? if) IBS &
Vulgar and unfinished, ft , : , ! F ^ UH H ^ BB
EiR & f* JS. llL > A clerk, well-informed and experi
enced, but lacking in sincerity. Jfj ftj }ft Sf $K ^ ftj
$ fiB J ffiU Parti-coloured, so blended as to
approach equality of proportion. $il ill: ft ^ H f p> ^ ct -
ter be a rustic than a scribe. I,. Where the solid qualities
are in excess of the accomplishments, \ve have rusticity,...
...the manner of a clerk equally blended, we then have
the man of virtue. Z. si nativa simplicitas superet culturae
ornatum, tune eris rudis etc debita proportione. K.
\\ hen the natural qualities of men get the better of the
results of education, they are rude men literati
properly blended. Couv. Celui chez qui les qualites
naturelles 1 emportent sur la politesse cles manieres et du
langage, est un homme agreste sur les vertus interieures,
estcornme un copiste de tribunal egal degre.
CHAPTER XVII. TO L1VK ILL AND STILL
LIVE IS GOOD FORTUNE. [) ^ ilL> He who
is without it and lives, it is his good fortune that he escapes.
The H ft says the first & & #j & 2, & is at
l)irth, or the beginning of life ; the second / ^ /J ^/- Jfi
\\t is preservation in the world. C. |] ^ \(i f)L means
without rectitude. L. If a man loses his uprightness and
yet lives, his escape from dcatJi is the effect of mere good
fortune. Z. homo nascitur recttis ; quod non rectus tamen
vivat, fortunata est dispensatio. Is^. Man is born to be
upright; ceases to be that, it is by the merest chance
that he can keep himself alive. Couv. Tout hommc en
naissant a la rectitude du coeur. Si celui qui la perd, ne
306
THE ANALECTS. IV. XVI, XVII.
fc
% m =? m
-* Jl I ly
< A y&
iH & f
ft
^ & ^
have the clerk. It is only when nature and
training are proportionately blended that you
have the higher type of man."
CHAPTER XVII. The Master said:
" Man is born for uprightness. Without it
he is lucky to escape with his life."
307
III. XVIII, XIX THE ANAI.KCTS.
pcrd pas en meme temps la vie, il a bonlieur qu il n a pus
merite.
CHAPTER XVIIL TO KNOW, LOVE, REJOICE
IN TRUTH. The four ; "it" may mean Truth or
Viitue, or the Right, C. quotes J* J as saying ; #-fJ ;
* *ii ft lit m -ill # ftf- ifn * ft 4!L S!
3$ ft JJf ft fin $1 l!L* Hie knower knows there-
is the Truth, the one who likes it likes but has not attained,
the rejoicer has in a measure attained and rejoices in it.
Another philosopher gg %fc -^ says : It is like the 5fY #J
five cereals, the first knows they are edible, the second eats
and likes them, the third eats 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 cle la connaitre seulement, en faire ses delices, etc.
CHAPTER XIX. -- HIGHER TRUTH FOR
HIGHER MINDS. C. |g^ ^ ^ to tell. It means the
teacher ought gg IS T SB ft ^ Z H J IS H %
A fin M M ^ ^ {JL, to teach his pupils according
to their grade, tlien 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 sublimiora. K. You may speak of
high things to those who in natural qualities of mind are
above average men. Couv. Un hornme d une vertu plus
qu ordinaire pcut entendre cles enseignements releves.
-.308
THE ANA1.ECTS. VI. XVIII, XIX.
A-:" ; + : " +
il A
g A TSJ IF- -^ #n 7
& UJl ^ Sf El
>
o
J \~LLt <fc-A ^c j 5\ J *4_3
"~ "
CHAPTER XVIII. 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 ANALECTS.
CHAPTER XX. WISDOM AND VIRTUE A
DEFINITION. Fan Ch ih, Intro. V. fa # The former
was the departed human spirit, or daimon ; the latter the
various nature deities. Eater the jfiljl came to mean benefi
cent spirits and $g malevolent ones, demons, ffi ^ etc.,
An old interpretation makes it, " Strive to perfect the
people s rectitude." C. This reply was corrective of Fan
Ch ih s faults. J 7ft; ^ $L win also means men. }$ jjf}
ft & to obtain, acquire. $ ffl ^; frj A & 0?
S> rfij <$ 3S * & * * "I IK fci # t> I!L,
To devote one s strength to the proper duties of human
conduct and not to be deluded about spirits which cannot be
known, is the business of the wise man. ^ flg^ ^ Li &&gt;
Self-subjugation,- also ^ ^ Ijj. ^ jiff il, ffi & Jt ^
2. ffi i%^ I- 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 be overcome
his first business, and success only a subsequent considera
tion. Z. vacare hominum naturali perfectioni etc
perfectus si anteponat partem difficilem et postpomit ac-
quisitionem etc. K. To know the essential duties of nun
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
1 as 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 pai fait met en premier lieu ce
qui cst le plus difficile (asavoir, la victoire sur ses passions) ;
il met en second lieu les avantages qu il en doit retirer etc.
310
THE ANALECTS. VI. XX
M
M t z
B "I
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."
VI. XXI, XXII. TIIK ANAI.KCTS.
CHAPTER XXL CLEVERNESS AND VIRTUE
CONTRASTED. C. *II # *t ** 2j* BB ffi 8fc fa
$$,, The clever arc men of affairs and ever restless. {H
* ft m m fill H m *" )1> 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. prutlens 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 1 eau, et I hommc parfait les
montagnes se donne du mouvement, clemeure im
mobile vit heureu x ; vit longtemps.
CHAPTER XXII. LU NEARER THE IDEAE
THAN CH L Ch i was the northern neighbour of Eu.
C. Seeing that Ch i was larger and more powerful than Eu,
who w d not deem it greater ? But Lu had the beneficent
hereditary influences of Duke Jf|, while Ch i had the
hereditary traditions of the usurpation of |jj Q^ Lu s
principles were right but she lacked the men. In Ch i both
principles and men were lacking. *2 :?? ;Jfc : ; JH>
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 cl have a
perfect govt Couv. Si la principaute cle Lou dcvenait
meilleurc d un clcgie, elle serait parfaite.
312
THE ANALECTS. VI. XXI, XXII.
-T 531 m t: IF
B fr t: % B
*F t tf
- * ill. *
o
Ml ^H jaf ^
CHAPTER XXL The Master said:
" The 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 LN.M.ECTS.
CHAPTER XXIII.- -ANCIENT NAMES WITH
OUT ANCIENT PRINCIPLES. Or, A drinking horn
that is not a horn! C. describes ft by It a rounded
corner, and says some say it was a % Jfif wine vess
others a *ffi wooden tablet, both living round
corners. The formation of the character suggest
shaped drinking horn. The article had changed its shape
.hile retaining its name, so to call him a prince or a mm,:
who has lost his authority is a misnomer. I- A c
vessel without corners,-A strange cornered vessel
o quale, o vere angulatu.n vas ! K. A goblet that is not
globular: why calj it a goblet? Couv. s il
d anglcs, cloit-il ctrc appclc kon ?
CHAPTER XXIV.-SELF-DENIAL DOES NOT
MEAN SELF-DESTRUCTION, # ft fc w "^y
read # % A, The emendation rests on the authority
of ChuTzu s teacher fi] W & d Dr Le ^ e consderS
it a " happy correction of the text." But there are
who think the original fc more suitable,-
your felloxv-man is at the bottom of the well.
K # m * *. ^ Tsai XVo 5 f ; 5 ;
feared that altruism meant destruction, jffi nh m ^
Cause him to go and rescue. Ri ai" Ff5 ^ *^ l^
Sink himself in the well. iiyi ?} W ?B :
] Jeceive him in a matter that was right to do. ft ,, I*
.5, n. m ^ )fr *t. i^ 11 1 him into doing somcth " HT
fotfonstent with ie right. L. A benevolent man tho
it be told him etc. A sup. man may be made to go to 1
well but he cannot be made to go down into it. b
fooled 2:. philar.thropus in puteo cst homo, h
THE ANALECTS. VI. XXIII, XXIV
T- A m ^ =?
m % a
"I l@ ^ M K ^ Pnl
isj iii -si n . a s
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."
VI. xxiv, xxv, xxvr. Tin- ANALECTS.
ille prosequetur Sapiens poterit admovcri, non poterit
praecipitari : clccepi halluciirui. 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 borcl du puits, mais il ne s y jettcra pas lui-meme
trompe aveugle.
CHAPTER XXV. LKARNING AND JUDGMENT
AS SAFEGUARDS. B$ A boundary, a path, to get off
the path. C. $) 3 liL> Important, conditioning it by //.
B$ n &* Go back on. jf? : ^ says: |ijf. S$ ft % jfij
learned man who is without judgment loses himself in a
learned wilderness. E. 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 scienliam, 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.
Ee disciple de la sagesse eludie les livres, ...et il regie sa
conduite d apres les vrais principcs,... . ne pas s ecarter de
la voie clroite.
CHAPTER XXVI. IIONI SOIT QUI MAE Y
PENSE. Cf S. Mark VI. 18 ; S. John IV. 27, et al.
A- - suggests "Took an oath on it." C. Nan Tzti was
the incestuous wife of Duke g of $g 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
THE ANALECTS. VI. XXV, XXVI.
XV
El * -T ft *
^ r.ri i=t
JvL sij J
o
n % m i
m
& ^ ^ ^ jet ti
o t>
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 XXVL When the Master
went to see Nan-tzu, Tzii 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
me ! "
317
VI. XXVI, XXVII, XXVIII. THE ANALECTS.
when a man took office in a State it was the }f for him to
have an interview with the Prince s wife Tzii Lu looked
upon his interviewing this woman as discreditable. ^ >J
-IJf^ To take an oath, declare. ^^ 3" >f> fa /ft jjiu -f^
lU JC iS lll^ ^ ot accordant with decorum or right.
!K SS & liL> Reject, cast off. L. Wherein I have done
improperly. Z. si est quod ego peccavi coelnm 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 rcjette.
CHAPTER, XXYTLTI IK SCARCITY OF VIR
TUE.. Or, "The people have had little of it for a long
time " See the f /jff . C. r|* M J fnt ^ ]& 2. &
&^ Cluing is the term for neither excess nor deficiency,
r^ 2|i {ft jfa^ Constant, normal. 3* S -t!L> Utmost.
n & -&&gt; Few littlc - S ? sa > rs ^ ; (8 e} 1 } ^,
f ^ ^ ffi Jf!f^ The on neither side (or never eccen
tric) is called chung ; the unchanging (or unvarying) is
called ywigy 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. I .a vertu qui se tient dans
1 invariable milieu, est la plus haute perfection. Pen
d hommes la possedent, et cela depuis longtemps.
