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也子曰何爲其然也君子

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也。 子

不値

可逝也不可陷也可欺也

子曰君子博學於文

子矢之日予所否者天厭

臺子見南子子路不說夫

至之子關之

子 矢子以

乎 日厭 禮曰 民中之。 亦君

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厭夫夫約

也子

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!’
lence was impracticable. belongs to the
whole following clause, especially to the men-

tion of a well. The仁 of仁焉 should be
This happy correction of the text is due
to a contemporary and teacher of Chû Hsi whom

he calls Liû P'ing-chün. 其...也 indicate some doubt in Wo's mind. Observe the hophal force of 逝 and 陷.

25. THE HAPPY EFFECT OF LEARNING AND PRO

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has here its lighter

'the student of what is right and
we naturally refer

true.' Thein

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 Chào, mentioned in chap. xiv.
lewd character was well known, and hence

Tsze-lû 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 officers 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,'

to, but comparing IX. x. 2- 約我以 =誓orto make a declaration,' = 陳, is

禮 -we may assent to the observation that 我指已身 me refers to the learner's

6

own person.' See note on IV. xxiii., 'the

boundary of a field;' also, 'to overstep & VOL. I.

much debated. Evidently the thing is an oath, or solemn protestation against the suspicions of Tsze-lû., as in I. i. 1.

27. THE DEFECTIVE PRACTICE OF THE PEOPLE

IN CONFUCIUS'S TIME. See the Chung Yung.

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雨仁之方也已

達人能近取譬可

立夫

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人仁堯事

者舜於謂

欲已其仁仁

達欲猶必

一節

施於民而能濟

子貢日如有博

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. 1. 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 者之心體,(the mind of the perfectly

than we have here. I.
1., the 4th tone, 'to

confer benefits.’聖乎,一乎 is said to be virtuous man, as void of all selfishness. 3.

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'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 Yão and Shun. golden rule.'

BOOK VII. SHU R.

能學倦學 我 我信

徙之子 而子老 子 不不 日有 曰彭。女

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善講德於厭默 古述 不聞之我誨而 竊而七 能義不哉人識 比 既不脩 不之

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.一述而第七, 2. CONFUCIUs's HUMBLE ESTIMATE OF HIMSELF.

, here by most scholars read chih, 4th tone,

‘A transmitter, and Book VII.' We have in this Book much information of a personal character about Confucius, both from his own ‘to remember.’之 refers, it is said, to 理, lips, and from the descriptions of his disciples. principles,' the subjects of the silent obser

The two preceding Books treat of the disciples vation and reflection 何有於我哉,

and other worthies, and here, in contrast with

them, we have the sage himself exhibited. cannot be,-'what difficulty do these occasion

1. CONFUCIUS DISCLAIMS BEING AN ORIGINATOR me?" but=何者能有於我 OR MAKER 述=傳舊而已, simply to

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 P'ǎng' 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 − Other

tsze. A P'ăng Hsien appears in the Li São, men have not these things, I only have them.' st. 21, where Chû Hsi describes him as a 3. CONFUCIUS'S ANXIETY ABOUT HIS SELF-CULworthy of the Yin (or Shang) dynasty, and TIVATION:ANOTHER HUMBLE ESTIMATE OF HIMhe supposes him to be the Lâo P'ăng here. SELF. Here again commentators find only the

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CHAP. IV. When the Master was unoccupied with business, his

manner was easy, and he looked pleased.

CHAP. V. 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 Châu.

CHAP. VI. 1. The Master said, 'Let the will be set on the path of duty.

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2. Let every attainment in what is good be firmly grasped.

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3. Let perfect virtue be accorded with.

4. Let relaxation and enjoyment be found in the polite arts.' expressions of humility, but there can be no Ch'i-shan (), department of Fungreason why we should not admit that Confu- hsiang in Shen-hsî. cius was anxious lest these things, which are only put forth as possibilities, should become in his case actual facts. is in the sense

explained in the dictionary by the terms and, 'practising,' 'examining.'

4. THE MANNER OF CONFUCIUS WHEN UNOCCUPIED. The first clause, which is the subject of the other two, is literally-The Master's dwelling at ease.' Observe, in the 4th tone; 天, in the Ist;如,

as in III. xxiii.

5. HOW THE DISAPPOINTMENT OF CONFUCIUS's

HOPES AFFECTED EVEN HIS DREAMS.

is now to all intents a proper name, but the characters mean 'the duke of Châu.' Châu was the name of the seat of the family from which the dynasty so called sprang, and, on the enlargement of this territory, king Wăn divided the original seat between his son (Tan) and the minister (Shih). Tan was Châu-kung, in wisdom and politics, what his elder brother, the first sovereign, Wû, was in arms. Confucius had longed to bring the principles and institutions of Châu-kung into practice, and in his earlier years, while hope animated him, had often dreamt of the former sage. The original territory of Châu was what is now the district of

6. RULES FOR THE FULL MATURING OF CHAR

ACTER. 2. might be translated virtue, but

=

another term.

=

see

'perfect virtue' following, we require 4., 'to ramble for amusement,' here 'to seek recreation.' this, 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. Hwang-tî, of Yão, of Shun, of Yü, of Tang, and Music required the study of the music of of Wû. 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, &c. 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.

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CHAP. 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.'

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. 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. CHAP. X. I. The Master said to Yen Yüan, '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.'

STRUCTION. It was the rule anciently that when

7. THE READINESS OF CONFUCIUS TO IMPART IN- |to prove of no avail.悱, in the comm. and one party waited on another, he should carry dict., is explained 口欲言而未能之 some present or offering with him. Pupils did, the appearance of one with mouth wish

so when they first waited on their teacher. Of such offerings, one of the lowest was a bundle of strips of, 'dried flesh.' The wages of a teacher are now called 'the money of the dried flesh.' However small the offering

ing to speak and yet not able to do so.' This being the meaning, we might have expected the

character to be 啡反,‘to turn,' is explained 還以相證之義,going round brought to the sage, let him only see the indi- for mutual testimony.’不復=不復 instructions. 以上 may be translated up- 有所告,‘I tell him nothing more..

cation of a wish to learn, and he imparted his

offering his condolences to a mourner, which was a rule of propriety.'

9. CONFUCIUS'S SYMPATHY WITH MOURNERS. wards,' i.e. 'to such a man and others with The weeping is understood to be on occasion of larger gifts,' being in the 3rd tone; or the character may be understood in the sense of ‘coming to my instructions.’ prefer the former interpretation.

10. THE ATTAINMENTS OF HôI LIKE THOSE OF CONFUCIUS. THE EXCESSIVE BOLDNESS OF TSZE

8. CONFUCIUS REQUIRED A REAL DESIRE AND Lô. I. In 用之舍之之 is explained

ABILITY IN HIS DISCIPLES. The last chapter tells

of the sage's readiness to teach; this shows that by, but we have seen that following he did not teach where his teaching was likely active verbs imparts to them a sort of neuter

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