人君亦稱邦君寡邦諸 夫日之人異小日異

her KEUN FOO-JIN, and, to the people of other States, they call her K'WA SEAOU KEUN. The people of other states also call her KEUN

FOO-JIN.

'the domestic help-meet.' The ambassador of of other States, 'our small prince of small a prince spoke of him by the style of 寡君, 'my prince of small virtue.' After that example

virtue.' The people of other States had no reason to imitate her subjects in that, and so they styled her 'your prince's help-meet,' or

of modesty, his wife was styled to the people | 'the domestic help-meet.'

CHAPTER I. 1. Yang Ho wished to see Confucius, but Confucius would not go to see him. On this, he sent a present of a pig to Confucius, who, having chosen a time when Ho was not at home, went to pay his respects for the gift. He met him, however, on the way.

2. Ho said to Confucius, "Come, let me speak with you." He then asked, "Can he be called benevolent, who keeps his jewel in his bo

HEADING OF THIS BOOK.-陽貨第十 七, 'Yang Ho, No. XVII.'-As the last Book commenced with the presumption of the Head of the Ke family, who kept his prince in subjec

1. CONFUCIUS' POLITE BUT DIGNIFIED TREAT

MENT OF A POWERFUL, BUT USURPING AND UN-
WORTHY, OFFICER. 1. Yang Ho, known also as

Yang Hoo(虎), was nominally the principal

也習相遠也

子曰性相近

吾將仕矣
我與孔子曰諾

日月逝矣歲不

謂知乎日不可。

事而亟失時可

日歲不

時

可。 可

som, and leaves his country to confusion?" Confucius replied, "No." "Can he be called wise, who is anxious to be engaged in public employment, and yet is constantly losing the opportunity of being so?" Confucius again said, "No." "The days and months are passing away; the years do not wait for us." Confucius said, "Right; I will go into office."

CHAPTER II. The Master said, "By nature, men are nearly alike; by practice, they get to be wide apart."

CHAPTER III. The Master said, "There are only the wise of the highest class, and the stupid of the lowest class, who cannot be changed."

him keeping his own chief, Ke Hwan a prisoner, and, in 501, he is driven out, on the failure of his projects, a fugitive into Ts'e. At the time when the incidents in this ch. occurred, Yang Ho was anxious to get, or appear to get, the support of a man of Conf. reputation, and finding that the sage would not call on him, he adopted the expedient of sending him a pig, at a time when Conf. was not at home, the rules of ceremony requiring that when a great officer sent a present to a scholar, and the latter was not in his house on its arrival, he had to go to the officer's house to acknowledge it. See the Le-ke, XIII. iii. 20. is in the sense of 餌,'to present food,' properly 'before a superior.' Confucius, however, was not to be entrapped. He also timed (時, as a verb) Hoo's being away from home (ᄃ), and went to call on him. 2. 迷其那,'deludes, confuses, his country, but the meaning is only negative, ='leaves his country to confusion.'敢,read k'e, up. 3d tone, 'frequently.'明一我與

, Ho, and a 日 supplied before 日·我與 ; 與, in the dict., and by the old interpreters, is here explained, as in the translation by 待,

-all this is to be taken as the remark of Yang

2. THE DIFFERENCES IN THE CHARACTERS OF

MEN ARE CHIEFLY OWING TO HABIT. 性, it is
contended, is here not the moral constitution
of man, absolutely considered, but his complex,
actual nature, with its elements of the ma-
terial, the animal, and the intellectual, by as-
sociation with which, the perfectly good moral
nature is continually being led astray. The
moral nature is the same in all, and though the
material organism and disposition do differ in
different individuals, they are, at first, more
nearly alike than they subsequently become.
In the 註疏
we read: The nature is the

constitution received by man at birth, and is
then still. While it has not been acted on by
external things, men are all like one another;

they are 近. After it has been acted on by external things, then practice forms, as it were, good, becomes the superior man, and he who practises what is not good, becomes the mean man:-men become 相遠'.- No doubt, it is true that many-perhaps most of the differences among men are owing to habit.

a second nature. He who practises what is

3. ONLY TWO CLASSES WHOM PRACTICE CANNOT CHANGE. This is a sequel to the last chapter with which it is incorporated in Ho An's edition.

The case of the 下愚 would seem to be in

戲之耳。

子欲往子路不說日末 公山弗擾以費畔石

各擾

學君昔雞聲圖
直子者焉夫子
【則學偃用子之
之易道也牛莞武
使則聞刀爾城

不以
也愛諸子而聞
說費也子人夫游笑社
日畔前日小子對日歌
末召言二人日日割之

hsu..

CHAPTER IV. 1. The Master having come to Woo-hing, heard there the sound of stringed instruments and singing.

2. Well-pleased and smiling, he said, "Why use an ox-knife to kill a fowl?"

3. Tsze-yew replied, "Formerly, Master, I heard you say, 'When the man of high station is well instructed, he loves men; when the man of low station is well instructed, he is easily ruled." 4. The Master said, "My disciples, Yen's words are right. What I said was only in sport."

CHAPTER V. 1. Kung-shan Fuh-jaou, when he was holding Pe, and in an attitude of rebellion, invited the Master to visit him, who was rather inclined to go.

see Kung-shan?"

2. Tsze-loo was displeased, and said, "Indeed you cannot go ! Why must you think of going to commentators, to get over the difficulty, say that they are the 自暴者and自棄者

of Mencius, IV. Pt. I. x.