CIIAPTICR XXVIIL THE I l IILANTI IROPIST
AND THE SAGIC. i. The man who can so universally
benefit his fellows is great enough to be called il A fnj $|K
What may he be like? C. jilj. Ijg -llL, Widely, fc J^
313
THE ANALECTS. VI. XXVII, XXVIII.
A
m .n ^ n
CHAPTER XXVII. 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. Tzu Kung said:
" Suppose there were one who conferred
319
VI. XXVIII. THE ANALECTS.
as m & -fc T> as JH *a w w SB .
4JJ, > The law of l applies to all ranks ; the position of
Sage carries with it the highest name that can be given.
ffi> >b % $R ^ & &&gt; In thcir hcarts not satisficcl
The fij IJK What thing, or connection, is taken as ffij
ih #J t^ 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
rcquiretur sanctus ? Yao et Choen, illi adhuc laborabant
ad hoc. K. If there is a man who carries out extensively
eood 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 partout ses bienfaits parmi le pcuple,
<;t pourrait aider tons les homines sans exception? a la
vertu parfaite? ne faudrait-il pas la plus haute sagesse ?
avaient la douleur de ne pouvoir le faire.
2. c. Hi B & A t # *h- To t )ut himsclf 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 consistcre, ctiam
crigit alios; ipse penetrare, ctiam promovet alios. K.
^..in forming his character forms the character of others;
in enlightening himself etc. Couv. se tenir ferine lui-n:eme
etc comprendic lui-menie (ses devoirs), et il instruite les
autres.
3. j the near at hand, oneself, from one s immediate
320
THE ANALECTS. VI. XXVJJJ.
vV /-* S* >{-* 3 *fc
.LL U_ 9"p | . \j ^J\c
o -%
\ 4(; & $ ffij
S EL @ til An
/vT* ^X* iliiT jTn /j- j f TFT
i^ Y/* ^^* -^ ^C ^^
ffff ifn ^c ^ ^ t
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
VI. XXVI II. THE ANALECTS.
environment to make a comparison i.e., Do as one would
be done by. C. J JR gft ^ To take from oneself.
Bl B $f ^ lr fill A $IJ JE @f C, To take one s
own likes and dislikes as a parallel for others, so as to know
theirs. L. To be able to jud^c of others by what is nigh
in ourselves art of virtue. Z. posse ab intimo sumcrc
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 ANALliCTS. VL- XX VIII.
m
philanthropist is one who desiring to main
tain himself sustains others, and desiring to
develope himself 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
VII. I. THE ANALECTS.
VOLUME IV.
BOOK VII.
CONCERNING THE MASTER
HIMSELF.
CONTENTS. Shu Krh,-A transmitter. C. jft ffi
gfi -^ A BAlf2lK*ftff2:
Iff JL H ~f~ ~tl $> This section consists of 37 chap
ters, many of \vh. record how the Sage by his modesty in
structs others, ard also give a description of his appear
ance and manner.
CHAPTER I. CONFUCIUS THE HISTORIAN.
C. ^jt^ $ g5 ffjj [1 Simply a transmitter of the past ;
ffc fl J filJ 4fi -tiL to create, originate. / fj ^ ^ A
^ m m m #1 !S * ^ X> For none but a Sage
can originate, but to transmit is within the range of a wor
thy. J$ J 1^ ^ ;^, j^f An expression of respect, ($
to steal, arrogate, presume). >^ ii^ ]S !t"t l^C ^c A high
office * of worth in the Shang dyn. but some take ^ to
be the Founder of the Taoist sect, and yf, to be ^ jjj[{
grantlson of the legendary Fmp. gj Jj1> whose family
name is given as ^ and his name as $g^ Chuang-tzu fre
quently refers to him. 1 le is described as over 700 years
old and still not infirm at the end of the /jj dynasty. His
name is derived from his feoff -^ Conf. s love of
324
THE ANALECTS. VII. I
VOLUME IV.
BOOK VII.
ft 1i T-
3 m 6
5g ii ffi
S& : . * ffi *
L>
2"E T- ""
IS ^
Jfc fp
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.
m i& \ sa m, # m %, vs ?* su an
work that had never been done before. Hence in speaking
thus not only docs he not venture to claim the sage-like
qualities of a creator, but even hesitates to claim equality
with the ordinary worthies of old, ^ ;J(: fj^ ^ //, jfjj ,fr
ijt ~f for the more perfect he became the more humble he
grew. rt 2 m m ffn #; M J fg *^ ft Mtho
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 cle nouvcau. Je m attache a Tantiquite avec
confiance et affection; not re vieux P eng.
CHAPTI^R ii. THE SCHOLAR S PERENNIAL
LAMENT. #pj means to be wearied, satiated with. C. fg
fi -$L Chili means to remember, record ; j^ jfjj| nB ^ If
[fn ?/ |fi >fr ino chih means to silently store up iii mind.
Another interpretation is !$ #|j ^ to know, understand, ^
B" [M & M -III silently excogitate. The whole is con
sidered as If! jfjj ^ DU ^ g-f revealing the Sage s ex
treme modest\ r . I .. The silent treasuring up of knowledge ;
learning without satiety, instructing wearied :- what one
of these things belongs to me ? Z. meditari animoque doc-
trinam infigere, addiscere et non fisticlire, instituere etc.
ecquid inveniuntur in me? K. To meditate in silence ; pa-
326
THE ANALECTS. VII. II
m
3& A ,
>
CHAPTER II --The Master said: "The
meditative treasuring up of knowledge, the
unwearying pursuit of wisdom, the tireless
instruction of others, which of these is
found in me ? "
327
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
sc graver dans la memoire les preccptes de la sagessc,
sat ietc, ."..... sc lasscr, ces trois mcrites sc trouvent-ils en moi ?
CHAPTER III. THE SAGE S SHORTCOMINGS.
_:{; fr The non-repair of virtue, jrg in the sense of $p ^
# not {> C. quotes the philosopher ^ : f& & f& Ifij
3 29^Hf^l3c ^^ 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. E. The leav
ing virtue without proper cultivation : 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 crains, c est de ne pas
m appliqucr a la pratique de la vertu, de ne pas chercher a
me faire expliquer ce que je dois apprcndrc, de ne pouvoir
accomplir ce que je sais etre cle mon devoir, me cornger
de mes defauts.
CHATTER IV. CONFUCIUS UNBENT AND
SMILING. C. $B ^ IJi] UK Ji A* > I -V Yc)l M
means when at leisure and free from business. \\\ \\* ill
ff ^ unrolled, unbent. ^ ^ ^ & It -til <*e plca-
328
THE ANALECTS. VII. Ill, IV.
m
to -P 88 * *
m & m z
-ft
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 imperfectipns, these are what cause me
solicitude."
CHAPTER IV. In his leisure hours the
Master relaxed his manner and wore a cheer
ful countenance.
329
VII. IV, V, VI. THE ANALECTS.
sant his looks, i.e., a cheerful demeanour. L. unoccupied
with business, his manner was easy, and he looked pleasant.
Z. vacivus degcns, cxporrccto erat aniino hilarisque fronts.
K. Hut notwithstanding what he said above, Conf. in his
diseneaind hours was always serene and cheerful. Couv.
O O *
pas occupcs d affaires, son inanition etait plein d aisance, son
air affable et joycux.
CHATTER V. TIIK SAGE S DECAY. The Chou
dynasty sprang- from j] now flj [\\ &f: in ](& fy] Jf.f
Shensi. The elder son of King named Tj7{f became the
first Emperor j 3E of the JJ] dynasty, but died soon after,
leaving his younger brother J3. i.e. Jft] Q regent during
the minority of \\"u s son. It was JJJ JV who by his saga
city and learning established the dynast} , and to Confucius
he was the beau ideal of a man and a ruler. C. JL -f $
RJ ; W: ft JS1 & Z. IB. ^"hen 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 ; ff> :J(:
^ rln * m ft HL fl J fS a *& rfii ft fe fS -^ *
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. 7. admodum sane ego contabui ; jaindiu
ego non amplius etc. K. 1 low my mental powers have de
cayed ! etc. Couv. J ai bcaucotip perdu de mon energie.
CHATTER VI. DUTY BEFORE PLEASURE.
The business of life is character and conduct, the arts aie
additional. It might almost be translated : With a mind
fixed on Truth, with virtue for a staff, and elad in unselfish
ness, I ramble for pleasure amongst the arts and sciences.
330
THE ANALECTS. VII. V, VI.
a
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. 2i HIJ A ft H JIJ US] ffr S ft -tf Trf* is
one s daily lino of duty to one s fellows, fjg $lj ff Jit ffil
/fj- ^} JJ- ^ ^ TV means that which one obtains within
from pursuing one s line of duty, i.e. character, ffc ~%\ /f*
3 / is the opposite of iwi, it means rely on, accord with.
tl & $: ^ * M >L> fe * HL A ^ means the
extinction of selfishness and the perfection of the moral
character. ^ \\\\ jffi ^ X ^t 0fl i5 M ^ fi ^
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 \\ hat is good be firmly grasped. 3. Let per
fect virtue be accorded with. 4. Let relaxation and enjoy
ment be found etc. Z. intei.de in rcctam cloctrinam, insiste
in virtutem, adhacre in cordis pcrfectionem, te recrea in
liberalibus clisciplinis. K. Seek for wisdom ; hold fast to
godliness ; live a moral life and enjoy the pleasures etc.
Couv. Propose/- vous toujours de suivre la voie de la vertu ;
clemeurez dans cette voie ; ne vous ecartez jamais de la
perfection ; aycz [)our delassements etc.
CIIAITI;R vn. THE SACK S KIXDXKSS TO
POOR STUDENTS. The . Comm. take fj as fj B
personally , not as from ; ff as $ to offer, and ]^ \;
as 2J ^i or Ji /}! not as upwards . C. f|[f )]|jj {]).
stri[)s of dried llesh (The salary of a teacher is still jfc f[^ N
3C fe or (ft &). Hi to bind, -1- )g S 3K ten strips to
the bundle. # ^f ^[} |i ^. ft ft W. fi S8 , JlC fe
JU 3E SB ^/? ^ nc incients on paying a visit always took a
present by way of showing respect, and a bundle of dried
flesh was their very smallest L. From the man bringing
332
THE ANALECTS. VII. VII, VIII.
