可矣子曰善人吾 善子 日聖人吾不得而 宿圏恆為斯而可 見 爲盈約而為泰難乎有 可矣亡而爲有虛而 而見之矣得見有板 J釣而不綱弋不射 离子日蓋有不知而作 不 者得 有而 而者得斯而 CHAP. XXV. 1. The Master said, 'A sage it is not mine to see; could I see a man of real talent and virtue, that would satisfy me.' 2. The Master said, ' A good man it is not mine to see; could I see a man possessed of constancy, that would satisfy me. 3. Having not and yet affecting to have, empty and yet affecting to be full, straitened and yet affecting to be at ease-it is difficult with such characteristics to have constancy.' CHAP. XXVI. The Master angled,-but did not use a net. He shot,but not at birds perching. CHAP. XXVII. The Master said, 'There may be those who act without knowing why. I do not do so. Hearing much and selecting what is good and following it; seeing much and keeping it in memory:-this is the second style of knowledge.' exhausted.'--$27¶| 26. THE HUMANITY OF CONFUCIUS. is 'not a single thing without its reality. These properly the large rope attached to a net, by are the explanations in the四書備合. I means of which it may be drawn so as to confess to apprehend but vaguely the two latter sweep a stream. t, 'to shoot with a string subjects as distinguished from the second. tied to the arrow, by which it may be drawn 25. THE PAUCITY OF TRUE MEN IN, AND THE back again.', applied to such shooting, PRETENTIOUSNESS OF, CONFUCIUS'S TIME. 子 in the 4th tone, is read shih. Confucius would 日, par. 2, is supposed by some to be an ad. only destroy what life was necessary for his dition to the text. That being so, we have use, and in taking that he would not take adin the chapter a climax of character:--the is said to be descriptive of him in his early life. vantage of the inferior creatures. This chapter man of constancy, or the single-hearted, sted- 27. AGAINST ACTING HEEDLESSLY. Pao Hsien, fast man; the good man, who on his single- in Ho Yen, says that this was spoken with heartedness has built up his virtue the Chun-reference to heedless compilers of records. taze, the man of virtue in large proportions, and intellectually able besides ; and the sage, Chû Hai makes 作之nimply=作事,to or highest style of man. 聖, from耳,口, do things,' 'to act.' The paraphrasts make the latter part descriptive of Confucius-'I and 壬, ‘ear, mouth, and good,' = intuitively hear much, &c.' This is not necessary, and apprehensive of truth, and correct in utterance the translation had better be as indefinite as and action.Comp. Mencius, VII. Pt. ii.ch. xxv.|the original. 而從之多見而識之知之次 之者我無是也多聞擇其 何甚人潔已以進與其潔也不 日與其進也不與其退出 至 保何子 陳矣。 子其 其甚日 日互 禮。司 孔敗 子問 退昭 上也潔 子曰仁遠乎哉我欲仁斯仁 進子 潔退 門 也也入 不唯惑。也。者 CHAP. XXVIII. 1. It was difficult to talk (profitably and reputably) with the people of Hu-hsiang, and a lad of that place having had an interview with the Master, the disciples doubted. 2. The Master said, I admit people's approach to me without committing myself as to what they may do when they have retired. Why must one be so severe? If a man purify himself to wait upon me, I receive him so purified, without guaranteeing his past conduct.' CHAP. XXIX. The Master said, " Is virtue a thing remote ? I wish to be virtuous, and lo ! virtue is at hand.' CHAP.XXX. 1. The minister of crime of Ch'ăn asked whether the duke Châo knew propriety, and Confucius said, 'He knew propriety." 2. Confucius having retired, the minister bowed to Wu-ma Ch't 28. THE READINESS OF CONFUCIUS TO MEET APPROACHES TO HIM THOUGH MADE BY THE UN LIKELY. 1. In 互鄉, the 鄉 appears to be il, as in V. vii. 3,-, 'to allow,' 'to con cede to.' 29. VIRTUE IS NOT FAR TO SEEK. 哉, after like our local termination ham.-The people, implies the negative answer to be given. of Hu-ham.' Its site is now sought in three 30. How ConFUCIUS ACKNOWLEDGED HIS ERROR. different places. 