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今 實 苗見

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也生者而其淵。

足四可有不止日

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吾往也

日語之而不惰者其同

子謂顏淵日,惜乎吾見其

畏十畏秀也。惜。

也五焉夫。
焉夫者

已 十

而來

無者

不也。

stopping is my own work. It may be compared to throwing down

the earth on the level ground. Though but one basketful is thrown

at a time, the advancing with it is my own going forward.'

CHAP. XIX. The Master said, 'Never flagging when I set forth anything to him;-ah! that is Hui.'

CHAP.XX. The Master said of Yen Yüan, Alas! I saw his constant advance. I never saw him stop in his progress.'

CHAP. XXI. The Master said, 'There are cases in which the blade springs, but the plant does not go on to flower! There are cases where it flowers, but no fruit is subsequently produced!'

CHAP. XXII. The Master said, 'A youth is to be regarded with respect. How do we know that his future will not be equal to our present? If he reach the age of forty or fifty, and has not made himself heard of, then indeed he will not be worth being regarded with respect.’

following of virtue.' See the Shû-ching, V. V. | AS A MODEL STUDENT.

This is said to have been

9, where the subject is virtuous consistency. spoken after Hûi's death. 惜乎 looks as We might expect Din平地 to be a verb, if it were so. The 未,‘not yet,' would rather like in, but a good sense cannot be made out by taking it so. 雖,=‘though

make us think differently.

21. IT IS THE END WHICH CROWNS THE WORK. 22. How AND WHY A YOUTH SHOULD BE RE

GARDED WITH RESPECT. The same person is

only,' as many take it in VI. xxiv. The lesson of the chapter is that repeated acquisitions spoken of throughout the chapter, as is shown individually small will ultimately amount to much, and that the learner is never to give

over.

by the in the last sentence. This is not very conclusive, but it brings out a good enough 19. HUI THE EARNEST STUDENT. meaning. With Confucius's remark compare 20. CONFUCIUS'S FOND RECOLLECTION OF HUI that of John Trebonius, Luther's schoolmaster

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墨子 日法語之言能無

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如已者過則勿憚改

子曰三軍可奪帥也

圈子 日主忠信毋友不

末如之何也已矣

説而不釋從而不改吾

言能無說乎繹之爲貴

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改。友

吾貴

CHAP. XXIII. The Master said, 'Can men refuse to assent to the words of strict admonition? But it is reforming the conduct because of them which is valuable. Can men refuse to be pleased with words of gentle advice? But it is unfolding their aim which is valuable. If a man be pleased with these words, but does not unfold their aim, and assents to those, but does not reform his conduct, I can really do nothing with him.'

CHAP. XXIV. The Master said, Hold faithfulness and sincerity as first principles. Have no friends not equal to yourself. When you have faults, do not fear to abandon them.'

CHAP. XXV. The Master said, 'The commander of the forces of a large State may be carried off, but the will of even a common man cannot be taken from him.'

at Eisenach, who used to raise his cap to his In繹之為貴, an antecedent to is

pupils on entering the schoolroom, and gave

as the reason-There are among these boys readily found in the preceding, but in men of whom God will one day make burgo-, such an antecedent can only be masters, chancellors, doctors, and magistrates.

Although you do not yet see them with the found in a roundabout way. This is one of badges of their dignity, it is right that you the cases which shows the inapplicability to Chinese composition of our strict syntactical should treat them with respect! 後生,

‘after born,’a youth. See先生, II. viii.

23. THE HOPELESSNESS OF THE CASE OF THOSE

WHO ASSENT AND APPROVE WITHOUT REFORMATION

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is the name of the 5th trigram, to which the element of

‘wind’is attached. Wind enters everywhere,

apparatus. 未 as in chap. x.

24. This is a repetition of part of I. viii.

see

25. THE WILL UNSUBDUABLE. 三軍,
帥,read shucái, 4th tone, =將帥,

VII. x.

'a general.', 'mate.' We find in the dic

tionary-Husband and wife of the common

people are a pair (相匹),' and the applica

hence the character is interpreted by 'enter- tion of the term being thus fixed, an indi

ing,’and also by‘mildness,' ‘yielding: 巽

與之言, words of gentle insinuation

vidual man is called 匹夫,

woman 匹婦

an individual

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以身性

彫 不知也。 也。歲臧 臧誦不而 寒之求不敝

後知松栢

墜子 日知者不惑仁者不

勇者不懼

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然 子何恥縕 日用者袍

Going

也子也狐

是不其與 道臧由衣

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CHAP. XXVI.

1. The Master said, 'Dressed himself in a tattered

robe quilted with hemp, yet standing by the side of men dressed in

furs, and not ashamed;–ah! it is Yù who is equal to this!

2. "He dislikes none, he covets nothing;-what can he do but

what is good ?””

