he would not be out of office, and if it were ill-governed, he would

escape punishment and disgrace. He gave him the daughter of his own elder brother to wife.

CHAP. II. The Master said of Tsze-chien, 'Of superior virtue indeed is such a man! If there were not virtuous men in Lû, how could this man have acquired this character?'

CHAP. III. Tsze-kung asked, 'What do you say of me, Ts'ze? The Master said, 'You are a utensil.' 'What utensil?' 'A gemmed sacrificial utensil.'

1. CONFUCIUS IN MARRIAGE-MAKING WAS GUIDED | name 宓(=虚, and said to be i.q. 优),

BY CHARACTER AND NOT BY FORTUNE. 1. Of Kung

yê Ch'ang, though the son-in-law of Confucius, and named, appears to have been of nothing certain is known, and his tablet is some note among the disciples of Confucius as only 3rd on the west, among the of wo入入oi. an administrator, though his tablet is now Silly legends are told of his being put in prison only 2nd, west, in the outer hall. See the from his bringing suspicion on himself by his Narratives of the School, chap. xxxviii. What knowledge of the language of birds. Chû Hsi chiefly distinguished him, as appears here, was approves the interpretation of as meaning his cultivation of the friendship of men of

‘a black rope,' with which criminals were ability and virtue. 若人=若此人,a anciently bound (神)in prison. 妻, and man such as this. See the註疏in toc. The in par. 2, the 3rd tone, to wive,' ‘to give a wife first 斯 is (this man; the second, 'this virtue." to one.’子, in both paragraphs, =‘adaughter' The paraphrasts complete the last clause Confucius's brother would be the cripple thus:-斯將何所取以成斯德

Mäng-pi;-see p. 58. 2. Nan Yung, another

of the disciples, is now 4th, east, in the outer, 'what friends must this man have chosen hall. The discussions about who he was, and to complete this virtue !'

whether he is to be identified with 南宮, 3. WHERETO TSZE-KUNG HAD ATTAINED. See and several other aliases, are very perplexing. I.x; II.xiii. The 瑚璉 were vessels richly 廢,‘to lay, or be laid aside,' from afice. 戮, to adorned, used to contain grain-offerings in the

put to death,' has also the lighter meaning of

royal ancestral temples. Under the Hsiâ dyn

disgrace. We cannot tell whether Confucius asty they were called, and under the is giving his impression of Yung's character, Yin. See the Lî Chî, XII. ii. While the sage or referring to events that had taken place. did not grant to Ts'ze that he was a Chün-tsze 2. THE CHÜN-TSZE FORMED BY INTERCOURSE (II. xii), he made him 'a vessel of honour,' WITH OTHER CHÜn-TszE. Tsze-chien, by sur- valuable and fit for use on high occasions.

信對 對用於禦不

浮子子曰子佞人人
人佞或

于日 諗。 使 不以 子
斯漆

日

日雍

從不 之雕

其給 也

我行

未開

仁屢用仁

者乘

能任。

焉

而

CHAP. IV. 1. Some one said, 'Yung is truly virtuous, but he

is not ready with his tongue.'

2. The Master said, 'What is the good of being ready with the tongue? They who encounter men with smartnesses of speech for the most part procure themselves hatred. I know not whether he be truly virtuous, but why should he show readiness of the tongue ?'

CHAP. V. The Master was wishing Ch'i-tiâo K'âi to enter on official employment. He replied, 'I am not yet able to rest in the assurance of THIS.' The Master was pleased.

CHAP. VI. The Master said, 'My doctrines make no way. I will get upon a raft, and float about on the sea. He that will accomhearing this was glad,

pany me will be Yu, I dare to say.' Tsze-lû

4. OF ZAN YUNG:-READINESS

TONGUE NO PART OF VIRTUE. I.

