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子日蓋有不知而作

CHAP. XXV.

зин

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泰為見人君吾 難有有吾子不 乎虚恆不者,得

有而者得斯而

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.'

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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.

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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.'信=無一事之不實 26. THE HUMANITY OF CONFUCrus 綱 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 t to shoot with a string confess to apprehend but vaguely the two latter sweep a stream. 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. 射, applied to such shooting, Confucius would

PRETENTIOUSNESS OF, CONFUCIUS'S TIME. 子 in the 4th tone, is read shih.

, 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 ad. vantage of the inferior creatures. This chapter in the chapter a climax of character:-the is said to be descriptive of him in his early life. 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. tsze, the man of virtue in large proportions,

and intellectually able besides; and the sage, Chû Hsi makes 作之 simply = 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.

從之多見而識之知之次也 之者我無是也多聞擇其善

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之聞

見知

甚人潔已以進與其潔也不
興其進也不與其退

鄉難與言童子見門

知陳

禮司

至關保何子而之
日互
與 鄉

孔敗 R 仁也潔

子問

退昭

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shad

花子 日仁遠乎哉我欲仁斯仁

日知禮孔子退揖巫馬期而進

豪陳司敗問昭公知禮乎孔子

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不唯

惑。 也。者

CHAP. XXVIII. 1. It was difficult to talk (profitably and reputably) with the people of Hû-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'an asked whether the duke Châo knew propriety, and Confucius said, 'He knew propriety.' 2. Confucius having retired, the minister bowed to Wu-mâ Ch'i

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like our local termination ham. The people, implies the negative answer to be given.

of Hû-ham.' Its site is now sought in three 30. How CoNFUCIUS ACKNOWLEDGED HIS ERROR. different places. 2. Chû Hsi would here trans1. Ch'ăn, one of the States of China in Con

pose the order of the text, and read fucius's time, is to be referred probably to the present department of Ch'an-châu in Ho-nan 云云 immediately after 子曰. He

province. 司敗
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

tence 唯何甚. This is hardly necessary. 司寇, which terms Morrison and Medhurst

學隻

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三子 日文莫吾猶 使反之而後和之 墜子與人歌而善必

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R 後歌 猶之善

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苟期知姓

有禮謂乎君

過 告孰之 君子 人子不吳取不 必曰知孟於黨

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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-mâ 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.'

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translate criminal 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 31. THE GOOD FELLOWSHIP OF CONFUCIus. On of his sovereign on all matters relating to crime.

unison with.'

32. ACKNOWLEDGMENT OF CONFUCIUS IN ESTI

See the 周禮秋官司寇 states very distinctly the interpretation which | this chapter, see the 四書合講, which Chão was the honorary epithet of Châu (), I have followed, making only two singings and duke of Lû, B. C.54I-509. He had a reputation not three. 和 4th tone, here=‘to sing in for the knowledge and observance of ceremonies, and Confucius answered the minister's question accordingly, the more readily that he was speaking to the officer of another State, and was bound, therefore, to hide any failings that his own sovereign might have had. 2. With all his knowledge of proprieties, the duke Chão had violated an important rule,-that which forbids the intermarriage of parties of the same surname. The ruling houses of Lû and Wù were branches of the imperial house of Châu, and con

sequently had the same surname-Chi ().

MATING HIMSELF. 莫 here occasions some diffi

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culty. Ho Yen takes it, as it often is, =無,
一無
and explains, I am not better than others in
letters.' In the dictionary, with reference to
so that the
meaning would be-'By effort, I can equal other

this it is explained by强,
passage,

men in letters,' Chû Hsi makes it疑辭

,

To conceal his violation of the rule, Chao particle of doubt,'=' perhaps.' But this is

called his wife by the surname Tsze (子), as if formed for the occasion. 躬行君子

she had belonged to the ducal house of Sung. in-person-acting chün-tsze.'

a

'an

2.

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柳子

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止唯弟子不能學也

可謂云爾已矣公西華

敢抑爲之不厭誨人不倦

子日若聖與仁則吾豈

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路不

已厭

祇有請能 誨仁
子之禱學

日誄子也。西不

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-hsî Hwâ said, 'This is just what we, the disciples, cannot imitate you in.’

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CHAP. XXXIV. The Master being very sick, Tsze-lû 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." The Master said, 'My praying has been for a long time.'

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33. WHAT CONFUCIUS DECLINED TO BE CON- T'ung. Wylie, 'Notes on Chinese Literature,' SIDERED, AND WHAT HE CLAIMED. and P. 192, calls them obituaries.' Tsze-lû must |have been referring to some well-known collecare said to be correlatives, in which case they our 'although' and 'yet. More naturally, we

take柳:

=

tion of such compositions. In may

may join若 directly with 聖與仁, and be taken as the pronoun.上下=heaven and |as = our.but.' 云爾, see chap.xviii. earth,神 being the appropriate designation of 包矣, added to 云爾, increases its the spirits of the former, and 祇 of the latter.

=

emphasis, 'just this and nothing more.'-Chû Hsî 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

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疾病 together mean very sick. 有諸:- things, then thereis no need for praying. In the

Mencius.

case of the sage, he had committed no errors, and admitted of no amendment. In all his conduct

is interrogative, as we find it frequently in 'to write a eulogy, and confer he had been in harmony with the spiritual intelligences, and therefore he said, my praying the posthumous honorary title;' also, 'to eulo- has been for a long time.' We must demur to some 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 him. French éloge, specimens of which are to be found self. We wish that our information about him

in the Wăn Hsian (文異), of prince Hsiao were not so stinted and fragmentary.

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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; majes

tic, and yet not fierce; respectful, and yet easy.

35. MEANNESS NOT SO BAD AS INSUBORDINATION. |plain,' used adverbially with

, =light

孫,read read 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

CHÜN-TSZE AND THE MEAN MAN. 坦,‘a level ANOTHER IN THE CHARACTER OF CONFUCIUS.

BOOK VIII. TÂI-PO.

而民天德可泰

稱無下三也謂伯子第泰

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焉。

焉得讓以

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CHAPTER I. The Master said, 'T'âi-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.-泰伯第八,

was the eldest son of king Tai (大), the grand'T'âi-po, Book VIII.' As in other cases, the father of Wăn, the founder of the Châu dynasty. first words of the Book give the name to it. The Tâi 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 T'âi-po disapproved. begins and ends with the character and deeds grandson Ch'ang (昌), who afterwards be

of ancient sages and worthies, and on this ac

count it follows the seventh chapter, where we have Confucius himself described.

came king Wăn, wished to hand down his principality to his third son, Ch'ang's father. 1. THE EXCEEDING VIRTUE OF T'AI-PO. T'ai-po T'ai-po observing this, and to escape opposing

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