A -t
m E3
o > >
^ ff !i
tl * fir
fife fffi fit
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 VIIL The Master said : " I
333
VII. VII, VIII. THE ANALECTS.
his bundle of dried flesh for my teaching upwards, I h:ive
never refused instruction to any one. X. si ipscmct prae-
fercns fasciculum siccac carnis ascenclat, etc. K I have
taught men who could just afford to bring me tlie barest
presentation gift as I have taught others. Cou v. Chaque
fois que quelqu un cst venu de lui-meme a moi en m ap-
poitant les presents d usage etc.
CHAPTER VIII. THE SACK S PKDAGOGY.-
C- fit % >6 * m fa * ft ~& ; A seeking after
unattained knowledge. |# % P $; fj jfij * fl| ^
UJ A manifest desire to express oneself but without being-
able, jjJc m m K & Expound the meaning f Hfi *
3f. g$ To unfold in terms. $0 ^ ^3 pC| ppj ^f ^ -
?jj ^[j :J|: ^ In things with four corners, if you take one
you can know the other three. / ft M B tt "St!
J^ /ww conveys the idea of repeating, as evidence (of under
standing). @ 5J ^ -liL To again inform. The ffjjj ff says
* ffi^ * w ia >ji i f \ - & m % fill & * fa si
El K4 -tii l-^d not proceed to other subjects, not that lie
did not take up the remaining three corners. E. Open up
the truth to one who is not eager to get knowledge t nor help
out explain himself. When I have presented one corner
of a subject etc. learn from it etc. V.. non conantem intel-
ligcre non erudis, loqui non cxpcdio ; si proposito ur.o
angulo, jam non rcpetam. K. In my method of teaching
I always wait for my student to nnke an effort himself to
find his way through a difficult}-, 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 pis celui qui ne s efforcc pas de
334
THE ANALECTS. VII. VIII, IX.
ft
Z =f fl I PPI X
m ft ^ ^ t*
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 ANAIECTS.
comprendre, d exprimer sa pensee la quatricme
partic d unc question, jc ne 1 enscigne plus.
CRAFTIER IX. WEEP WITH THOSE THAT
WEEP. C. I) ift yi 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 hid been weeping. Z. comedens
ad habentis funus latus s:\turabatur : 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
homme qui venait de perdre un proche parent, sa douleur lui
pcrmettait a peine de prendre un peu cle nourriture
pleurcr un mort sa douleur 1 empechait de chanter.
CHAPTER X. MORAL COURAGE AND PHY
SICAL. i. The ;. is tiken to connote Confucius and
I lui. May it not equally well mean jg ? When one s
principles are accepted then to continue to act, when reject
ed to retire. This is in keeping with the Sage s actions. ^
Kuan jlppj^ I- 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. depositi 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 soyons
toujours disposes a remplir line charge, quand on nous 1 offre
quand on nous la retire.
2. A J]L consisted of I 2,500 men ; the largest States had
three JJL and the Imperial Army .six. & ^ may mean, If
one be necessary, or what is necessary. C. -"f {fft JJ 3L
M W @ ft 3t- IB Tza Lu scci "S Confucius
336
THE ANALECTS. VII. IX, X
ft =?* fr & m 2. -
ffi H fc if flij m
"
fr
m m H it ^ ^
^ m n ^ % HI] JIT flij
to the full. 2. On the same day that he
had been mourning he never sang.
CHAPTER X. i. The Master address
ing Yen Yuan 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 Lu,
<l that the 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
VII. X, XI. Till: ANAI.KCTS.
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 ? /. educcret
tria agmina asscciaret? K. Command of an army,
have with you ? Couv. Trois legions a conduire
pour vous aider.
3* Ok /./ tt t S- ^ Stj i zc empty-handed, unarmed $j
jnj ^ f$ Cross a river (or The River) without means (jjj|
is a running horse). ^ p^j %fc iff l}i means heedful,
careful. Jjj fjfj Jjj jll f{j 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 who proceeds to action full of solicitude, fond
of adjusting his plans, and then carries them into execution.
Z. sine armis aggreclientem tigrem, sine cymba se commit-
tcnteni flumini etc. si quern deberem, profecto qui aggreditur
res cum circumspcctione, et amat praemeditari ad perficien-
clum. 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
inert sans aucun souci de sa vie. Je choiserais certainement
n entreprcndrait rien qu avec circonspection, et qui
reflechirait avant d agir.
ci IAITI<:R XL AURI SACRA I ; AMI-;S. T.J
may, is usually permissive and might be read here ; li th. 1
pursuit of wealth were right. Hut the commentates take
THE ANALECTS. VII. X, XI
B # M Hi
il S Hli It ill
o > -
II M #T #
^< ffi BBS
>
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, and 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
VII. XI, XII. THE ANALECTS.
it in the sense of fjj? can, pursuable, for wealth is the gift of
Heaven and is fixed by Fate. C. $fe ffij Jft 3S W-
a menial office. # =ft T * HI] $ f2 JSl *
# 0r * fft S # ifr n * * "I -til 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 nor. 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, 1 objet de mes
desirs.
CHAPTER XII. SUBJECTS FOR CAUTION.
& is used for $f C. ffi f jfij ^ :& ffl Jg * $f
~$ & & 1ft W { ])J -llL \\*hen about to sacrifice he order
ed what miidit be disorderly in his thoughts, in order to
o y o
hold intercourse with the gods, the basis of sincerity and
acceptable sacrifice. ^ fl] ^ ^ ft t M // t
Wz ;1J5 War involves tlie life or death of many and the
preservation or loss of the State. JJi %.!$&, $f J^Jl
5E -li ~4f- t* ffi Sickness also involves one s own life or
death, etc. L. The things in reference to which exer
cised the greatest caution, etc. /. sollicite attendebat,
castum, bc:llum, et morbus. K thi\e cases in life
a man called upon to exercise the most mature delib-
340
THE ANALECTS. VII. XI, XII, XJIf.
PI
ffr f
R 2Z
"
ffr in
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 XIL The subjects which
the Master treated with great solicitude
were ; fasting, war, and disease.
CHAPTER XIII. --When the Master
34i
VII. XII, XIII, XIV. Till; ANALECTS.
oration, worship, war, sickness. Couv 1 abstinence
avant unc ceremonic, etc.
CHAPTER XIII. INTOXICATING MUSIC. For
im v. III. 25. This probably occurred when Confucius
fled with his duke to Ch i, where the ffjj is said to have
been transmitted from of old and specially cultivated. %
*Jj|J might be performance of music. fii[ Q interprets ^
K jt/r -llL by, Had reached this place (Ch i). C. ^ gji
H Jl _h 4] ^ ^ I" the it gjj before the
* three months there are the two words * studied it,
he studied it, ignoring the taste of his food. "- > JJ
& fifi ^ 2i Ml -III 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 quin pcrciperet
carnium saporem, non cogitabam componentem musicam
I)erver.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. Jc ne pcnsais pas ([ue 1 auteur de ccs chants
eut atteint une si grande [)crfeetion.
CHAPTER NIV.-ATRTUK BKFORK A PRINCK S
I AVOUR. i. This prince was fjj( grandson of gf Q
the husband of ]ft ^- vii. 26. jjjjjj |fg son of Duke Ling
having planned to kill his notorious (step)mother, had to
flee the country. On Duke Ling s death $|{ son of ^IJ J[ft
succeeded his grandfather, the State sup[)orting him. Tli-.-
neighbouring State of -JJ supported the father against the
342
THE ANALECTS. VII. XIII, XIV.
> > "*
telfiff^WSTrH^
o
H M ^ ifc n n
It
o
^? Yiif A - PI ?5? -^ PI
-&4. xv ^7\ir 71:1
^ >
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:
11 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 [i| Q During this crisis Confucius was living in
Wei Both father and son were unfilial, the one in schem
ing to kill his (step) mother, the other in fighting his father,
so Confucius could support neither. C. 3$ ffi Ujj -\\L
implies, to assist. L. Is our Master for the Prince of \Yei ?
Oil ! I will ask him. Z. pro. K. in favour of. Couv. pour.
2. For f 3 %L 1 ? f sec 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 J 5E rose against the tyrant
Chou the two rode out to rebuke him, and on the over
throw of the dynasty deliberately perished of starvation.
Hence this parable. %& JQ- ff| ^ like repent. An honour
able man dwell ing in a country does not put in the wrong
its ministers much less its prince, hence Tzii Kung s mode
of enquiry. . L. ancient worthies. Did they have repin-
ings because of tJicir 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 1 antiquitc Se sont
ils repentis (d avoir renonce a la royaute) ? Us out voulu
etrc parfaits dans leur conduite, ct ils out atteint leur but, etc.
CIIAPTICR XV. BLISSFUL I OVKRTY AND
FLI^F/riXG WI^ALTH. ICating coarse food, drinking
water, bending one s arm and pillowing on it there is joy
also therein. C. ^ It -llL ftn means to cat. ;f ^
says, not that he enjoyed coarse food, etc., but that they
344
THE ANALECTS. VII. XIV, XV.
A
M $ tt -IK -tit A jiff El
o
*
"* > o
"**> > >
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
34*
VII. XV, XVI. THE ANALECTS.
could not deprive him of his joy. L. coarse lice to eat,
with etc., and my bended arm 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 nuces qui flottent dans les airs.
CHAPTER XVI. THE TRANSFORMING POW
ER OF THE I CHING. C. speaks of an ancient copy
which had ^ for Jfl and 3f. for 3 ~\~ > an< ^ tn ^ s ^ s the
accepted interpretation. In the days of the ancient commen
tator fij J| the 2 + 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 mihi 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 CL-1 me
donnait encore quelques annees de vie, apres avoir etudie
le Livre de Changements durant cinquant annees etc.
346
THE ANALECTS. VII. XV, XVI,
honour obtained unworthily are to me as a
fleeting cloud."
CHAPTER XVI. 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."
347
VII. XVII, XVIII. THE ANALECTS.
CHAPTER XVII. THE SAGE S GREAT TK XT-
BOOKS. C. #f: ? l!i Common, constant. $fc ~^ -til
Observe, maintain. jfj J^Jl JJJi tfe fit Poetry wherewith
to regulate the character. f PJl j# jg( Ifi- History,
wherewith to direct light policy. T H IK >C The
Ritual, whereby to carefully iegu!ate one s refinement (The
Li covers everything from religious observances to mutual
politeness). These three things are tyj jfft H Jj] Jf
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 sen/are ritus. K
loved to talk were : Poetry, history, and the rules of
courtesy and good manners. He frequently, etc. Couv.
roulaient ordinairement stir le Cheu king, sur le Chou
king, et sur le Li ki, qui enseigne les devoirs a remplir.
les sujets ordinai res etc.
