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輔友以日圖自則之
仁以文君會辱止不
友會子子焉毋可

CHAPTER XXIV. The philosoher Tsăng said, "The superior man on literary grounds meets with his friends, and by their friendship helps his virtue."

23. PRUDENCE IN FRIENDSHIP. 告 read kah, as in III. 7, implying some degree of deference.道=導, as in II. 3, 1.

24. THE FRIENDSHIP OF THE KEUN-TSZE.

以文,'by means of letters,' i. e., common literary studies and pursuits.

BOOK XIII. TSZE-LO0.

為倦。益。勞日、問

季仲

氏弓

日之。先政子十子

無請之子路三路

CHAPTER I. 1. Tsze-loo asked about government. The Master said, "Go before the people with your example, and be laborious in their affairs."

2. He requested further instruction, and was answered, "Be not weary in these things."

CHAPTER II. 1. Chung-kung, being chief minister to the head of the Ke family, asked about government. The Master said, "EmHEADING OF THIS BOOK.一子路第十之(=民) in the same way under the regimen

=, 'Tsze-loo.-Book XIII.' Here, as in the last book, we have a number of subjects touched upon, all bearing more or less directly on the government of the state, and the cultivation of

the person. The book extends to thirty chap

ters.

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of勞勞之=爲他勤勞,'to be
laborious for them; that is, to set them the
example of diligence in agriculture, &c. It is
better, however, according to the idiom I have
several times pointed out, to take 2 as giving

a sort of neuter and general force to the preced-
ing words, so that the expressions are 'exam-
ple and laboriousness.'-K'ung Gan-kwõ under-
stands the meaning differently:-'set the peo-
ple an example, and then you may make them
labour.' But this is not so good. 2.
old copies is . The meaning comes to the

same.

無in

所曰哉也為圖爾才小 不野子正政子所而過, 知哉之名子路不舉舉政。

臺由迂乎將日知之。賢子 闕也也子奚衞人日才。日 如君奚路先君其舉日先 也。子其日子待舍爾焉有 名於正有日子諸所知司 不其子是必 知賢赦

ploy first the services of your various officers, pardon small faults, and raise to office men of virtue and talents."

2. Chung-kung said, "How shall I know the men of virtue and talent, so that I may raise them to office?" He was answered, "Raise to office those whom you know. As to those whom you do not know, will others neglect them?"

CHAPTER III. 1. Tsze-loo said, "The prince of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?"

2. The Master replied, "What is necessary is to rectify names." 3. "So, indeed!" said Tsze-loo. "You are wide of the mark. Why must there be such rectification?"

4. The Master said, "How uncultivated you are, Yew! A superior man, in regard to what he does not know, shows a cautious reserve."

2. THE DUTIES CHIEFLY TO BE ATTENDED TO 3. THE SUPREME IMPORTANCE OF NAMES BEBY A HEAD MINISTER:-A LESSON TO YEN YUNG. ING CORRECT. 1. This conversation is assigned by Choo He to the 11th year of the duke Gae

1. 先有司,一comp. VII. 4,3. The 有 of Loo, when Conf. was 69, and he returned

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are the various smaller officers. A head minister should assign them their duties, and not be interfering in them himself. His business is to examine into the manner in which they discharge them. And in doing so, he

should overlook small faults. 2.人其舍 諸,-comp. 山川其舍諸, in VI. 4, though the force of 舍 here is not so great as in that chrodont meaning is, that Chung-kung

from his wanderings to his native state. Tszeloo had then been some time in the service of the duke Ch'uh of Wei, who it would appear, had been wishing to get the services of the sage himself, and the disciple did not think that his Master would refuse to accept office, as he had not objected to his doing so. 2. 名 must have here a special reference, which Tsze-loo did not

need trouble himself about

Let him advance those he knew. There was no fear that the others would be neglected. Comp. what is said on knowing men,' in XII. 22.

Yung explains the 正名by正百事 之名,'to rectify the names of all things. On this view, the reply would indeed be 'wide of the mark.' The answer is substantially the same as the reply to duke King of Ts'e about

不圖而也必所不不事正 如樊已君可措中興不具 星矣。子言手刑禮

於也足罰樂事
故不不不
君中興

也君子於其言無所苟
必可言也言之必可行

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不如老農請學爲圃日

樊遲請學稼子曰吾

日吾

無罰樂

正則言不順言不順則

5. "If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success.

6. "When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punish. ments are not properly awarded, the people do not know how to move hand or foot.

7. "Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires, is just that in his words there may be nothing incorrect." CHAPTER IV 1. Fan Ch'e requested to be taught husbandry. The Master said, "I am not so good for that as an old husbandman." He requested also to be taught gardening, and was answered, "I am not so good for that as an old gardener."

govern. in XII. 11, that it obtains when the | enables us to understand better the climax that

prince is prince, the father father, &c; that is, when each man in his relations is what the name of his relation would require. Now, the duke Ch'uh held the rule of Wei against his father; see VII. 14. Conf., from the necessity of the

case and peculiarity of the circumstances, allowed his disciples, notwithstanding that, to take office in Wei; but at the time of this conversation, Ch'uh had been duke for nine years, and ought to have been so established that he could have taken the course of a filial son without subjecting the state to any risks. On this account, Conf. said he would begin with rectifying the name of the duke, that is, with requiring him to resign the dukedom to his father, and be what his name of son required

him to be. See the 翼註, in loc. This view

follows, tho' its successive steps are still not

without difficulty. 正名乎,一平 may be taken as an exclamation, or as 'is it not?' 4. 闕如,一關 is used in the same sense as in

II. 18. The phrase='is putting-aside-like,' i. e., the sup. man reserves and revolves what he is in doubt about, and does not rashly speak, 6. 'Proprieties' here are not ceremonial rules, but ='order,' what such rules are designed to display and secure. So, 'music' is equivalent to

“harmony,”中, 3d tone, is the verb; 不中

'do not hit the mark.'

