不以 可語 樂 之 遲以上 白者。者 敬問語也 好之者好之者不如 因子日知之者不如 圈子日中人以上可 矣。鬼知上中人 子也人以 下可 獲仁而白 可日遠務 如如 CHAP.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 delight in it.' CHAP. 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. CHAP. XX. Fan Ch'ih 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.' defame it,' if=誣. We long here as else. 民 here as = 人,and民之義 as = 人 where for more perspicuity and fuller develop ZI, 'what is right according to the ment of view. Without uprightness the end of man's existence is not fulfilled, but his pre-principles of humanity.' With some hesita accident. servation in such case is not merely a fortunate tion I have assented to this view, though R 18. DIFFERENT STAGES OF ATTAINMENT. The properly means 'the multitude,' 'the people,' four have all one reference, which must be道or理, the subject spoken of. 19. TEACHERS MUST BE GUIDED IN COMMUNI CATING KNOWLEDGE BY THE SUSCEPTIVITY OF THE LEARNERS. and the old interpreters explain-'Strive to perfect the righteousness of the people.' We may suppose from the second clause that Fan Ch'ih was striving after what was uncommon and superhuman. For a full exhibition of the = Here it In以上,上 is read and Phrase 鬼神, see 中庸, XVI. = ‘spiritual beings,' manes and others. 遠, so the 下in以下 is also verbal as in III. the 4th tone; 遠之,keep at a distance tone, a verbal word, and not the prep. ‘upon,' vii. The, or mediocre people,' may The sage's advice therefore is—'attend to what from them,' not ‘keep them at a distance.' have all classes of subjects announced to them, are plainly human duties, and do not be super I suppose.語 is in the 4th tone, 'to tell to.' 20. CHIEF ELEMENTS IN WISDOM AND VIRTUE. Fan Ch'ih, II. v. The modern comm. take stitious' 先 and 後 are, as frequently, verbs, 'put first,''put last.' The old interpreters take them differently, but not so well. 謂仁矣 樂山知者動仁者靜知 墜子 日,知者樂水仁老 樂 樂 子仁 仁 動 日 者 矣。 哉。 子日齊一變至 子日觚不觚觚觚 之曰井有仁焉其從之 宰我問日仁者雖告 觚道變 哉 於 魯 壽 知者 CHAP. 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. CHAP. XXII. The Master said, 'Ch'î, by one change, would come to the State of Lû. Lû, by one change, would come to a State where true principles predominated.' CHAP. XXIII. The Master said, 'A cornered vessel without corners. A strange cornered vessel! A strange cornered vessel!’ CHAP. XXIV. Tsai Wo 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 21. CONTRASTS OF THE WISE AND THE VIR- in his family. This successor, king Ch'ăng, duke of Chau, prince of Lû. In Confucius's TUOUS. The two first 樂 are read áo, 4th tone, constituted the son of his uncle, the famous 喜好, to find pleasure in. The wise time, Ch'i had degenerated more than Lû. 道is先王盡善盡美之道 the entirely good and admirable ways of the former kings.' or knowing are active and restless, like the waters of a stream, ceaselessly flowing and advancing. The virtuous are tranquil and firm, like the stable mountains. The pursuit of knowledge brings joy. The life of the virtuous may be expected to glide calmly on and long. After all, the saying is not very comprehensible. ence to the governments of the time, retain22. THE CONDITION OF THE STATES CH'T AND ing ancient names without ancient principles. The觚 was a drinking-vessel; others say a wooden tablet. The latter was a later use of the term. It was made with corners as appears Lt. Ch'i and Lû were both within the pre. sent Shan-tung. Ch'î lay along the coast on the north, embracing the present department of青州 and other territory. Lû was on the from the composition of the character, which south, the larger portion of it being formed by is formed from 角, 'a horn,' 'a sharp corner.' the present department of. At the In Confucius's time the form was changed, rise of the Châu dynasty, king Wû invested while the name was kept.-See the translation Lü-shang, a counsellor of king Wu and the in Williams's Syllabic Dictionary, under sylcommander of his army, with the principality lable kû. of Ch'i. King Wû at his first interview with Lü-shang addressed him as Thai-kung Wang, 'grandfather Hope,' the man long looked for 24. THE BENEVOLENT EXERCISE THEIR BENEVO LENCE WITH PRUDENCE. Tsai Wo could see no limitation to acting on the impulses of bene 可逝也不可陷也可欺也 也子曰何爲其然也君子 之以禮亦可以弗畔矣 子曰君子博學於文 至国 日厭 子圈之 見禮 不可也。 子 之。 1.南亦君也 也。不 子矢之日予所否者天 之天厭之 至矣乎民鮮久矣 墜子 日 中庸之爲德也其 矣。 厭夫夫 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.' CHAP. 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.' CHAP. XXVI. The Master having visited Nan-tsze, Tsze-lû was displeased, on which the Master swore, saying, 'Wherein I have done improperly, may Heaven reject me! may Heaven reject me!! CHAP. XXVII. The Master said, 'Perfect is the virtue which is volence. We are not to suppose with modern | boundary 矣夫, as in V. xxvi, but the scholars that he wished to show that benevo" force here is more 'ah !” than‘alas!’ tion of a well. The of仁焉 should be he calls Liû P'ing-chün. 