CHAPTER XVIII. THE SAGE S WATERS OE
LETHE. i. Jj| was a very small State in jj^ now i*j|
R i" IS !i ffi- Honan. C. {gf ffi & the duke had
arrogated to himself this title. Tzii Lu did not reply, either
because the duke had asked unsuitable questions, or because
m A m 9 ft * $, W a * 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 personnc 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. 5t ^ A {li see L 2, He lives a
life. The fl| g* says of ^ g} that they cover the three
348
THE ANALECTS. VII. XVII, XVIII.
+ +
A -t
IT * "*
% m
m s
it ^ Hi
o o
CHAPTER XVII. --The subjects on
which the Master most frequently discoursed
were, the Odes, the History, and the ob
servances of decorum ; - - on all these he
constantly dwelt.
CHAPTER XVIII. i. The Duke of
She asked Tzu Lu what he thought about
349
VII. XVIII, XIX. THE ANALECTS.
preceding clauses gjf Jil ffi /^ ^ $J #Q jft indicating
that ho was simply like this. C. ^ ^ fll] g ffj fffi ,
i Before attainment so zealous as to forget food. E V3t
fl J ^?l M & M Having attained delighted enough to
forget his sorrow. L. Simply a man, who in his eager
pursuit of knowledge forgets his food, 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, nee 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
1 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 /[^ ffif
*D > c. ^B5*i*fiffi m m m
^ >p $f ^ ffjj ^n ; -#L He who has innate knowledge
is naturally intelligent, 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 non 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
THE ANALECTS. VII. XVIII, XIX.
$ W P t:
> o
^ ffe ^ ^ A ^c
* ^ J^ -til ^
dl * & f* ^
o >
ic flff M . ^ it
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."
351
VII. XIX, XX, XXI. THE ANALECTS.
seeking for understanding in such studies. Couv. La
connaissance n est pas innce en moi ; mai j aimc 1 anti-
qtiite, et je m applique a 1 etude avec ardour.
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. *g ^
ffl 1l t* SI <MMJ! JH Bizarre things, feats
of strength and rebellions do not accord with orthodox
laws- so Confucius did not discuss them. j& jpl|l jg {,
asK*^ iE8*iiai:^^* % m
% ft ft # 6 JH 18 A &&gt; 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.
* K says : m A m 1% (the ordinary) jfjj ^ f* g
(the extraordinary), ^ (morals) jfij ^ |g ^j (ex
ploits), |g jg (order) JH ^ |g L (disorder), ^ A
fllJ ^P In jf 1 ^ nc 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-
rutural 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 XXL TEACHERS EVERYWHERE.
352
THE ANALECTS. VII. XX, XXI.
n
3 :tl? Fl
"Tri "J-^v I -I
ffi SB H
ft ^ A fS
H fr ^J
* - * 4 |L
CHAPTER XX. The Master would
not discuss prodigies, provress, lawlessness,
c
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
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. 17. C HA.
fsnr#-4,&r:A:t-*-s m n $ Jt
^ M KC 3t M 38 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 meus magister ; seligam istius bona
et prosequar ea, illius non 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, (1 un vertueux et I autre vicieux), j exami-
nerais ce que le premier a de bon etc.
CHAPTER XXII. IMMORTAL TILL HIS WORK
WAS DONE. Or, Since Heaven begot the character I pos
sess, this Huan T ui, in regard to me, what (can he do) ?
The tfjj g says that Confucius was on his way to Sung
with his disciples. He was giving them a lesson in j$$ 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 w r as the Minister of War in Sung
and a descendant of Duke Huan. L. Heaven produced
the virtue that is in me etc. Z. Coeluin 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 1 existence etc.
354
THE ANALECTS. VII. XXI. XXII
f J ^ ?
O "
m B
ffii
and the unsatisfactory qualities of the other
and correct them in myself."
CHAPTER XXIL The Master said:
11 Heaven begat the virtue that is in me.
Huan T ui, what can he do to me ? "
355
VII. XXIII, XXIV, XXV. THE ANALECTS.
CHAPTER XXIIL NO ESOTERIC TEACHING.-
H H ~ My Sons ! but ~f~ probably means $J ^f dis-
cipics. c. $ gg -F # ^ T IB iflf * V &&gt;
ffic M K # > ffi * 11 a A ft- Jl: BS SK *g ft ?A -&
The disciples finding their Mister s teaching out of reach
and difficult to attain, supposed that he possessed some
occult power, and knew not that whether active or at rest,
speaking or silent, he had nothing he did not teach them.
! 38 ?S 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 way. 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, I 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.
lfeABl^fgf?M ~tt & ft & & fS * #- IIc
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 humainea
et les arts liberaux, la morale, la fidelite et la sincerite.
CHAPTER XXV. NO PROPHET, NO GOOD
MAN, NOTHING BUT SHOW. i. ijj A A man di
vinely inspired. C. ^ A fl 1 $J ~4< 8ll ^ SE The title oi
one with a spirit of unlimited illumination. ^} -j* % $& jf}
356
THE ANALECTS. VII. XXIII, XXIV
*
CHAPTER XXIII. 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
VII. XXV. XXVI. THE ANALECTS.
^f< ^1 %i 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 ne m a pas ete donne de voir un hommc
d une sagesse extraordinaire ; vraiment sage etc.
2. C. -T Q ^ 1 f f The f EJ are probably
a gloss, g % $* ^ ; 1| Constant, tenacious of pur
pose, persevering. g ^ El # fl ^ K >iX #
A ^ S 2# t ffi) $ B The 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 habentem constantiam.
3. C. is read as $fc L. Having not etc., empty...
...full, straitened at ease ; it is difficult with such
characteristics to have constancy. Z. Non habere et ta-
men facere possidentem, vacuus plenum, pauper
magnificum, 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
peut pas etrc constant qui n a rien, et feint d a voir quelque
chose, vide plein, pen de choses .grande magnifi
cence.
CIIAPTICK XXVI. CONFUCIUS A TRUE
SPORTSMAN. Or, Hooked but did not net. C. f|j
JSl * a M ffl 85 t ifii ifa X -111 To fish b } - stretching a
net with a line attached intercepting the stream. -% j^Jt /jr %fc
^ X" ffij ^ t & Shot with an arrow having a long piece of
358
THE ANALECTS. VII. XXV.
/ . - - rj- t .
. . " " - : . ;. ,. . E
o >. * j" i
iff) M n =t~- % ifff
& jTn tM M ^1 ^ -2. A
>
$J >8 ^ ^1 A Sir ^ a 1
rfff ^ $r ^ n 1 "I 1t ^
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
VII. XXVI, XXVII. THE ANALECTS.
raw silk attached, ffi ft/ & Roosting, resting, gt JR says
TL ^ > ft R8 S ^ & L & & T> 5, ffij #) ^
\\ lien 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 sacrifices, f^ %)
#D jft f A "T U 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; line 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.
# n K SB fin % ft & Doin s thin & s at mndom
without knowing their underlying principles. Confucius
says ^ gf $Z fp he ncvcr acted heedlessly, jgg 7fc ^|
m ft BT ^ K It FJ? ^ *H Hi kai is an ex
pression of modesty, nevertheless his omniscience is evident.
f$ Sfi & read like ;g and means to record, note. He
who acts thus m * <JB K * K a <n ; l! i J^ & K
#IJ ^ ^f $L 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.
1 1 earing much and selecting what is good and following it
second style of knowledge. Z. quod si sunt qui nes-
360
THE ANALECTS. VII XXV, XXVI, XXVII
-b A
& m ^ * ?-
-til ft B & m
& m m
n
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 XXVII. 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
VII. XXVII, XXVIII. THE ANALECTS
ciunt ct tamen rcm agant, ego non ita sciendi sccunda
classis cst. 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. II est peut-etre dcs hommes qui tentent des cnti e-
prises a 1 aveugle Apres avoir beaucoup entcndu 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.
j c. Ji K $8> & The name of a hamlet, a district,
3 A H K ^ # m Its people;were */*//
iii ill doing and it was difficult to talk of the good to them.
5^ % ^ * : f * S A 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 tituba-
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 setant
presente (pour suivre les lemons de Confucius) dou
tercnt i^s il convenait de 1 admettre).
2. C. thinks a mistake has been made in copying and
that the fourteen ^ from A & to & t should come
first and the rest after ; also that there is some omission be-
362
THE ANALECTS. VII. XXVII, XXVIII.
A
l4 r~~i *"*^ - -
51 "T" S
ii s n a
-a ji A n
> -
M ^ T = ^
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
VII. XXVIII, XXIX. THE ANALECTS.
fore or after Pfg^ 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. $g $ yfj
& self-discipline; |tl fft -& g rant > concede; ^: $1 H
$L days gone by. f A 2R El B5 *> ffl B f K ^
6 If, # fig 1* 3t ffi H M -111 When
a man cleanses himself and comes to me I only concede his
ability to etc. and give no guarantee for his past good or
evil. ^ ja : Jt m tk ^ & K 3$ * ! Cither 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, recedentem :
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. lam satisfied for the present really re
formed without being able to guarantee that he will not re
lapse again. But too severe? Couv. Lorsque qucl
qu un vient a moi avcc I intcntion de sc 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. t ff ,fr ^ f& ^ ff-
ty\ -tll> t is tllc virtue of the heart and not something ex
ternal. L. Is virtue a thing remote ? I wiyh to be virtuous
and lo ! etc. Z. cordis perfectio nunquid longe abest ? Si
364
THE ANALECTS. VII. XXVIII, XXIX.
& -T
ft
it m
|
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 oft"? I crave for
Virtue and lo ! Virtue is at hand."
365
VII. XXIX, XXX. THE ANALECTS.
ego volo p., statim p., aclest. K. Is a moral life something
remote or difficult? If a man will only wish to live a
moral life there and then his life becomes moral. Couv.
I^i vertu parfaite Si je veux la trouver, aussitot elle est
presente 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 Ji]) was the Prince with whom Confucius had gone
into exile, and what sort of ffig would it have been for
Confucius to go back on the Prince he had so loyally
followed now that he w r as dead ! (Sixteen years before).