4. A RULER HAS NOT TO OCCUPY HIMSELF WITH WHAT IS PROPERLY THE BUSINESS OF THE PEOPLE. It is to be supposed that Fan Ch'e

雖不子稼民不敢莫人不 多達日、 蛋用不敢哉如 資情服不樊

對雖多亦奚以爲
政不達使於四方不能專
墨子曰誦詩三百授之以

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夫上敬

如好上
是信好上

至則則義好出。 四民則禮 禮子

專以焉方莫民則日

2. Fan Ch'e having gone out, the Master said, "A small man, indeed, is Fan Seu!"

3. "If a superior love propriety, the people will not dare not to be reverent. If he love righteousness, the people will not dare not to subinit to his example. If he love good faith, the people will not dare not to be sincere. Now, when these things obtain, the people from all quarters will come to him, bearing their children on their backs. What need has he of a knowledge of husbandry?"

CHAPTER V. The Master said, "Though a man may be able to recite the three hundred odes, yet if, when intrusted with a governmental charge, he knows not how to act, or if, when sent to any quarter Oli a mission, he cannot give his replies unassisted, notwithstanding the extent of his learning, of what practical use is it?"

repeated to Fan Ch'e.

5. LITERARY ACQUIREMENTS USELESS WITH

OUT PRACTICAL ABILITY.

詩三百,一sce II,

was at this time in office somewhore, and think- | should learn. Conf. intended that it should be ing of the Master, as the villager and high offiçer did, IX. 2 and 6, that his knowledge cmbraced almost every subject, he imagined that he might get lessons from him on the two subjects he specifies, which he might use for the benefit of the people, 1. 穢 is properly the seed-sowing, and 圃, 'a kitchen-garden,' but they are used generally, as in the transl. 3. 情 啊”

'the feelings,' 'desires,' but sometimes, as here, in the sense of 'sincerity.'襁, often joined with, is a cloth with strings by which a child is strapped upon the back of its mother or nurse. This par, shows what people in office

2 誦, 'to croon over,' as Chinese students do; here,='to have learned.'專=獨, 'clone,' i.e., unassisted by the individuals of his suite.茎。 refer. to the 300 odes. 亦, 'also, hero“many,

and in other places, our 'yet,' 'after all.'

以爲一以, it is said,=用, 'use,' and 爲 is a mere expletive,一是語助詞, but each term may have its meaning, as in the translation,

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CHAPTER VI. The Master said, "When a prince's personal conduct is correct, his government is effective without the issuing of orders. If his personal conduct is not correct, he may issue orders, but they will not be followed."

CHAPTER VII. The Master said, "The government of Loo and Wei are brothers."

CHAPTER VIII. The Master said of King, a scion of the ducal family of Wei, that he knew the economy of a family well. When he began to have means, he said, "Ha! here is a collection!" when they were a little increased, he said, "Ha! this is complete!" when he had become rich, he said, "Ha! this is admirable!"

CHAPTER IX. 1. When the Master went to Wei, Yen Yew acted as driver of his carriage.

2. The Master observed, "How numerous are the people!"

3. Yew said, "Since they are thus numerous, what more shall be done for them?" "Enrich them," was the reply.

6. HIS PERSONAL CONDUCT ALL IN ALL TO A house.善居室 is a difficult expression.

RULER. A translator finds it impossible here to attain to the terse conciseness of his original.

7. THE SIMILAR CONDITION OF THE STATES OF LOO AND WEI. Comp. VI. 22. Loo's state had been from the influence of Chow-kung, and Wei

was

the fief of his brother Fung(封),

com

Literally it is 'dwelt well in his house.' 室 implies that he was a married man, the head of a family. The 合講 says the phrase is equivalent to 處家,'managed his family.'

monly known as K'ang-shuh (康叔). They Choo He explains 苟 by 聊且粗界之

had, similarly, maintained an equal and brotherly course in their progress, or, as it was in Confucius' time, in their degeneracy. That portion of the present Ho-nan, which runs up and lies between Shan-se and Pih-chih-le, was the bulk

of Wei.

8. THE CONTENTMENT OF THE OFFICER KING, AND HIS INDIFFERENCE IN GETTING RICH. King was a great officer of Wei, a scion of its ducal

意,一'it is significant of indifference and carelessness.' Our word 'ha!' expressing surprise and satisfaction corresponds to it pretty nearly. 備旨 says that the 日 is not to be understood as if King really made these utterances, but that Conf. thus vividly represents how he felt.

The

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