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VII. The chief of the Ke family sent to ask Min Tsze-keen to be governor of Pe. Min Tsze-keen said, “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.” VIII. Pih-new being sick, the Master went to ask for him. He took hold of his hand through the window, and said, “It is killing him. It is the appointment of Heaven, alas! That such a man should have such a sickness! That such a man should have such a sickness ' " IX. The Master said, “Admirable indeed was the virtue of Hwuy! With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hwuys" X, Yen Kiew said, “It is not that I do not delight in your doctrines, but my strength is insufficient.” The Master said, “Those whose strength is insufficient give over in the middle of the way, but now you limit yourself.” XI. The Master said to Tsze-hea, “Do you be a scholar after the style of the superior man, and not after that of the mean man.” XII. Tsze-yew being governor of Woo-shing, the Master said to him, “Have you got good men there * He answered, “There is Tan-tae Mee-ming, who never in walking takes a short cut, and never comes to my office, excepting on public business.” XIII. The Master said, “Mang Che-fan does not boast of his merit. Being in the rear on an occasion of flight, when they were about to enter the gate, he whipt up his horse saying, “It is not that I dare to be last. My horse would not advance.’” XIV. The Master said, “Without the specious speech of the litanist Too, and the beauty of the prince Chaou of Sung, it is difficult to escape in the present age.” XV. The Master said, “Who can go out but by the door? How is it that men will not walk according to these ways?” XVI. The Master said, “Where the solid qualities are in excess of accomplishments, we have rusticity; where the accomplishments are in excess of the solid qualities, we have the manners of a clerk. When the accomplishments and solid qualities are equally blended, we then have the man of complete virtue.” XVII. The Master said, “Man is born for uprightness. If a man lose his uprightness, and yet live, his escape from death is the effect of mere good fortune.” XVIII. The Master said, “They who know the truth are not equal to those who love it, and they who love it are not equal to those who find pleasure in it.” XIX. The Master said, “To those whose talents are above mediocrity, the highest subjects may be announced. To those who are below mediocrity, the highest subjects may not be announced.” XX. Fan Choe asked what constituted wisdom. The Master said, “To give one's-self earnestly to the duties due to men, and, while respecting spiritual beings, to keep aloof from them, may be called wisdom.” He asked about perfect virtue. The Master said, “The man of virtue makes the difficulty to be overcome his first business, and success only a subsequent consideration;–this may be called perfect virtue.” XXI. The Master said, “The wise find pleasure in water; the virtuous find pleasure in hills. The wise are active; the virtuous are tranquil. The wise are joyful, the virtuous are long-lived.” XXII. The Master said, “Tse, by one change, would come to the state of Loo. Loo, by one change, would come to a state where true principles predominated.” XXIII. The Master said, “A cornered vessel without corners—A strange cornered vessel ! A strange cornered vessel !” XXIV. Tsae Go asked, saying, “A benevolent man, though it be told him, ‘There is a man in the well,' will go in after him I suppose.” Confucius said, “Why should he do so? A superior man may be made to go to the well, but he cannot be made to go down into it. He may be imposed upon, but he cannot be befooled.” XXV. The Master said, “The superior man, extensively studying all learning, and keeping himself under the restraint of the rules of propriety, may thus likewise not overstep what is right.” XXVI. The Master having visited Nan-tsze, Tszeloo was displeased, on which the Master swore, saying, “Wherein I have done improperly, may Heaven reject me! may Heaven reject me!” XXVII. The Master said, “Perfect is the virtue which is according to the Constant Mean Rare for a long time has been its practice among the people.” XXVIII. I. Tsze-kung said, “Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him Might he be called perfectly virtuous?” The Master said “Why speak only of virtue in connection with him Must he not have the qualities of a sage? Even Yaou and Shun were still solicitous about this. 2. “Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others. 3. “To be able to judge of others by what is nigh in ourselves;–this may be called the art of virtue."

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BOOK WII. SHUH UREI.

CHAPTER I. The Master said, “A transmitter and not a maker, believing in and loving the ancients, I venture to compare myself with our old Pang.” II. The Master said, “The silent treasuring up of knowledge; learning without satiety; and instructing others without being wearied:—what one of these things belongs to me?” III. The Master said, “The leaving 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:—these are the things which occasion me solicitude.” IV. When the Master was unoccupied with business, his manner was easy, and he looked pleased. W. The Master said, “Extreme is my decay. For a long time, I have not dreamed, as I was wont to do, that I saw the duke of Chow.” VI. 1. The Master said, “Let the will be set on the path of duty. 2. “Let every attainment in what is good be firmly grasped. 3. “Let perfect virtue be accorded with. 4. “Let relaxation and enjoyment be found in the polite arts.” VII. The Master said, “From the man bringing his bundle of dried flesh for my teaching upwards, I have never refused instruction to any one.” VIII. The Master said, “I do not open up the truth to one who is not eager to get knowledge, nor help out

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any one who is not anxious to explain himself. When I have presented one corner of a subject to any one, and he cannot from it learn the other three, I do not repeat my lesson.” IX. 1. When the Master was eating by the side of a mourner, he never ate to the full. 2. He did not sing on the same day in which he had been weeping. X. 1. The Master said to Yen Yuen, “When called to office to undertake its duties; when not so called, to lie retired;—it is only I and you who have attained to this.” 2. Tsze-loo said, “If you had the conduct of the armies of a great state, whom would you have to act with Ou ?” 3. The Master said, “I would not have him to act with me, who will unarmed attack a tiger, or cross a river without a boat, dying without any regret. - My associate must be the man who proceeds to action full of solicitude, who is fond of adjusting his plans, and then carries them into execution.” XI. The Master said, “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.” XII. The things in reference to which the Master exercised the greatest caution were—fasting, war, and sickness. XIII. When the Master was in Tse, he heard the Shaou, and for three months did not know the taste of flesh. “I did not think,” he said, “that music could have been made so excellent as this.” XIV. 1. Yen Yew said, “Is our Master for the prince of Wei?” Tsze-kung said, “Oh! I will ask him.”

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