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Introduction to Literary Chinese - Lesson 21, Text 3

Adapted from the 1927 book by J. Brandt

THE FINAL PARTICLES ()

The Wenli-style abounds with so called final particles. These particles usually have no individual meaning, and are used only to show the end of a clause, a pause or a respite in a sentence.

These particles are:

Single:
Compound:

Of these particles 也 and 矣 are most frequently used, and the way of their use is so much alike that it is very difficult to establish a definite rule when one of the two is to be used. or when the other. The explanations given on this subject by the Chinese teachers are very vague and unconvincing (examples 1, 2, 3, 4, 8, 9, 10).

也 is often used in the middle of sentences. at the end of correlated clauses and also after individual words or expressions giving emphasis to them (ex. 5, 6, 7, 8, 32, 38).

焉 is very similar to 也, but comparatively less used. Like 也, it is found often at the end of correlated clauses (ex. 4, 11, 12, 14, 25, 26).

焉 is also used in combination with the interrogative par ticles to complete interrogative clauses (see less. XXIII, grammatical section, ex. 7).

耳 and 爾, besides playing the part of final particles, at the same time mean: “simply”, “only” (ex. 15, 16, 17, 18, 19, 20).

夫 as a final particle has an exclamatory force giving a strong emphasis to the preceding sentence. (ex. 21, 22).

已 gives a strong emphasis to the previous assertion (ex. 23).

也已 and 已矣 greatly emphasize the preceding sentence, “yes,” “indeed” (ex. 24, 25, 26, 27).

矣夫 has an exclamatory force (ex. 28, 29, 30).

已夫 gives emphasis to the preceding assertion (ex. 31).

耳矣 and 云爾, like 耳 and 爾 mean: “simply”, “only” (ex. 32, 33, 34).

而已 and 而已矣 impart to the sentence a shade of exclusiveness: “only”, “nothing more”, “that is all” (ex. 35, 36, 37, 38).

也已矣 gives a strong emphasis to the preceding statement (ex. 39, 40, 41).

已矣夫 has a force of exclamation of grief: “all over!” “alas!” (see 已矣乎, less XXII, grammatical section, ex. 11, 12).

① 。。
To see what is right and not to do (it) is want of courage. He who offends against Heaven has none to whom he can pray.
② 。。
Riches and honors are what men desire.
③ 。。
When we see men of worth we should think of equalling them. When we see men of a contrary character we should turn inwards and examine ourselves.
④ 。。。
And now there is not (such another).
⑤ 。
With one like Tz'u, I can begin to talk about the odes.
⑥ 。。
While he (Confucius) lived, he was glorious. When he died, he was bitterly lamented. How is it possible to attain unto him?
⑦ 。。。
The Master said, “The faults of men are characteristic of the class to which they belong.
⑧ 。。。。。
By observing a man's faults, it may be known that he is virtuous.
⑨ 。
If a man in the morning hear the right way, he may die in the evening (without regret).
⑩ 。。
(If the son) for three years does not deviate from the way of his father, he may be called filial.
⑪ 。
The superior man dislikes (the thought) of his name not being mentioned after his death.
⑫ 。。
When the multitude hates a man, it is necessary to examine into the case. When the multitude likes a man, it is necessary to examine into the case.
⑬ 。。
To have faults and not to reform them--this, indeed, should be pronounced as having faults.
⑭ 。。。。
The faults of the superior man are like the eclipses of the sun and moon. He has faults, and all men see them.
⑮ 。
What I said was only in sport.
⑯ 。
I only like the common music of the present day.
⑰ 。。。
Of old time, the market dealers exchanged the articles which they had for others which they had not, and simply had certain officers to keep order among them.
⑱ 。
Yao and Shun were just the same as other men.
⑲ 。。。
When he (Confucius) was in the (prince's) ancestral temple, or in the Court, he spoke minutely on every point, but cautiously.
⑳ 。。。。
Hsiang went into Shun's palace, and there was Shun on his couch playing his lute. Hsiang said, “(I am come) simply because I was thinking anxiously about you”.
㉑ 。。
It is only you and I who have attained unto this.
㉒ 。。。
Your words would certainly lead all men on to reckon benevolence and righteousness to be calamities.
㉓ 。
What your Majesty greatly desires may be known.
㉔ 。
(Of such a person) it may be said that he indeed loves to learn.
㉕ 。。
If he reaches the age of forty or fifty, and has not made himself heard of, then (1) indeed he will not be worth being regarded with respect.
㉖ 。。
When a man at forty is the object of dislike, he will always continue what he is (he will end in this).
㉗ 。。。。。
The scholar, seeing threatening danger. (is prepared) to sacrifice his life. When the opportunity of gain is presented to him, he thinks of righteousness. In sacrificing, his thoughts are reverential. In mourning, his thoughts are sad. Such a man commands our approbation indeed!
㉘ 。。。。
There are cases in which the blade springs, but the plant does not go on to flower. There are cases where it flowers, but no fruit is subsequently produced.
㉙ 。。
The Master said, “How is the path (of virtue) untrodden!”
㉚ 。。。
To day I feel unwell, (so that) I cannot hold my bow. I am a dead man!
㉛ 。
Now there are no such things.
㉜ 。。
Men's being ready with their tongues arises simply from their not having been reproved.
㉝ 。。
He is a man, who in his eager pursuit (of knowledge) forgets his food, who so rejoices (at its attainment) that () he forgets his sorrows, and who does not perceive that old age is coming on.
㉞ 。。。。。。
The Master said, “The sage and the man of perfect virtue; how dare I (rank myself with them)? However (1) it may be said of me, that (I strive) to become such (2) without satiety, and teach others without weariness.”
㉟ 。
So it is, and that is all.
㊱ 。
Only (these) two.
㊲ 。
(What) the superior man (requires) is just that in his words there may be nothing incorrect (荷).
㊳ 。
The stupidity of antiquity (showed itself) in straight-forwardness; the stupidity of the present day (shows itself) in sheer deceit.
㊴ 。。
The virtue of the house of Chou may be said to have reached the highest point indeed.
㊵ 。。。
He, who from day to day recognises what he has not, and from month to month does not forget what he has attained (lit. can), may be said indeed to love to learn.
㊶ 。。
The Master said, “When a man is not (in the habit of) saying, “ What shall I think of this? What shall I think of this?” I can indeed do nothing with him!”
㊷
[a]
。。
The Master said, “The “Feng” bird does not come; the river sends forth no map: it is all over with me!”

Notes

[a] 鳳鳥

鳳 is the male of a fabulous bird, which is said to appear when a sage ascends the throne or when right principles are going to triumph in the world.

In the time of Emperor Fu-hsi (伏羲) a monster, with the head of a dragon, and the body of a horse, rose from the water, being marked on the back so as to give the first of the sages the dea of his diagrams.