4. HOWEVER SMALL THE SPHERE OF GOVERNMENT, THE HIGHEST INFLUENCES OF PROPRIETIES AND MUSIC SHOULD BE EMPLOYED. 1. Wooshing was in the district of Pe. Tsze-yew ap

up. 2d tone), ‘smilingly.'‘An ox-knife,' a large instrument, and not necessary for the death

of a fowl. Conf. intends by it the high principles of government employed by Tsze-yew. 3. 君 子 and 小人 are here indicative of rank, 易事‘are easily em

and not of character.

pears as the commandant of it, in VI. 12.弦,ployed, i. e.,安分從上,‘they rest in their

'the silken string of a musical instrument,' used here for stringed instruments generally. In the

備旨 we read, 'The town was named Woo (武), from its position, precipitous and favourable to military operations, but Tsze-yew had been able, by his course, to transform the people, and make them change their mail and helmets for stringed instruments and singing. This was

lot, and obey their superiors.’4. 二三子, 耳,='only.'

as in VII. 23, et al. Obs. the force of the final

5. THE LENGTHS TO WHICH CONFUCIUS WAS INCLINED TO GO, TO GET HIS PRINCIPLES CARRIED INTO PRACTICE. Kung-shan Fuh-jaou, called also Kung-shan Fuh-new (狂), by designation

what made the Master glad.' 2. 芝(read han, 子洩 was a confederate of Yang Ho (ch. I),

有得信為子圈其豈之之 功、眾、敏、

有功惠則足以使人。
得眾信則人任焉敏則
信敏惠恭則不侮寛則

其爲東周乎

爲仁矣請問之日恭寬

子曰能行五者於天下

子張問仁於孔子孔

毎日、
恭

則則寬

。

徒也。也 哉子 如日作

用不 我我

而

之也已何必公山氏之

3. The Master said, "Can it be without some reason that he has invited ME? If any one employ me, may I not make an eastern Chow?"

CHAPTER VI. 1. Tsze-chang asked Confucius about perfect virtue. Confucius said, "To be able to practise five things everywhere under heaven constitutes perfect virtue." He begged to ask what they were, and was told, "Gravity, generosity of soul, sincerity, earnestness, and kindness. If you are grave, you will not be treated with disrespect. If you are generous, you will win all. If you are sincere, people will repose trust in you. If you are earnest, you will accomplish much. If you are kind, this will enable you to employ the services of others."

and acc. to K'ung Gan-kwo, and the 日講,|

it was after the imprisonment by them, in com-
mon, of Ke Hwan, that Fuh-jaou sent this invi-
tation to Conf. Others make the invitation sub-
sequent to Ho's discomfiture and flight to Ts'e.
See the歴代統紀表, B. C. 500. We must
conclude, with Tsze-loo, that Conf. ought not to
have thought of accepting the invitation of such
a man. 2. The first and last
之
are the verb.
末=無·末之也包,=‘There is no go-
ing there. Indeed there is not.'何必公
山氏之之也,‘why must there be going
to (here=to) that (such is the force of 氏)
Kung-shan?” 3. 夫召我者,一者 is to
be taken here as referring expressly to Fuh-
jaou, while its reference below is more general.

1湟磨有往佛不夫路圖 而而是也肝善子日佛 不言如以者日昔肸 磷也之中君親者召。 不不何牟子於由子 豈日日子畔不其也欲 不匏白堅日子入身聞往。 食。瓜乎乎然之也為諸子

也哉焉能繫而不食

CHAPTER VII. 1. Peih Heih inviting him to visit him, the Master was inclined to go.

2. Tsze-loo said, "Master, formerly I have heard you say, 'When a man in his own person is guilty of doing evil, a superior man will not associate with him.' Peih Heih is in rebellion, holding possession of Chung-mow; if you go to him, what shall be said?"

3. The Master said, "Yes, I did use these words. But is it not said, that, if a thing be really hard, it may be ground without being made thin? Is it not said, that, if a thing be really white, it may be steeped in a dark fluid without being made black?

4. "Am I a bitter gourd! How can I be hung up out of the way of being eaten?"

7. CONFUCIUS, INCLINED TO RESPOND TO THE ADVANCES OF AN UNWORTHY MAN, PROTESTS AGAINST HIS CONDUCT BEING JUDGED BY ORDIN

ARY RULES. Comp. ch. V; but the invitation of
Peih Heih was subsequent to that of Kung-shan
Fuh-jaou, and after Conf. had given up office in
commandant

1.

was

Loo. 佛(read Peih) Heih
of Chung-mow, for the chief of the Chaou family,
in the state of Tsin. 2. 親於其身為
不善者,-'he who himself, in his own per-
son, does what is not good.'不入,一acc. to
K'ung Gan-kwo,=不入其國, 'does not
enter his state;' acc. to Choo He, it=不入
其菜,'does not enter his party. There were

two places of the name of Chung-mow, one be-
longing to the state of Ch'ing, and the other to
the state of Tsin (晉),
which is that intended
here, and is referred to the present district of

不日 is to be taken interrogatively, as in the translation. Ping's paraphrase is—人豈不 日, 'do not men say?' 堅乎云云一 'Is a thing hard, then,' &c. 湟 is explained-'black earth in water, which may be used to dye a black colour.' The application of these strange sayings is to Conf, himself, as, fromproverbial evil communications. 4. This par. is variously explained. By some, 匏瓜 is taken as the

superiority, incapable being affected by

name of a star; so that the meaning is 'Am I, like such and such a star, to be hung up, &c?" But we need not depart from the proper meaning

of the characters. Choo He, with Ho An, takes

不食 actively :-‘A gourd can be hung up,

because it does not need to eat. But I must go about, north, south, east, and west, to get food,' This seems to me very unnatural. The expression is taken passively, as in the translation, in

陰, dep. of彰德 in Ho-nan province. 3. the日講, and other works.