WITH THE changed into

on the accession of the em

B. C. 156,whose name was

·冉雍, styled peror 孝景 仲弓, has his tablet the 2nd, on the east, also 啟. The difficulty is with 斯-what among ‘the wise ones.’ His father was a

worthless character (see VI. iv), but he him- does it refer to? and with what is its

self was the opposite. 佞 means 'ability,' force? In the chapter about the disciples in

generally; then, ‘ability of speech,' often, the 家語, it is said that Kai was reading

though not here, with the bad sense of artful

ness and flattery. 2. Confucius would not in the Shû-ching, when Confucius spoke to him about taking office, and he pointed to

grant that Yung was 仁, but his not being 佞 was in his favour rather than otherwise. 口給(read chieh: see dict), 'smartnesses of

speech.’焉 is here (why,'rather than (how'

the book, or some particular passage in it,

saying, 'I am not yet able to rest in the assu
rance of (信=眞知確見) this. It
Obs. the force of the 之

| may have been so.
6. CONFUCIUS PROPOSING TO WITHDRAW FROM

The first 焉用仁 is a general statement, THE WORLD:–A LESSON TO Tsze-Lt.

Tsze-lû

not having special reference to Zan Yung. In supposed his master really meant to leave the world, and the idea of floating along the

the 註疏,不知其仁焉用佞is coasts pleased his ardent temper. But Con

read as one sentence:-I do not know how the fucius only expressed in this way his regret virtuous should also use readiness of speech.'

CATIONS NECESSARY TO TAKING OFFICE. Ch'i-tiào,

at the backwardness of men to receive his

5. CH'I-TIAO K'AI'S OPINION OF THE QUALIFI- doctrines. 無所取材 is difficult of now 6th, on the east, in the outer hall, was interpretation. Chú Hsi takes as being styled子若. His name originally was 啟, for 裁, to cut out clothes,' to estimate, dis

與子宰室仁之

Buk

賓 日也 之也國

客赤不 邑求可也武

也其

百也使又伯過子

不帶仁

乘何治問問我路 其 子子無聞

知立也家子賦日路所之 其於赤可日也 曰也由 仁 取

朝也使求不也乎材。

也可何為也知千子

使如之千其乘白

日

由

upon which the Master said, 'Yû is fonder of daring than I am.

He does not exercise his judgment upon matters.'

CHAP. VII. 1. Măng Wu asked about Tsze-lû, whether he was

perfectly virtuous. The Master said, 'I do not know.'

2. He asked again, when the Master replied, 'In a kingdom of a thousand chariots, Yu might be employed to manage the military levies, but I do not know whether he be perfectly virtuous.'

3. And what do you say of Ch'iù?' The Master replied, 'In a city of a thousand families, or a clan of a hundred chariots, Ch'iû might be employed as governor, but I do not know whether he is perfectly virtuous.'

4. What do you say of Ch'ih?' The Master replied,' With his sash girt and standing in a court, Ch'ih might be employed to converse with the visitors and guests, but I do not know whether he is perfectly virtuous.'

eriminate,' and hence the meaning in the 孟武伯 1, see II. vi. 2. 千乘之國 translation. 鄭立, keeping the meaning|see I. v. 賦, properly revenues,'étaxes,’but of材, explains−無所取於桴材, the quota of soldiers contributed being regu

lated by the amount of the revenue, the term =‘my meaning is not to be found in the raft" is used here for the forces, or military levies.

Another old writer makes 材=哉, and 3.求,

, see III. vi. 百乘之家, in opputting a stop at 勇 explainst Yù is fond position to 千乘之國

of daring; he cannot go beyond himself to find my meaning.’

was the secon

dary fief, the territory appropriated to the

highest nobles or officers in a or state, 國

7. OF TSZE-LO, TSZE-YO, AND TSZE-HWA. 1. ' supposed also to comprehend rooo families

而信其行今吾於人也

日始吾於人也聽基

可杇也於予與何誅子

子不木也日十敢回

was

CHAP. VIII. 1. The Master said to Tsze-kung, 'Which do you consider superior, yourself or Hui?’

2. Tsze-kung replied, How dare I compare myself with Hai? Hui hears one point and knows all about a subject; I hear one point and know a second.'

