3. If Heaven had wished to let this cause of truth perish, then I, a future mortal, should not have got such a relation to that cause. While Heaven does not let the cause of truth perish, what can the people of K'wang do to me?' CHAP. VI. I. A high officer asked Tsze-kung, saying, 'May we not say that your Master is a sage? How various is his ability!' 2. Tsze-kung said, Certainly Heaven has endowed him unlimitedly. He is about a sage. And, moreover, his ability is various.’ 3. The Master heard of the conversation and said, 'Does the high officer know me? When I was young, my condition was low, and therefore I acquired my ability in many things, but they were mean matters. Must the superior man have such variety of ability? He does not need variety of ability.' 4. Lâo said, 'The Master said, "Having no official employment, I acquired many arts.” ”, being evidently fabulous. The disciples were the 周禮, the 大宰 was the chief of the in fear.would indicate that Confucius six great officers of State, but the use of the himself was so, but this is denied. 2. The designation in Confucius's time was confined wan I render by 'the cause of truth.' More to the States of Wû and Sung, and hence the exactly, it is the truth embodied in literature, officer in the text must have belonged to one ceremonies, &c., and its use instead of tão, of them. See the in loc. The force ‘truth in its principles,' is attributed to Con , fucius's modesty. 在兹,‘in this, referring of 與 is as appears in the translation. 2.與 to himself. 3. There may be modesty in his is responded to by Tsze-kung with use of wăn, but he here identifies himself with the line of the great sages, to whom Heaven has intrusted the instruction of men. In all the six tainly,' while yet by the use of , 6 cer. he gives 從之 centuries between himself and king Wăn, he ‘lets him go,' i.e. does not restrict him at all. does not admit of such another. The officer had found the sagehood of Con'he who dies afterwards,' =a future mortal. fucius in his various ability;-by the yù, 6. ON THE VARIOUS ABILITY OF CONFUCIUS:-'moreover,' Tsze-kung makes that ability only HIS SAGEHOOD NOT THEREIN. 1. According to an additional circumstance. 3. Confucius ex. 瞽齊吾 dö 少必作過之必趨 我者與瞽者見之 秃子見齊衰者冕 兩端而竭焉 出圖吾已矣夫 子曰鳳鳥不至河 我空空如也我叩其 趨。 tsur 者衰 雖衣 有吾 焉。也鄙 我夫知 叩問乎 其於哉 CHAP. VII. The Master said, 'Am I indeed possessed of knowledge? I am not knowing. But if a mean person, who appears quite empty-like, ask anything of me, I set it forth from one end to the other, and exhaust it.' CHAP. VIII. The Master said, 'The FĂNG bird does not come; the river sends forth no map :-it is all over with me!' CHAP. IX. When the Master saw a person in a mourning dress, or any one with the cap and upper and lower garments of full dress, or a blind person, on observing them approaching, though they were younger than himself, he would rise up, and if he had to pass by them, he would do so hastily. plains his possession of various ability, and repudiates its being essential to the sage, or even to the chün-tsze. 4. Lao was a disciple, by surname Ch'in (), and styled Tsze-k'ai (子開) or Tsze-chang (子張). It is or when right principles are going to triumph in the world. The female is called. In the days of Shun, they gambolled in his hall, and were heard singing on mount Ch'î in the time of king Wăn. The river and the map carry us farther back still,-to the time of Fû-hsî, to whom a monster with the head of a dragon, and the body of a horse, rose from the water, being marked on the back so as to supposed that when these conversations were being digested into their present form, some one remembered that Lão had been in the habit of mentioning the remark given, and give that first of the sages the idea of his accordingly it was appended to the chapter. diagrams. Confucius indorses these fables. 子云 indicates that it was a frequent saying 吾已矣夫,see V. xxvi, and observe how乎 and 夫 of Confucius. 7. CONFUCIUS DISCLAIMS THE KNOWLEDGE ATTRIBUTED TO HIM, AND DECLARES HIS EARNESTNESS IN TEACHING. The first sentence here was probably an exclamation with reference to some remark upon himself as having extra , ordinary knowledge.叩其兩端 ex- ends,' i.e. discuss it from beginning to end. GIVES UP THE HOPE OF THE TRIUMPH OF HIS DOC- are TRINES. The fang is the male of a fabulous are interchanged. 9. CONFUCIUS'S SYMPATHY WITH SORROW, RESPECT FOR RANK, AND PITY FOR MISFORTUNE. K, read tsze, is 'the lower edge of a garment,' and joined with, read ts'ûi, 'mourning garments,' the two characters indicate the mourning of the second degree of intensity, where the edge is unhemmed, but cut even, instead of being ragged, the terms for which 斬衰. The phrase, however, seems to bird, which has been called the Chinese phoenix, be for (in mourning' generally.少, in 4th said to appear when a sage ascends the throne tone, 'young.' 之行詐也無臣而為有 #間病末 前彌 人在之 然善誘人博我以文 日子由 所罷 罷博後彌 whai 久路也立 爾旣文循之 雖竭約循在之 CHAP. X. I. Yen Yiian, in admiration of the Master's doctrines, sighed and said, 'I looked up to them, and they seemed to become more high; I tried to penetrate them, and they seemed to become more firm; I looked at them before me, and suddenly they seemed to be behind. 2. The Master, by orderly method, skilfully leads men on. He enlarged my mind with learning, and taught me the restraints of propriety. 