As the <& fjH 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. knew, recognised. The Minister of Crime was
7?) [Jfc in Ch en and Ch u, fr) Jig 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. 3 JRJ was his surname, Jtjj his style, JJj his name, see
Intro. V. iH ^ There are two interpretations, one, ap
proached him , the other invited him in . take sides.
C. %\] JJ/J [f ^P II n To assist in hiding a man s errors
is partisanship, jfft ^ |g| it BB ft & l ^ ft K
^ ^ was against the rules to marry one of the same sur
name, and both Lu and Wu (being of the House of Jf])
were of the same surname Ch i. The same law exists to
day, and no two persons of the same surname, even if un-
366
THE ANALECTS. VII. XXX.
m m
s
ffn
[pi]
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
36;
VII. XXX. THE ANALECTS.
related, may many, though marriages between first cousins
of different surnames are only too common, fift 1 ; j/J ^
-? n ?v * & ? *t * $ He called hcr
^ the elder daughter of the Tzu clan of \Vu, passing her
off as if she were of the Sung clan of Tzu. The {$ g
says, In ancient times J was used for the male surname
and # for the female they are now reversed. -^ 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, Tszc
of Woo etc. Z. salutavit Ou et introducto eo an
sapiens etiam facit coitionsm ? 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 imparti.il in his judgment and, to
conceal the impropriety, your prince changed her surname in
the title given to hcr at Court. Couv le sage serait-il
aussi partial ? Le prince a epouse une femme
nom de Ki a appcle sa femme Ou ma Tzeu etc.
3. Probably behind Confucius reply lurked the idea
"This also is // " (iii. 15), but C. takes it seriously:
?L T * ^ nil n ~B 2. ^ A ^ ^ & H
fii) *i ft n 85, i& 5 M ft Bn ^f 8f Confucius
could not explain that duty compelled him to cover his
Prince s faults, nor could he assent to marriage in the same
clan being //, so he did not shirk the burden of blame. L.
If I have any errors etc. Z. si habeo culpam. K. I am
glad that whenever I make a mistake, people always know
it. Couv. Par un bonheur singulicr, si je commets une
faute, elle ne manque jamais d etre connuc.
368
THE ANALECTS. VII. XXX,
If ^f II ffij fl
o
B M 3 frl 2.
> >
A &. & II ^
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 m?ke a mistake people are sure to know
of it"
369
VII. xxxf, -xxxiii. TFTF: 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 /fC ff A 5J 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. \\*hen Confucius asked
a man to sing,- if he sang well, etc. Couv. Lorsque
Confucius se trouvait avec d habiles chantcurs qui execu-
taient un chant, il le leur faisait repeter, et chantait avec
eux.
CHAPTER XXXII. HIS UNATTAINED IDEAL.
~%& ff S "F personally acting the model man. C. ^V
|i fft A particle of doubt. #! A IT ^ fig S A fin
t"I ^1 &&gt; R A yu i ?ii means unable to surpass otheis,
but nevertheless equal to them. ^ ^ /fj ^ -gf fj ^
, Jj5 all words of self- depreciation. L equal to other
men, but the character of the superior man, carrying out i 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 ? Vet as to
370
THE ANALECTS. VII. XXXI r XXXIir.
it *
% R A
n z W(
B 1 ffff tfn
CHAPTER XXXL 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 XXXIL 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 XXXIII. The Master said :
371
VII. XXXIII, XXXIV. THE ANALECTS.
striving for it, and teaching others without satiety etc. The
jjg fi- takes ^ as fft and gf as in jjfc, but C. as $|
fiii nothing else, i.e , all that can be said about me, see VU.
1 8. C. Another instance of Confucius humility. i! ^
^ [fij ft i, A sa g c i s one who i s great in transforming
power, f- fllj ,fr i& Z & \ft X & Z tf$ & AYv/
is the perfect virtue of the heart and the whole duty of
man. $ nfj tl S? ; jj To do it means the way
of Virtue and the Sages. f$ A ^ nfi J3 jft & A to
teach others therein. L. The sage and the man of per
fect virtue how dare I rank 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 dc
sanctitate atque perfectione, tune ego qui ausim ? Si e con
tra quod ea agendo non fastidiam, id vero potest
afflrmari, 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 quc je possede la sagesse ou 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.
CIIAPTKR XXXIV. CONFUCIUS AND PRAY
I^R. ^ This was a Litany or Eulogy of the Dead,
wherein his merits were set forth, as is still done. C. ^"
SS P^ fa ft- 3F-5-! S asks, Is there such a rule? _h f
SVi ^ Wi ^ M W 1 flfi H ffi, _h T means heaven and
earth, the celestial called jju|l the terrestrial jjjg^ Jg ft jg
372
THE ANALECTS. VII. XXXIII, XXXIV.
IE B til
m (f fl J
T> ^ ^ A
-
- m
" 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-hsi Hua, " 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
VI J. XXXIV, XXXV. THE ANALECTS.
M, & M if W ffi -III Prayer is repentance and
reformation in order to seek the protection of the gods. IJ3
A * g- # a * *i > K % ff B & K
BJK $C H E IS A , 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? euchologium 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. Cou v cle faire des prieres
Cela convient-il ? oraisons funebres Nous vous sup-
plions, esprits du ciel et de la terrc il y a longtemps
que je prie.
CHAPTER XXXV. PRODIGALITY AND FRU
GALITY. C. J j|g ^ Compliant (^ ffi wilful) pS|
Wi ^L narrow, mean ([] is hemmed in ). L. Extrava
gance insubordination, parsimony, meanness. Z. pro-
cligus, tune non es obsequens ; pracparcus, tenax.
K. extravagance, excess ; thrift, meanness. Couv. l^\
prodigalite conduit a 1 arrogance ; parcimonie avarice.
574
THE ANALECTS. VII. XXXIV, XXXV.
=? m
S
g 7- ^
"
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 :
1 If prodigal then uncontrolled ; if frugal then
narrow: but better be narrow than beyond
control."
375
VII. XXXVI, XXXVII. THE ANALECTS.
CHAPTER XXXVI. SERENITY v. WORRY.
C. a ^ m Even, gj $ .; ift "A heart at
leisure from itself." jg -f p /J* A % fit ^ ff
j[$ 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 animo, vulgaris homo semper moerenti est corde.
K composed and happy, a fool is always worried and
full of distress Couv calme, ii a le coeur dilate
toujours accable de soucis.
CHAPTER XXX VII. THE SAGE S NOBLE
BEARING. C. J$ jg| jiU ,{![, respect inspiring, impres
sive. L. Mild, dignified, majestic, not fierce ; respectful,
easy, Z. comis cum gravitate, severus sine aspcritate,
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 rien cle force.
376
THE ANALECTS. VIL XXXVI, XXXVII.
-t
>
^ rfff A. ^
i~^"> tzri n*|^* 4*n
o
o
CHAPTER XXXVI. The Master said :
" The nobler man is calm and serene, the
inferior man is continually worried and
anxious."
CHAPTER XXXVII. --The Master
was affable yet dignified, commanding yet
not overbearing, courteous yet easy.
377
VIII. I. THE ANALECTS.
VOLUME IV.
BOOK VIII.
T AI PO.
CIIIEFEY CONCERNING CERTAIN ANCIENT
WORTHIES.
1 ITLE. The book opens \vith T ai Po and ends with
Yao, Shun, Yii, Wen and Wu, with miscellaneous sayings
by Confucius and Tseng Tzii in the middle.
CHAPTER I. NOBILITY INDEPENDENT OE
APPEAUSE. 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. H m si 1 ! tq ffi .-at, By H a
firmly renounced is meant. 4$ ffl jfij Jj$ ^ >g > Jg
Wi fe * "T 1J llL, He secretly withdrew leaving no
trace behind. H ~T> K ffl, # fl , A"
*K>i:3EKFfifat|3BB^ N 8! ;*> ^
M x & : t i\.y(i m fiu 3: g ^i M *
ffi * ffi ^> ^, * I & a ft ti ^ M M R H ,
fft *u ;> BB RL W m ai ^ JM > S ->k
5t jfc ^ M ffKfiSk ^: /^ rfn H ft ^ T\ ^ J IL
& X 3E, E fl -f 4,- & jfe S fM -ff ^c
THE ANALECTS. VIII. I.
VOLUME IV.
BOOK VIII.
s mi ^ Si
CHAPTER I. The Master said : u T ai
Po may be described as possessing a charac
ter of the noblest. He resolutely renornced
379
VIII. I, II. THE ANALECTS.
T> & $ JS 3E> King T ai (of Chou) had three sons,
the eldest T ai To, the next Chung Yung, the next Chi Li.
In King T ai s days the influence of the Shang dynasty svas
gradually decaying, while that of Chou was daily increas
ing. Chi Li had a son, Cli ang (l\), 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, lied with his brother
Chung Yung to the southern barbarians, whereupon the
king appointed Chi I .i to the succession. In the days of
Ch ang, (i. e. Wen Wang) the Empire was divided into
.hree parts, two of which were for King Wen, and when
he died, his son Fa succeeded, overthrew Sham;, and
o
icigned 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 his motives could not express their approbation of his
conduct. Z. summae virtutis sane. Iterum iterumque
imperium cessit, et populo nee datum ut laudibus cele-
braret. K of the highest moral greatness. lie three
times refused the government of the Empire ; although the
world, not knowing this, does not speak much of him.
Couv un homme d une vertu tres parfaite. II a cede
resolument 1 empire, et il n a pas laisse au pjuple la possi-
bilite de celebrcr son desinterressement.
CHAPTER IL BREEDING TELLS, AND Cl IARI-
TY BEGINS AT HOME. i. C. S flg f& Aspect
of fear, nervousness, fifc ~i; -jjJJ j\i^ Urgency, insistence.
Sll jjfi H J M > Unregulated and unpolished. The
THE ANALECTS. VIII. I, I!
I"J -f- 4ffi H
^ $ 4
ffil ffi) M T
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-
38 1
VIII. II. THE ANALECTS.
f/ffi E? - sa y s ?j & fit A H" Respect refers to one s
meeting with others, ffi ^ ^ ?j ^\ Caution to deal
ing with affairs. [j J ^ jf M p^ 67///; is out
spokenness without reserve. ft $1) g j }$| ;> 7//rf<>
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 modo, tune molestus ; attentus sine regula,
tune meticulosus ; strenuus sine moderatione, tune pertur-
bator ; rcctus sine cliscretione, tune anxius. K. Karnest-
ness without judgment becomes pedantry ; caution, timidity ;
courage, crime ; uprightness, tyrannical. Couv. Celui
qui fait des politesses outre mesure, est fatigant ; circonspcct,
craintif; courageux, clesorclre ; franc, offense par des avis
trop pressants.