2. Chû Hsi would here transo r. Ch'än, one of the States of China in Conpose the order of the text, and read fucius's time, is to be referred probably to the 云云 immediately after 子曰. Ho | present department of Ch'ăn-chàu in Ho-nan | province. 司敗 was the name given in also supposes some characters lost in the sen- Ch'an and Ch'û to the minister elsewhere called tenee 唯何甚.This is hardly necessary. 司寇, which terms Morrison and Medhurst 子日文莫吾猶 使反之而後和之 冊子與人歌而善必 歌 善 知丘禮子吳君之 人子不吳取 必曰知孟於黨 to come forward, and said, 'I have heard that the superior man is not a partizan. May the superior man be a partizan also? The prince married a daughter of the house of Wû, of the same surname with himself, and called her," The elder Tsze of Wû." If the prince knew propriety, who does not know it?’ 3. Wu-ma Ch'i reported these remarks, and the Master said, 'I am fortunate! If I have any errors, people are sure to know them.' CHAP. XXXI. When the Master was in company with a person who was singing, if he sang well, he would make him repeat the song, while he accompanied it with his own voice. CHAP. XXXII. The Master said, 'In letters I am perhaps equal to other men, but the character of the superior man, carrying out in his conduct what he professes, is what I have not yet attained to.' translate 'eriminal judge. But judge does not |取, the 4th tone =娶. 3. Confucius takes come up to his functions, which were legisla- the criticism of his questioner very lightly. tive as well as executive. He was the adviser 81. THE GOOD FELLOWSHIP OF CONFUCIUS. On of his sovereign on all matters relating to crime. See the 周禮·秋官司寇 Chao was the honorary epithet of Châu (), duke of Lû, B. C. 54I-509. He had a reputation for the knowledge and observance of ceremonies, and Confucius answered the minister's ques tion accordingly, the more readily that he was I this chapter, see the 四書合講, which states very distinctly the interpretation which have followed, making only two singings and not three. 和 4th tone, here =‘to sing in unison with.' 32. ACKNOWLEDGMENT OF CONFUCIUS IN ESTI• speaking to the officer of another State, and was MATING HIMSELF. 莫 here occasions some diffi bound, therefore, to hide any failings that his own sovereign might have had. 2. With all his culty. Ho Yen takes it, as it often is, 無, knowledge of proprieties, the duke Chao had and explains, I am not better than others in violated an important rule,-that which forbids letters. In the dictionary, with reference to the intermarriage of parties of the same sur-this passage, it is explained by so that the name. The ruling houses of Lu and Wu were branches of the imperial house of Châu, and con- meaning would be-'By effort, I can equal other sequently had the same surname-Chi (). men in letters. Chû Hsi makes it 疑辭, a To conceal his violation of the rule, Chao particle of doubt,'='perhaps' But this is called his wife by the surname Tze (子): as if formed for the occasion. 躬行君子,‘an she had belonged to the ducal house of Sung. I in-person-acting chun-tsze.' 206 2. 2禱花 久于子疾唯謂 矣上路病弟云 下對子子 神 祇。 路不 得。也. 也躬行君子則吾未之有 則可謂云爾已矣公西華 敢抑爲之不厭誨人不倦 墨子日若聖與仁則吾豈 能 矣。誨 子之 禱R學 丘日日 華倦 CHAP. XXXIII. The Master said, 'The sage and the man of perfect virtue ;-how dare I rank myself with them? It may simply be said of me, that I strive to become such without satiety, and teach others without weariness.' Kung-hsi Hwâ said, 'This is just what we, the disciples, cannot imitate you in.' CHAP. XXXIV. The Master being very sick, Tsze-ld asked leave to pray for him. He said, 'May such a thing be done?' Tsze-lû replied, 'It may. In the Eulogies it is said, "Prayer has been made for thee to the spirits of the upper and lower worlds." said, 'My praying has been for a long time.' The Master 33. WHAT CONFUCIUS DECLINED TO BE CON- T'ung. Wylie, 'Notes on Chinese Literature,' p. 192, calls them obituaries.' Taze-lù must SIDERED, AND WHAT HE CLAIMED. 