3. When I wish to give over the study of his doctrines, I cannot do so, and having exerted all my ability, there seems something to stand right up before me; but though I wish to follow and lay hold of it, I really find no way to do so.’ CHAP. XI. 1. The Master being very ill, Tsze-lû wished the disciples to act as ministers to him. 2. During a remission of his illness, he said, 'Long has the conduct of Yû been deceitful! By pretending to have ministers when I have them not, whom should I impose upon? Should I impose upon Heaven? I. 10. YEN YUAN'S ADMIRATION OF HIS MASTER'S 末由-無所由以用其力, I find DOCTRINES; AND HIS OWN PROGRESS IN THEM. 喟然歎, (sighingly sighed? 仰 and the other verbs here are to be translated in the past tense, as the chapter seems to give an 11. CONFUCIUS'S DISLIKE OF PRETENSION, AND CONTENTMENT WITH HIS CONDITION. I. account of the progress of Hùi's mind. 忽 使, 焉=忽然,suddenly! 2. 誘=引進, was causing,' or wanted to cause. Confucius 6 had been a great officer, and enjoyed the serlû would have surrounded him in his great to lead forward: 博我云云,comp. vices of ministers, as in a petty court. TszeVI.XX. 3. 卓爾-卓然, an adverb, (up- sickness with the illusions of his former state, rightly,’(loftily:末, in the sense of 無 and brought on himself this rebuke. 3. 從 葬 song 子刊 子之 魯何日待沽 死臣 昇予死於道路乎 三子之手乎且予縱不得大 縱寧 然陋陋賈諸斯 不死予 片子報 後之如者子韞 樂有之也。曰匱 6 ion 3. Moreover, than that I should die in the hands of ministers, is it not better that I should die in the hands of you, my disciples ? And though I may not get a great burial, shall I die upon the road?' CHAP. XII. Tsze-kung said, There is a beautiful gem here. Should I lay it up in a case and keep it? or should I seek for a good price and sell it?' The Master said, 'Sell it! Sell it! But would wait for one to offer the price.' CHAP. XIII. 1. The Master was wishing to go and live among the nine wild tribes of the east. 2. Some one said, 'They are rude. How can you do such a thing?" The Master said, 'If a superior man dwelt among them, what rudeness would there be?’ CHAP. XIV. The Master said, 'I returned from Wei to Lû, and then the music was reformed, and the pieces in the Royal songs and Praise songs all found their proper places.' =縱然, as a conjunction, letting it be translate yü here by 'a gem,' or a 'precious that,' = although. 12. How THE DESIRE FOR OFFICE SHOULD BE QUALIFIED BY SELF-RESPECT. stone,' than by ‘a piece of jade.' This 13. How BARBARIANS CAN BE CIVILIZED. chapter is to be understood, it is said, like is interro-V. vi, not as if Confucius really wished to go among the 1, but that he thus expressed his regret that his doctrine did not find acceptance in China. 1. The I,-see III. v. There were gative here, as in VII. xxxiv. There being no nominative to, like the 'I' in the trans lation, we might render, should it be put,'&c. nine tribes or varieties (種) of them, the 質,read chia, 4th tone =價,‘price,' 'value' The disciple wanted to elicit from Confucius why he declined office so much, and insinuated his question in this way. It seems better to yellow, white, red, &c. 2. 如之何,−the refers to his purpose to go among the Î. 14. CONFUCIUS'S SERVICES IN CORRECTING THE 未夜上有事則得 色者也 子曰也。 舍在 兄曰 日頌 吾畫 薏川在 何喪出各 鬍子日吾未見好德如好 止吾止也譬如平地雖 因子 日譬如爲山未成一 avory 日 逝我敢公所。 者哉。不卿 CHAP. XV. The Master said, 'Abroad, to serve the high ministers and nobles; at home, to serve one's father and elder brothers; in all duties to the dead, not to dare not to exert one's self; and not to be overcome of wine: -which one of these things do I attain to?” CHAP. XVI. The Master standing by a stream, said, ‘It passes on just like this, not ceasing day or night!’ CHAP. XVII. The Master said, 'I have not seen one who loves virtue as he loves beauty.' CHAP. XVIII. The Master said, 'The prosecution of learning may be compared to what may happen in raising a mound. If there want but one basket of earth to complete the work, and I stop, the MUSIC OF HIS NATIVE STATE AND ADJUSTING THE tween them, the may express the princes, BOOK OF POETRY. Confucius returned from Wei to Lû in his 69th year, and died five years after. 頌 are the names of two, or rather three, of the divisions of the Shih-ching, the former high officers in the royal court, and the, the high officers in the princes' courts. 16. How CoNFUCIUS WAS AFFECTED BY A RUN NING STREAM. What does the it in the trans lation refer to? and indicate some being the ‘elegant' or 'correct' odes, to be thing In the sage's mind, suggested by the used with music at royal festivals, and the ceaseless movement of the water. Chû Hsî latter the praise songs, celebrating principally = our‘course of the virtues of the founders of different dynas. makes it 天地之化 ties, to be used in the services of the ancestral nature: In the 註疏 we find for it 時事, temple. 15. CONFUCIUS'S VERY HUMBLE ESTIMATE OF 'events,' 'the things of time.' Probably Chû Hsî HIMSELF. Comp. VII. ii, but the things which is correct. Comp. Mencius, IV. Pt. ii. ch. xviii. Confucius here disclaims are of a still lower 17. THE RARITY OF A SINCERE LOVE OF VIRTUE. character than those there mentioned. Very 色 remarkable is the last, as from the sage. The as old interpreters treat 何有於我哉 they do in VII. ii ;-compare VII. xxv, xxvii, like many other chapters, of some conversation, and the subject thus illustrated must be xxxiii, et al. 公卿stand together, indicating supplied, after the modern commentator, as men of superior rank. If we distinguish be-in the translation, or, after the old, by ‘the |