2. C. considers this should be a separate chapter.
^ -T nfi ffi Ji il A HU By Chnn-tzu is meant those
in high places. fl jf -\\i^ stirred up. ff $ ^^
mean, stingy, fj {=f, says fij fi Jn Jr[ Jg ^ ^ g
;, 3t> ^ means generosity, i.e. with the utmost affection
and respect, gc ^ jn W Rl ffi : ^C> 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. \Yhcn old friends are not
neglected preserved from meanness. V, sapiens prin-
ceps studiosus sit erga parentes, ad virtutem ; \ r eteram
et antiquorcs non negligantur non parvip.-ndet. K.
When the gentlemen of a country are attached to
family improve in their moral character not discard
382
THE ANALECTS. VIII II.
flij fliJ fl J
fr
W rfn
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,
TIM-: AiNALKCTS.
their old connections not become grasping in their
character. Couv. Si le prince rcniplit avcc zele scs
Parents ancctrcs, la piete fllialc flcurit
^n abandonnc pas scs ancicns servitcurs amis suit
son example.
CHAPTER III. TSKNG TZU S LAST ILLNKSS.-
Al or legs and arms. |iq $ ^ disciples of his school.
C; ff ^ ^ [J ja S ft US 5 /# X -I* * JR 31
fe> 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 (j$ |g II. 5. T .) represents the,
care lie had taken and the relief on knowing that his
anxiety was ended, f jgjj ^ ,, f Fcaring> & - ^ ^
gg Anxiety. L. being sick disciples of his school
hands - !t is said in the Hook 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 yc, my little children
Z. habens morbum, vocavit scholae discipulos
l )cdcs manus - Carmen ait: sis pavidus, sis cautus
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. stir
le point de mourir, pieds, mains, (et voyez que j ai
conserve tons mcs mcnibrcs dans leur integrite) etc. etc., je
voic avecplaisir que j ai pu preserver mon corps de toute
lesion, o mes enfants.
384
THE ANALECTS. VIII. II, III
iffi
o " >-
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 : " 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.
TIIK ANAI.KCTS.
CHAPTKR IV. TSKXG TZU S DYING AD
VICE,-!. C. 3- T ft * *, fli ft K>
A He was a Minister of Lu (son of jfc ift fft II. vi).
P3 > IS] 31- & &&gt; to enquire about his health, L.,
being- sick, ask how he was. Z. aegrotante
obsalutavit cum. K. a young noble of the court came to
see him. Cotiv. mourant rec.u la visite de etc.
2. c. u s JE & IK j^ A ffi /* * Sc H ,
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. /. ej us vox cst 1 ugubrus,
ejus sermo quiclem bonus. K. its song is sad his
words are true. Couv. crie d un voix plaintive donne
cle bon avis.
3. The advice is deemed specially applicable to the
hearer. C. ft- ^ JJ ^ places weight. H ffl /g ^L
coarse, fg Jjjr ]$ ^ reckless, remiss, ffi g f& words.
M 9? ^ tones. g-|5 /.L fjiy ,[lL About like low, vulgar.,
& 1$ m & improper. & ft 3, 5*3 Vessels
of bamboo and of wood. ^ S T fff Jf <& 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 efferenclo corporis ha
bitum, in hoc removeat arrogantiam et dissolutionem ;
componendoris speciem, tune accedat ad sinceritatem ;
386
THE ANALECTS. VIII. IV.
5E ill
^ ^ -til A $F 1h 3
if it ^ 5E -T S:
"
CHAPTER IV. i. During Tseng Tzus
illness Meng Ching Tzu called to make
enquiries. 2. Tseng Tzu spoke to him say
ing : " 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
VJII. IV, V. THE ANALKCTS.
ct profercndo verborum sonum, jam absit ab indecoro ct
absono ; res vcro liabcnt administros qui scrvcnt.
K. throe 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-
n ^s knowledge of the technical detail of the arts and
sciences, he leaves that to professional men. Couv
d eviter la raideur ct le laisse-allez dans la tenue du corps,
la simulation dans 1 air du visage, la grossierete et 1 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
til, K 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 himself as empty ;
offended against no altercation: formerly who
pursued this line of conduct. Z. ut instructus peritia
sciscitaretur ab imperito ; instructus multis a tenuiore ;
habcns non habens ; plenus vacuus ; offensus
controversaretur ; 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. ^Ktre habile,
et interroger ceux qui ne le sont pas ; avoir beaucoup
pcu ; avoir n ayant lien; i.-tre rich depourvu de
tout ; recevoir des offenses, et ne pas contester, voila ce
qu etait condisciple.
388
THE ANALECTS. VIII. IV, V.
3B *f 68 aS IS
ffii 3? 1 ia * US IE
i >
T> lift fig Ii] fgf tfj
K IK] Fr9 ^ H
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. Tseng Tzu said : 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
VIII. VJ, VII. THI-: ANAI ICTS.
CI I A1TKR VI. \VI K )M \f ) TEMPTATION
SHARKS. C. takes ^" ability, as the text, other com
mentators include both ~Jf and fj(ji \\ hich, when above the
ordinar\ , connote a ^| j* ^ Re >\ J^ , ffi the ancient
/^ is said to be only 7.4 of the present foot, so >^ /^
would be 4.44 feet at the present day, representing fifteen
years of age, every /^ making a difference of five years in
age. A hundred // was the dominion of a Tfe or {:
Men. V. 2.2. Re Eg * C. says iff: ?g J
5E i ^ l^i! iM ^ Tl l $> 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 pupillus, et subeunti magnum
discrimen adhuc non possit cripi, 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 a 11 a
gentleman. Couv pent eonfier la tutelle cl 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.
CHAITI^R VII.- A HKAVY LOAD AND A
LONG WAY. Cf. Ars longa, vita brcvis. i, C. ?
fi $( -tli breadth, capaciousness. -%!% <]$ >Q, ^L Kndur-
ance, fortitude. ^ /, ^ gg ffi Jf: Iff etc. without
capacity he cannot bear the burden. L. The Scholar
breadth of mind and vigorous endurance. His burden is
heavy and his course is long. Z. litterati nequeunt, quin
39
THE ANALECTS. VIII. VI, VII.
-T A m In 5" X
-ffi, ^ M M Z
- o
A ^ ^ m
^ ^ I ^ "T
CHAPTER VI --Tseng Tzu said :
u The man to whom one could entrust a
young orphan prince and delegate the com
mand over a hundred //, 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 Tzu said :-
" The scholar may not be without capacity
391
VIII. VII, VIII. THE
magnanimi ct 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 fardeau
est lourd, et le voyage long.
2. L. Perfect virtue is the burden, which he considers
it his to sustain, only with death cou rse stop etc
Z. Cordis perfectionem susceperunt in proprium onus
Mortui tune 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 finera qu apres la mort etc.
CHAPTER VIII.THK PROCESS OF EDUCA
TION, Or, Start (lay the foundation) with the Odes,
establish (build up) with the Regulations for right be
haviour, and complete (finish) with Music. C. $ fa ^Ij
+ a * r fi> + H * jH II 8*. - + m &
^P fllsK According to the Li, section pJ fllj at ten th>
scholars learnt the duties of youth, at thirteen, music and
poetry, and at twenty, the Li.
i. c. 39 jig & ikgin. $ % z w m & m ^
3t- ^ gg M >JX The Poets should be tlu
learner s primary study, \\ hereby his mind may be aroused
to love good and hate evil.
2. c. S5iaS*aigS#, Hn ~4\ i &
Wi ^ > ^^ nas Aspect and modesty for its base, but
its rules and regulations are also given in detail \hi the jfig
la). * *? ! > p/r u m 4i f& i -tr- m ^
& fyl Z ffi %& 3& ^ 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.
A
=r at ?E a
rfiii ft
B
and fortitude, for his load is heavy and the
road is long. 2. He takes Virtue for his
loa^, 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
ths Poets; 2. established by the Laws
393
VIII. VIII, IX. THE ANAL.F.CTS.
3- c. SB S A tt *, fin ffi * -JC
nourishes
the spirit and purges away depravity and corruption,
scattering its very dregs, so that it is the climax of educa
tion. I,. 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, peif.cieris
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. Lc disciple de la sagesse excite en son coeur des
sentiments honnetcs par la lecture dcs Vcrs (du Cheu
King) ; il affermit sa volcnte ...... Li Ki ; il perfcctionne sa
vertu ...... musique (du lo Ki).
CHAPTER IX. NOT THEIRS TO REASON
WHY.-C. Rprffi|fj]KjaiE^@ ^ ffi
^ fig 1 2. n 3t 0r Ji t -Ou You ma y makc thc
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, g "& fl5 ^ ^ , but
it was impossible. As to the Sage wanting to keep the
people in ignorance this was thc 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 sc-
quatur aliquid, ...... comprehendat illucl. K. The common
people should be educated in what they ought to do, not
to ask why they should do i:. Couv. On pent amcner
le pcuple a pratiquer la vcrt u ...... lui en dormer une con-
naissance raisonnee.
394
THE ANALECTS. VIII. VIII, IX
T-T
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."
395
VIII. X, XI. THE ANALECTS.
CHAPTER X. DRIVEN TO DESPERATION.-
C. & JQ, BB * 3K M & ft SU The daring
who arc not content with their lot will rebel, gjl /p fc
A> fin ffi H 0? , M & S U They ho
push their dislike of illdocrs 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, pcrturbator 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 tombcra etc.
CHAPTER XL PRIDE AND PARSIMONY CO
VER A MULTITUDE OE VIRTUES. Or, His other
qualities are not enough to look at. C. ^ 0$ f,| j ^j /Jb
fe ISv ^ 3$ means the excellence of his wisdom, ability
and skill, f* Jfr ^ l^oastful. ^f g]5 ^} & Mean,
stingy, {riil U takes f^ as \& ^ if, supposing. ^ f-
says: If he have Duke Chun s fi\ he could neither be
vain nor mean, but if he only had Chou s ^ etc. And
again, |T M $L^ 3f M, 1\ clliao is cxccss of s P irit lin
deficiency. But Chu Tzu notes their connection ,l|g b^ng
the fruit ot the tree ^ ^ Hence too ^ /f/ gg ifij ^
^f> ^f iffi ^P 85 # -tii> thc y are ahva > s found to -
gether. L. Though a man have abilities yet if he be
proud and niggardly, those other things arc really not
woith bein looked at. Z. si habeas dotum splen-
THE ANALECTS. VIII. X, XI.
