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man may be made to
0 to the well, but he cannot be made to go
down into it. He may ie 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.’
displeased, on which the Master swore, saying, ‘Wherein I have done improperly, may Heaven reject me! mav Heaven reject me!’
CHAP. XXVII. The Master said, ‘Perf'ect is the virtue which is
force here is more ‘ah l ' than ‘alas ! ’
26. Coarucms mmcums mussnr ron visrrING THE unwoan NAN-132E. Nan-tsze was the wife of the duke of Wei, and half-sister of prince ChllO, mentioned in chap. xiv. Her lewd character was well known, and hence Tsze-lu was displeased, thinking an interview with her was disgraceful to the Master. Great pains are taken to explain the incident. ‘Nantsze,’ says one, ‘ sought the interview from the stirrings of her natural conscience.’ ‘ It was a rule,’ says another, ‘ that stranger oflicers in a State should visit the prince's wife.’ ‘Nan-tsze,’ argues a third, ‘had all influence with her husband, and Confucius wished to get currency
by her means for his doctrine.’ Whether
is to be understood in the sense of ‘to swear,I = g, or ‘to make a declaration,’ = m, is much debated. Evidently the thing is an oath, or solemn protestation against the suspicions of Tsze-lu. gift, as in I. i. x.
Rare for a long time has been its
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?
The Master said, ‘ Why speak on y of virtue in connexion with him? Must he not have the qualities of a sage '2 Even Yao 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.’
CHAPTER I. The Master said,
ledge; learning without satiety;
‘A transmitter and not a maker, believing in and loving the ancients, I venture to compare myself with our old Fling)
CHAP. II. The Master said, ‘ The silent treasuring up of know
and instructing others without
being wearied :—which one of these things belongs to me?’
CHAP. III. The Master said, ‘ The leaving virtue without cultivation; the not thoroughly discussing what is learner ;
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.’
manner was easy, and he looked pleased.
CHAP. V. The Master said, ‘ Extreme is my deca Y.
For a long
time, I have not dreamed, as I was wont to do, that saw the duke
1. The Master said, ‘Let the will be set on the path
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.’
Ch‘i-shan LU), department of Ihing
hsiang in Shen-hsi.
ACTER. a. might be translated virtue, but
another term. 4. W, ‘to ramble for amuse
note on , in I. vi. A full enumeration
makes ‘six arts,’ viz. ceremonies, music, archery, charioteering, the study of characters or language, and figures or arithmetic. The ceremonies were ranged in five classes: lucky or sacrifices ; unlucky or those of mourning; military ; those of host and guest ; and festive. Music required the study of the music of Hwang-ti, of Yen, of Shun, of Yii, of Tang, and of Wu. Archery had a fivefold classification. Charioteering had the same. The study of the characters required the examination of them to determine whether there predominated in their formation resemblance to the object, combination of ideas, indication of properties, a phonetic principle, a principle of contrariety, or metaphorical accommodation. Figures were managed according to nine rules, as the object was the measurement of land, capacity, 82c. These six subjects were the business of the highest and most liberal education, but we need not suppose that Confucius had them all in view here.
From the man bringing his bundle
of dried flesh for my teaching upwards, I have never refused instruc
tion to anv one.’
CHAP. VIII. The Master said,
‘I do not open up the truth to one
who is not eager to get knowledge, nor help out 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.’
CHAP. IX. I. When the Master was eating by the side of a
mourner, he never ate t0 the full.
2. He did not sing on the same day in which he had been weeping.
I. The Master said to Yen Yiian, ‘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.’
the dried flesh.’ Howaver small the offering brought to the sage, let him only see the indication of a wish to learn, and he imparted his instructions. 1}) 1: may be translated ‘ upwards,’ i. e. ‘to such a man and others with larger gifts,’ J: being in the 3rd tone ; or the character may be understood in the sense of ‘ coming to my instructions.’ I prefer the former interpretation.
8. Cosrvcws REQUIRED A REAL nrsms AND ABILITY Is His DISCIPLES. The last chapter tells of the sage's readiness to teach ; this shows that he did not teach where his teaching was likely