若 and 柳 are said to be correlatives, in which case they = have been referring to some well-known collec our 'although' and 'yet. More naturally, wetion of such compositions. In may may join 若 directly with 聖與仁, and be taken as the pronoun 上下=heaven and take 柳as as = our r'but.' 云爾 see chap.xviii. earth, being the appropriate designation of = 已矣,added to 云爾, increases its the spirits of the former, and 祇 of the latter. emphasis, 'just this and nothing more.'-Chù Hsi says, 'Prayer is the expression of reKung-hsi Hwa, see V. vii. 4. 34. CONFUCIUS DECLINES TO BE PRAYED FOR. cate the help of the spirits. If there be not those pentance and promise of amendment, to suppli 疾病 together mean (very sick' 有諸;- things, then thereis no need for praying. In the Mencius. is interrogative, as we find it frequently in admitted of no amendment. In all his conduct case of the sage, he had committed no errors, and , 'to write a eulogy, and confer he had been in harmony with the spiritual inthe posthumous honorary title;' also, 'to eulo-has been for a long time.' We must demur to some telligences, and therefore he said,—my praying gise in prayer,' i.e. to recite one's excellences of these expressions; but the declining to be as the ground of supplication. Lei is a special prayed for, and the concluding remark, seem to form of composition corresponding to the indicate the satisfaction of Confucius with himFrench éloge, specimens of which are to be found self. We wish that our information about him in the Wan Hsuan (文異), of prince Hsiao were not so stinted and fragmentary. 而威| 與 安。而子戚蕩子固。其孫 不温戚。蕩 恭厲 猛而 CHAP. XXXV. The Master said, 'Extravagance leads to insubordination, and parsimony to meanness. It is better to be mean than to be insubordinate." CHAP. XXXVI. The Master said, 'The superior man is satisfied and composed; the mean man is always full of distress.' CHAP. XXXVII. The Master was mild, and yet dignified; majestic, and yet not fierce; respectful, and yet easy. 35. MEANNESS NOT BO BAD AS INSUBORDINATION. |plain, used adverbially with 然 = lightread sun, like 遜, and with the same somely. This is its force here. 長=常時, constantly.' meaning. 36. CONTRAST IN THEIR FEELINGS BETWEEN THE 37. How VARIOUS ELEMENTS MODIFIED ONE CHUN-TEZE AND THE MEAN MAN. 坦, • level ANOTHER IN THE CHARACTER OF CONFUCIUS. BOOK VIII. TÂI-PO. 而民天德 德可泰 稱無下三也 伯字第泰 焉得讓以已至其曰入伯 CHAPTER I. The Master said, 'Tai-po may be said to have reached the highest point of virtuous action. Thrice he declined the kingdom, and the people in ignorance of his motives could not express their approbation of his conduct.' THE HEADING OF THIS BOOK. 一泰伯第八, was the eldest son of king Tai (大),the grand "Tai-po, Book VIII.' As in other cases, the father of Wan, the founder of the Châu dynasty. first words of the Book give the name to it. The Tai had formed the intention of upsetting the subjects of the chapter are miscellaneous, but it Tai moreover, because of the sage virtues of his Yin dynasty, of which Tai-po disapproved. begins and ends with. the character and deeds of ancient sages and worthies, and on this ac. grandson Ch'ang (昌), who afterwards be count it follows the seventh chapter, where we came king Wăn, wished to hand down his have Confucius himself described. | principality to his third son, Ch'ang's father. 1. THE EXCEEDING VIRTUE OF TÂI-ro. Tai-po|T'ai-po observing this, and to escape opposing |