^ >
in e A iff
~ - ^*
1 JH SL ^ j
& -til t K
^
CHAPTER X. The Master said :-
14 Love of daring and resentment of poverty
drive men to desperate deeds ; and men who
lack moral character will be driven to similar
deeds it resentment of them be carried too
far."
CHAPTER XL The Master said :-
" If a man have gifts as admirable as those
397
VIII. XI, XII, XIII. THE ANALECTS.
dorum, casu quo superbias ct avaritis sordescas, etc. K.
A man may have abilities as proud and mean, you
need not consider the other qualities etc. Couv. Un
homme cut-il etc. s il cst orgueilleux ct avare etc.
CHAPTER XII. DISINTERESTED STUDENTS
SCARCE.-f$ ^ jj$ Jtt #> 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. j$ , jfr$ .& Stipend, (cf. VI. 3
ctal.) 3* ^ ffc iU thinks 3* should be ^ And
m K, ^ys m -f ijft Z K m &. =f m & M> Even
a man of Tzii Chang s worth put questions about stipend.
L learned for three years without coming to be good.
Z quin intenclat in stipcndium etc. K. educates
himself without improvement. Couv se livre
a 1 etude cle la sagesse, sans avoir en vue les appointments
de la magistrature.
CHAPTER XIII. LOYALTY TO PRINCIPLE.
1. Or, He who is truly sincere, loves to learn, holds firm
to the death, and perfects his ways, will not etc. C. ^ %
/- fin ~Jj &^ Thick and strong, stable, solid. ^ $5
IB IVJ ^ fib % r fK Without solid sincerity there can
be no love of moral training. ^ Vj : J \\\] xf> fib J^Jl $
Jl: $[ ^ If he does not maintain it to the death he cannot
perfect his ways. (The |fe is generally taken as a verb).
as -} ye. *," a is ^ ft, at *?> ^ ^ ^ *,
398
THE ANALECTS. VIII. XI, XII, XIII.
.
o
^ -tli ^
of Duke Chou, yet be vain and mean, his
other gifts are unworthy of notice."
CHAPTER XII. 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, XII I. THK ANAI.KCTS.
Steadfastness to the death is the outcome of unshaken
sincerity, as the perfection of \irtue 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. fin-niter adhaerens ama sapicntiac 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 ctudicr. 11 les observe fidelement
jusqu a la mort, et par 1 etude il se convainc de leur
excellence.
2. C. ;g j|, / $ fc> HO fi & n # ft I
^ ^ ijjfc^ The man of honour offers his life in times of
clanger, 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 ({JL 3T>) he washes his hands of it (-jg ;!(: %
fifi ,)> before its debacle takes place. Only the
$J fff 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 rcgnum ne ingrcdiaris, 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 cles dissensions. Si bicn gou-
verne, il se montrc 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. VIII XIII.
o
m m m n m.
o o
.
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
VIII. XIII, XIV, XV. THE ANALECTS.
cssc atque ignobilem, probosuni est ; clivitcm. . .
nobilcm etc. K. justice and order he should be
ashamed to be poor and without honour; rich and
honoured. Couv aurait honte den avoir ni richcsses
ni honneur etc.
CHAPTER xiv. COBBEER STICK TO YOUR
LAST. Or, Me who docs not occupy the post does not
(or does not have to) plan its policy ; but. the usual render
ing is, does not meddle with, jjjg g* says f fa &
^ As!\ vwu Has the meaning of usurp, interfere.
C * ffi 3C f* M ^ ft :ft ifK Has not the re
sponsibility of its affairs ; % 31- -fc , ffl ft} % flij
W ^> 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 cherchez
pas a vous immiscer dans les affaires d une charge publiquc
qui n cst pas confiee a vos soins.
CHAITI^R XV. THE POWER OE SOUND.-
Cf. III. 20. This remark is placed after Confucius return
to, and reorganization of, the music of Eu. gL was inter
preted by the earlier commentators as (< When Chili first
corrected the confusion of the Kuan Clui." C. says ^
means $fc . ? .ft> the closing passage in a piece of
music ; and also says the ^ f states |$] []f| , HL Jt^l
^j M, iu> 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.
ea
o o
/C* ->"%.
- "
and order fail, he is ashamed to be in
affluence and honour."
CHAPTER XIV. The Master said :-
11 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 magisti i
Tehe initio, odic Concinens Casarca fnalis stropha proh
quam plenc implebat aurcs ! K. The volume of sound
at the commencement and the clash and commine r line r of
O O
harmony at the end magnificent. I low it seemed, etc.
Couv. Lorsque le chef commenc,a a exercer sa
charge comme la chant La Mouctte chantant charmait
et satisfait 1 oreille !
CHAPTER XVI. NO REDEEMING FEA
TURES. The fault of impetuosity is generally balanced
by fearless honesty, simplicity by ingenuousness, and lack
of ability by truthfulness. Otherwise the case is hopeless.
ffff S* takes } as $f ^ ambitious, and ^ [g[ as fo
^ c flfi of a warped mind. C. ffl^ f{i fa | Seem
ingly ignorant ; M > H J? -& cautious and honest ; f
j ^^ Jl| f/g DJ seemingly incapable. ^ ^< fa , ^^
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 nee 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, on ignorant et leger, on pen intelligent et peu
sincere.
404
THE ANALECTS. VIII. XV, XVI,
Jk,
XX
m =?- m
M & m
his duties, how the closing strains of the
Kuan Chu filled the ear with the grandeur of
their volume ! "
CHAPTER XVL The Master said :-
" The impulsive and not straight-forward, the
simple and not honest, the stupid and not
truthful, with such I hold no acquaintance."
405
VIII. XVII, XVJII, XIX, THE ANALECTS.
CHAPTER XVII. TI IK MARK OF TIIK HIGH
CALLING.-??. T- says Jft ft |JJ jl flf ^ T,J ^
There is no putting-off till tomorrow about learning.
I- 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 nc illud amittas. K not yet
reached your goal and as though apprehensive of losing it.
Couv. Travaillez sans relache comme si vous avicz
toujours a acquerir ; dc plus, craignez de perdrc ce que
vous avez acquis.
CHAPTER XVIII. TIIK SUBLIMITY OF SHUN
AND YU. Shun see 20. Yu see 21. $jJ gf, jgf ^
Mi, Lofty and great. ^ gl, $fo ^ flj g^ ^ in;
^f* W fi S |?| -ilL^ 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 tamen nulli intererant. K. How
toweringly high and surpassingly great in moral grand-
eur came to the government unconscious uf
it. Couv. Oh! quelle grandeur d ame out possede
1 empirc, et leur coeur ne s y est pas attache.
CIIAITKR XIX.- THE M- JKSTY OF YAO.
I. Yao, the founder of the Chinese nation ; see Introduc
tion. C. Pf, ffi gj ^^ Only; H^ jft ^ ^ ex
actly tally; $ W, JK JS li r K far and wide, i.e. ^
ifS ^c Si ^ *J ^ > ffij ^ ffi fig |u
; /^> In vastness nothing surpasses Heaven and only
Yao s moral character can correspond with it, hence his
character is like ^ ; ^ uj J^ |f gn ^ ^ ^ that
of Heaven, beyond words or portrayal. E. Great indeed
was Yaou as a sovereign ! I low majestic was he ! It is
406
THE ANALECTS. VIII. XVII, XVIII, XIX.
+ +. + :
ft A -fc
T
CHAPTER XVIL The Master said :
"Learn as if you were not reaching your
goal, and as though you were afraid of
missing it."
CHAPTER XVIII. 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. Hem-
vast was his virtue. The people could find no name for
it Z. Oh quam magnus Yao tenons principatum ! proh
sublimitas! acmulatus illud. Proh immensitatem !
populus non valuit verbus asscqui. 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. Quc Yao a
etc un grand prince ! qu il a fait de grancles choses !
lui a ete semblable. L influence de sa vertu a etc sans
limites de terme pour la nommer.
2- C. JJH, ft PJ 8^ brightness, glory. ^
J@S $1 ?i i -&, WcH-chang means Religion, music
and law. L. How majestic works he accomplished.
How glorious in the elegant regulations instituted.
Z. O quam splendidum ille habuit decori apparatum.
K how glorious arts he established. Couv
Que ses ceremonies, sa musique et scs lois out ete belles !
CHAPTER XX. AND ONE WAS A WOMAN.-
See ft |5, Shun, i.e. J-Ji successor of Yao, v. In
troduction, c. 31 A, s, m, m, m M> ra &.
Ministers of Works, Agriculture, Education, Justice,
Woods and marshes. L. well governed. Z. bcne
administrabatur. K. five great Public Servants and the
Empire had peace. Couv. bien gouvcrne.
2. Sec |& g vi. i, Sec. 2. C. SI ft &, Lmm
means to administer, control. (This is its primary mean
ing.) Another supposition is that it should be g^ an old
form of ^ The ten men were %\ Tfe named JJ^ ^
408
THE ANALECTS. VIII. XIX, XX,
3*C IT * ^ tl I J
T W ill
!fc= 3f. W E Ji ^ ^C
o
3 A X = ^ P
M ^ -ffi, jfl S ^
> o
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 ANALECTS.
ft named fa * fc named gg, ft , & ,
m, [33 ^> fft it 4> S $fi> -:! - A Bl J X -ft,
The one specially mentioned in next clause was Wen Mu,
but whether Wen s \vife or mother is unknown. She is
called the Q, j- as she ruled the interior (of the palace).
The jl A JlS ^f> & }g Jft ft> I- 1 hive ten able
ministers. Z. bcnc administrates praefcctos. K. I had
etc. assorted men in restoring order etc. Couv. J ai qui
m aident a bien gouverner.