其...也 indicate 26. CONFUCIUS VINDICATES HIMSELF FOR VISITING THE UNWORTHY NAN-TSZE. Nan-tsze was the wife of the duke of Wei, and half-sister of Her prince Chao, mentioned in chap. xiv. pains are taken to explain the incident. ‘Nan some doubt in Wo's mind. Observe the hophal tsze,' says one, 'sought the interview from the force of 逝 and 陷. stirrings of her natural conscience.' 'It was a rule,' says another, 'that stranger officers in a 25. THE HAPPY EFFECT OF LEARNING AND PRO-State should visit the prince's wife.' 'Nan-tsze,' 君子 has here its lighter argues a third,‘had all influence with her 'the student of what is right and true.' Thein we naturally refer to, but comparing IX. x. 2— -約我以 -we may assent to the observation that own person.’See note on IV. xxiii. 畔, the husband, and Confucius wished to get currency by her means for his doctrine.' Whether is to be understood in the sense of 'to swear,' =誓, or to make a declaration,' = 陳, is much debated. Evidently the thing is an oath, or solemn protestation against the suspicions as in I. i. I. of Tsze-lû.說, 27. THE DEFECTIVE PRACTICE OF THE PEOPLE boundary of a field;' also, 'to overstep a IN CONFUCIUS'S TIME. See the Chung Yung. VOL. I. 施 何如可謂仁平子 於民而能濟 子貢日如有捕 何 施 施 堯舜其猶 而立人己欲達而 明仁之方也已 達人能近取譬哥 必 乎 立病也子眾博 according to the Constant Mean! Rare for a long time has been its practice among the people.' CHAP. 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 connexion with him? Must he not have the qualities of a sage? Even Yâo 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.' 28. THE TRUE NATURE AND ART OF VIRTUE.|From such extravagant views the Master re There are no higher sayings in the Analects calls him. 2. This is the description of E than we have here. I.施, the 4th tone, to 者之心體, the mind of the perfectly confer benefits.’聖乎,一乎 is said to be virtuous man, as void of all selfishness. 3. 'a particle of doubt and uncertainty,' but it is It is to be wished that the idea intended by rather the interrogative affirmation of opinion. Tsze-kung appears to have thought that great had been more clearly exdoings were necessary to virtue, and propounds pressed. Still we seem to have here a near a case which would transcend the achievements approach to a positive enunciation of the of the ancient model sovereigns Yào and Shun. | golden rule.' 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 P'ăng.' CHAP. II. The Master said, 'The silent treasuring up of knowledge; learning without satiety; and instructing others without being wearied: which one of these things belongs to me?” CHAP. 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.' HEADING OF THIS BOOK. 'A transmitter, and 述而第七 2. CONFUCIUS'S HUMBLE ESTIMATE OF HIMSELF. Book VII. We have, here by most scholars read chih, 4th tone, in this Book much information of a personal to remember' 之 refers, it is said, to 理, character about Confucius, both from his own lips, and from the descriptions of his disciples. principles, the subjects of the silent obserThe two preceding Books treat of the disciples and other worthies, and here, in contrast with them, we have the sage himself exhibited. vation and reflection 何有於我哉, cannot be, what difficulty do these occasion 1. CONFUCIUS DISCLAIMS BEING AN ORIGINATOR me " but = 何者能有於我 述=傳舊而已,‘simply to OR MAKER. , as in the translation. The language,' says Chû hand down the old.' Commentators say the Hsi, ‘is that of humility upon humility' Master's language here is from his extreme humility. But we must hold that it expresses Some insert, in their explanation, 此外 his true sense of his position and work. Who before -'Besides these, what is there in the individual called endearingly our old Păng' was, can hardly be ascertained. Some me?" But this is quite arbitrary. The profession may be inconsistent with what we find make to be Lao-tsze, the founder of in other passages, but the inconsistency must the Tão sect, and others again make two in- stand rather than violence be done to the dividuals, one Lâo-tsze, and the other that language. Ho Yen gives the singular exposition 彭祖, of whom we read much in Chwang- of鄭康成 (about A. D. 150-200)−6Other tsze. A P'ăng Hsien appears in the Li Sào, men have not these things, I only have them.’ st. 21, where Chû Hsî describes him as a 3. CONFUCIUS'S ANXIETY ABOUT HIS SELF-CULworthy of the Yin (or Shang) dynasty, and he supposes him to be the Lão P'ǎng here. TIVATION :-ANOTHER HUMBLE ESTIMATE OF HIM SELF. Here again commentators find only the |