3. The Master said, 'You are not equal to him. I grant you, you are not equal to him.'

CHAP. IX. 1. Tsâi Yü being asleep during the day time, the Master said, 'Rotten wood cannot be carved; a wall of dirty earth will not receive the trowel. This Yü!-what is the use of proving him ?’

2. The Master said, 'At first, my way with men

their words, and give them credit for their conduct.

is to hear their words, and look at their conduct. that I have learned to make this change.'

my re

was to hear

Now my way

It is from Yü

為之宰, (to be its governor. This is a numbers, and ten' the completion ; hence peculiar idiom, something like the double ob. the meaning of 聞一以知十, as in the ject in Latin. 4. Ch'ih, surnamed 公西,translation. 3. 與=許, to allow,' cto grant and styled 子華, having now the r4th place, to. Ho Yen gives here the comm. of 包咸

2.

west, in the outer hall, was famous among the (about A.D. 50), who interprets strangely,-'I disciples for his knowledge of rules of cere- and you are both not equal to him,' saying mony, and those especially relating to dress that Confucius thus comforted Tsze-kung.

and intercourse. 朝, in end tone. 賓 and

客 may be distinguished, the former indi

9. THE IDLENESS OF TSAI YU AND ITS REPROOF.

|here the force of an exclamation; so below.

cating neighbouring princes visiting the court; the latter, ministers and officers of the State, a strong term, to mark the severity of the present as guests.

8. SUPERIORITY OF YEN HUI TO TSZE-KUNG. reproof. 2. 子日 is superfluous. The char

望,‘to look to,’cto look up to,' here = 比, lfnot, they should head another chapter, Tsai

acters were probably added by a transcriber.

'to compare with.' 'One' is the beginning of Yü,-the same as Tsai Wo in III. xxi.

CHAP. X. The Master said, 'I have not seen a firm and unbending man. Some one replied, There is Shăn Ch'ang.''Ch'ang,' said the Master, 'is under the influence of his passions; how can he be pronounced firm and unbending?'

CHAP. XI. Tsze-kung said, 'What I do not wish men to do to me, I also wish not to do to men.' The Master said, 'Ts'ze, you have not attained to that.'

6

CHAP. XII. Tsze-kung said, The Master's personal displays of his principles and ordinary descriptions of them may be heard. His discourses about man's nature, and the way of Heaven, cannot be heard.'

10. UNBENDING VIRTUE CANNOT CO-EXIST WITH | the sentence here is said to be that of 恕,‘reciINDULGENCE OF THE PASSIONS. Shăn Chang (there are several aliases, but they are disputed) procity; and, (benevolence,'or the highest was one of the minor disciples, of whom little virtue, apparent in the adverbs and E,

or nothing is known. He was styled

,

the one prohibitive, and the other a simple,

and his place is 31st, east, in the outer ranges. unconstrained negation. The golden rule of is to be understood with reference to virtue. the Gospel is higher than both, Do ye unto others as ye would that others should do unto

慾 is情所好, (what the passions love,' you'諸=於;加諸,or加於,to (luste’焉得 are said to = 不是, and not add upon,’‘to do to.

不能. I have translated accordingly.

11. THE DIFFICULTY OF ATTAINING TO THE NOT

WISHING TO DO TO OTHERS AS WE WISH THEM NOT

TO

12. THE GRADUAL WAY IN WHICH CONFUCIUS COMMUNICATED HIS DOCTRINES. So the lesson of

this chapter is summed up, but there is hardly

another more perplexing to a translator.

To Do To Us. It is said—此章見無我 is the common name for essays, elegant 之不易及, this chapter shows that the literary compositions. Of course that meaning no I (freedom from selfishness) is not easily is out of the question. Whatever is figured and reached. In the 中庸, XIII. iii, it is said brilliant is 文; whatever is orderly and defined is 施諸已而不願亦勿施諸人,章.The comm., accordingly, make 文tobe 'what you do not like when done to yourself, do the deportment and manners of the sage, and not do to others. The difference between it and his ordinary discourses, but is an inVOL. I.

N