3. C. He is called Confucius instead of the greater
^f out of respect to King Wu. ^ ||| is a fg an
ancient saying. JJ ^ ^ is taken by C. as & JJ-
]J^ more abundant than in this, but the ancient commenta
tors take the opposite interpretation. L talents are
difficult to find, true? Only when the dynasties of
met, were they more abundant yet there was a woman
amoner them. T/ic able ministers were no more than nine
t>
men. Z Dotes rarae sunt, imperil concursus,
solus prae hoc nostro fuit florentior : et tamen una
mulier, novem sunt viri et nil amplius. K men of
great ability are difficult to find. The great men who lived
etc. never been equalled. Among above, there was
one \voman; so only nine great men. Couv
homines de talent sont rarcs L epoque de a etc
plus florissante quc la not re. ( ccpcndant Chouenn
n a trouve que cinq ministrcs capables ; ou Wang) a trouve
une femmc de talent, et netif homines, mais pas davantage.
4. C. In the ^ ^C {^ it is Kiid : King \\\"n led
the revolting empire of Siring submissive to Chou (fa$) ;
for six of the nine divisions had accepted Wen as leader.
410
THE ANALECTS. VIII. XX.
*0
# M SJr = ; B 11
3c -A ft JS 3f E
W rfif ^f < ^ A
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.
?LL K says ^ $L , A K > 75 ^ IR> Heaven
had given him the empire, its people had accepted him,
and yet lie did not take it but served $-j\ the summit of
nobleness. E. King YYan possessed empire, and with
those he served Yin. The virtue of the house of
Chow highest point indeed. 7 habcntem duas,
cum his subjccte serviisse Yu, Tscheou nostri virtus
summa virtus. K. in two kinds under them, while
still acknowledging Yin. The moral greatness of the
early Emperors perfect. Couv. Posseder les deux
tiers et employer sa puissance au service cle In ce
fut le merite cle la famille des Tscheou ce merite a etc
tres grand.
CHAPTER XXL THE CHARACTER OF YU.
^ 3$ successor of Shun (v. last section) and founder of
the Hsia Dynasty. C. [jj]^ |$ gg ^ crevice, flaw,
(In] # semblance of a flaw). ^ $1 -t!l> thin, poor. 2<
m. ft BE IT S ordinary clothes, f^ ^ fl|5 -tit H #
S ^ ap^n made of leather. & ^ i& tfc & & lt
^L^ whether unstinted or sparing all accorded with what
was light. 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. lie lived
in a low, mean house, but expended all his strength on the
ditches and water channels etc. 7.. ego nullo defecto
nolo. Pa re us potui et eibi, at vakle plus erga manes et
spiritus ; vulgaris ordin.irio vestitu etc. humilis palatio et
aedibus in agrariis aquacductibus. K a flaw.
He was extremely simple, etc. but lavish in what he offered
412
THE ANALECTS. VIIL XX, XXI.
m
M IP ^ {ft, g ia
a * tit w B .
^ & tfn P1 fi IS
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. Mis ordinary clothing was coarse and poor,
but when lie 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 nouniture fort simple; of-
frandes aux csprits splendides. Vetements ordin-
aircs grossiers ; mais sa rode et son bonnet be cere-
nionie magnifiques. Son haditation et son chambres
basses; tous ses soins aux canaux d irrigation.
414
THE ANALECTS. Vlll. XXI.
ZET.
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 PKRSONAT..
TITLE. f ?^ "The Master seldom." The first half
of the book chiefly relates to Confucius himself; the latter,
consists of various sayings, mostly urging to diligence.
CHAPTER I. GAIN, FATE, PERFECTION.
5flK or, what would pay. Cf. Menc. Li. C. g ~f- >
it m HI w m^ ^ a a, t m *> 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. cle lucro, atque Provi-
dcntia, atque perfections natuia. K his conversation
seldom spoke of interests, or religion or of morality.
Couv du gain, de la providence celeste, cle la vertu
parfaite.
CHAPTER II. THE BUBBLE REPUTATION.-
I. Or, in no one thing docs he make his name. C. }j|
1 *> K A #S * f*. The name of a village,
the man s name is unrecorded. ^ ^11- ^ . tl J- M f/f
-JC ^P BE - ffi % -l!l> Braised 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.
dlf 1^~ ^ -f
li\ *s -^> J
?L ^ . t
o
~r m a
tt A, ^0
f(n
CHAPTER I. - 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.
foi- himself. L. Great indeed is the philosopher K ung !
Ilis learning- is extensive not render his name famous
by any particular tiling. /. mngnus vere at caret
quo fiat famosus. K is certninly a great man
very extensive acquirements, not distinguished himself
l n anything, ete. Couv. Le philosophe ccrtaincment
un grand homme. II a beaucoup de science; pas ee
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. -:$ jtlf ^/^ Specially devote myself to.
w m -st - m BB m A $u w\ m #., Ar-
chery 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 III. 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. 7. c ritu est minus dispen-
diosus ; ego sequar multitudinem. K good taste
less expensive follow the general practice. Couv.
Conforme a Fancier! usage coute moms cher a
1 usage general.
418
THE ANALECTS. IX. II, III.
351 -X
PI
m m fi IP?
M Hi fl 11 /J
> * "
r ^ ?^ $L ^ 4
^ II KL f P ^ ^
fc Hi f P ^ B
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. XII, IV. THE ANALECTS.
2. Cf. {ft economical, fc excess. C. fg -^ flj >
?r ^ lit, w- M # K sg #, $g is < i &&gt;
W J* 3> Jl J ^P Rf -f# liL^ The Chuntzu in his clay
and generation, when any custom is harmless, may follow
it; when injurious to principle, he may not. I
prescribe the bowing below the hull, after ascending it.
I continue to bow below though I oppose the common
practice. Z ab imo in summo, ct 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 cles degres, c est de 1 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 ^ as the indicative fjrt^
and reads the whole as descriptive of Confucius, who, being
naturally free from these faults, did not need to prohibit
himself! C. ^f^ ^ ;y\ Private notions or wishes;
-&&gt; 3W &&gt; prefixed certainties; fj^| ^ $fc f^ unyielding
obstinacy; 5ft > %L El> for self. I entirely free.
lie had no foregone conclusions, no arbitrary predetermin
ations, no obstinacy and no egoism. Z. Philosophus
exuerat quatuor : non habebat privates sensus, absolutas
determinationes, pervicaciam, cgoismum. K entirely
free self-interest, prepossessions, bigotry, egoism.
Couv evitait desir desordonne, determination ir
revocable, opinionatrete, egoisme.
420
THE ANALECTS. IX. Ill, IV
eg
m m ^ T
> >
Of # f ^ S
Sc T -ft -m
o o
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 3^
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 $, fii^ says pJJ JJ
^ n K ts> * ^ ifi ra n IE> ft is A m ^
Yang llu (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 ^ \Vcn (civili
zation) still here? King ^ the cultured. See VIII, 20.
3 refinement, cultivation, civilization etc. C. ^ , M
ft Hi ! X. l&mm W & Z fK The external
manifestation of Tao is called Wen, i.e. religion, music and
law. His use of Wen instead of Tao is put clown to his
modesty. $fc ^ JL -f f] fin\ Tzu is this, i.e. Con
fucius speaks of himself. L. Ai\cr the death of etc. was not
the cause of truth lodged here in me ? Z. Wen rex cum
obicrit, doctrinae apparatus nunquid non est hie ? K. Since
the death of etc. the cause of this civilization with us here
now? Couv. ...rtant inort, la doctrine. ..pas ici (en moi) ?
3. C. Having spoken of King W r en as dead he calls
himself the dying one. If I leaven had meant to end this
422
THE ANALECTS. IX. V.
z n -in
IE
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
433
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 he
ended, and since etc. the K uang people cannot go against
the will of Heaven. L. If I leaven 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, poster us mortalis non obtinuissem
participate 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 quo la
doctrine disparut de la terre, il no 1 aurait pas connee aprcs
la mort de Wenn wang etc.
CHAPTER VI. NOBLENESS INDEPENDENT
OE VARIED TAEE.NTS.--i", A sage, or man divine
ly inspired.
1. C. The -fc ^ was the Chief Minister of i/| or
*o * $ m &. & n n m &, H C thought a V a-
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? Guam ille multa callet ! K. ...he is a holy man,
s he not ? What a variety of acquirements he seems to
possess. Couv. EC premier ministre est-il un sage
parfait? Otic d arts lui sont familiers !
2. c. ^ tft j$ du Prodigal, n >r; S BJ &
^ it means without limit, ff ${j 4^ J|g Jf ^ ^ |j
^ SK On the verge of, as if modvsly forbade him to
recognise it E. Certainly Heaven has endowed him
unlimitcdly. He is about a sage. And, moreover, his
424
THE ANALECTS. IX. V, VI.
yv
X M XT X
^ o >
3 ^ m & A
It -Hi ^P
o
-V ~V - <i*M :ri-..
<1 "r 51 S #H
>
destroy this enlightenment, what can the
men of K uang do to me ? "
CHAPTER VI. i. A great Minister
enquired of Tzu Kung, saying, "Your
Master, 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. ccrtc coclum late promovit ilium
acccdcrc sactitatc ; ct insupcr nuilta callct. K. God has
certainly been bountiful to him to make him a holy man.
Besides, he lias himself acquired knowledge in many things.
Couv lui a prodigue ses dons sans nicsurc ; il possede
a pen pres la plus haute sagcsse possible, ct de phis tine
grande habilete clans beaucoup d arts.
3. C. A variety of qualifications arc not necessary to
leadership, hence they are not even necessary to a Chiin
Tzii. L my condition was low and therefore I
acquired my ability in main things, but they were mean
matters. Must the superior man have such variety of
ability? etc. Z conditionc humilis, viliores res.
At num sapiens multes habcbit ? 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,
pen d imporlancc. Le sage en apprend-il beaucoup ? Pas
beaucoup.
4. i-j*^ was the disciple -jr fjE> See Introduction
VIII. C. jf, JJJ -{if^ 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 nullo muncre 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.
CHAPTKK VII. NOT A GKNTUS, PUT PAINS
TAKING. Probably a comment on some remark made
426
THE ANALECTS. IX. VI, VII.
s * -tii T- t& & fi
8 B
tr> ^ ^ ^ ^ m -^- m
> - o
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 VII. The Master said :
" Am I indeed a man with (innate) knovv-
427
IX. VII, VIII. THE ANALECTS.
about him. C. ?L r jMi!fc t? t! $S n 3SU Confucius
modestly proclaims himself unlearned. P|K $ JiJ >
Educe, bring out. ffi S fi ffi SU Vi" * #N * ^
Jl T"> $/ #IU $ $? ^ ^ ^ ""i r "tf" incans thc
two ends, i.e. last and first, root and branch, above and
below, fne 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 scienias. At si quid vilis
homunicio 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-tl tres 