3. Tsze-lû kept continually repeating these words of the ode, when the Master said, 'Those things are by no means sufficient to constitute (perfect) excellence.'

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CHAP. XXVII. The Master said, When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.’

CHAP. XXVIII. The Master said, 'The wise are free from perplexities; the virtuous from anxiety; and the bold from fear.'

CHAP. XXIX. The Master said, 'There are some with whom we may study in common, but we shall find them unable to go along

26. TSZE-LU'S BRAVE CONTENTMENT IN POVERTY,

BUT FAILURE TO SEEK THE HIGHEST AIMS.

27. MEN ARE KNOWN IN TIMES OF ADVERSITY.

Hie 後彫, the after-withering,' a meiosis for the construction of this paragraph, compare their being evergreens. chap. xviii. The狐 is the fox. The 貉, read

28. THE SEQUENCES OF WISDOM, VIRTUE, AND

heh, is probably the badger. It is described as BRAVERY. 仁者不憂,this is one of nocturnal in its habits, having a soft, warm fur. It sleeps much, and is carnivorous. This

the sayings about virtue, which is only true

when it is combined with trust in God.

last characteristic is not altogether inapplicable 29. How DIFFERENT INDIVIDUALS STOP AT DIFto the badger. See the 本草獸部. 2. FERENT STAGES OF PROGRESS. More literally rendered, this chapter would be-'It may be See the Shih-ching, I. iii. Ode VIII. 4. 3. 終身,possible with some parties together to study, but

not ‘all his life,' as frequently, but (

con

it may not yet be possible with them to go on

tinually.' Tsze-lû was a man of impulse, with to principles, &c. 權, the weight of a steel.

many fine points, but not sufficiently reflective. | yard, then 'to weigh.' It is used here with VOL. I. Q

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with us to principles. Perhaps we may go on with them to principles, but we shall find them unable to get established in those along Or if we may get so established along with them, we shall

with us.

,

find them unable to weigh occurring events along with us.' CHAP.XXX. I. How the flowers of the aspen-plum flutter and turn! Do I not think of you? But your house is distant.

2. The Master said, 'It is the want of thought about it. How is it distant ?

reference to occurring events,-to weigh them are constantly quivering, even when there is and determine the application of principles to no wind; and adopting a reading, in a book of

them. In the old commentaries, 權 is used the Tsin (晉) dynasty, of 翩 for 偏, and

This

here in opposition to, the latter being that which is always, and everywhere right, the former a deviation from that in particular circumstances, to bring things right. meaning of the term here is denied. The ancients adopted it probably from their interpretation of the second clause in the next chapter, which they made one with this.

30. THE NECESSITY OF REFLECTION. 1. This is

changing into, he makes out the meaning in the translation. The old commentators keep the text, and interpret,-"How perversely contrary are the flowers of the T'ang. tài!' saying that those flowers are first open and then shut. This view made them take in the last chapter, as we have noticed. Who or

understood to be from one of the pieces of what is meant by 爾 in爾思

poetry, which were not admitted into the col-
lection of the Shih, and no more of it being
preserved than what we have here, it is not
altogether intelligible. There are long dis-
putes about the
Chû Hsî makes it
kind of small plum or cherry tree, whose leaves

a

tell.

The two 而 pleting the rhythm.

,

we cannot are mere expletives, com2. With this paragraph Chû Hsî compares VII. xxix.-The whole piece is like the 20th of the last Book, and suggests the thought of its being an addition by another hand to the original compilation.

BOOK X. HEANG TANG.

如在夫侃關便者恂

也跟言侃朝便 如孔鄕

蹀誾如與 言在也

誾也下 宗似於

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也如與大謹廟不鄉土
與也上夫爾朝能

與君大言廷言恂

:

CHAPTER I. I. Confucius, in his village, looked simple and sin

cere, and as if he were not able to speak.

2. When he was in the prince's ancestorial temple, or in the

court, he spoke minutely on every point, but cautiously.

CHAP. II. 1. When he was waiting at court, in speaking with the great officers of the lower grade, he spake freely, but in a straightforward manner; in speaking with those of the higher grade, he did so blandly, but precisely.

2. When the ruler was present, his manner displayed respectful uneasiness; it was grave, but self-possessed.

HEADING OF THIS BOOK-鄉黨第十,According to the dictionary, quoting from a ‘The village, No. Io.' This Book is different in record of the former Han dynasty, the 鄉

its character from all the others in the work.

It contains hardly any sayings of Confucius, contained 2,500 families, and the only but is descriptive of his ways and demeanour 500;' but the two terms are to be taken here in a variety of places and circumstances. It is together, indicating the residence of the sage's not uninteresting, but, as a whole, it hardly relatives. His native place in Lû is doubtless heightens our veneration for the sage. We intended, rather than the original seat of his seem to know him better from it, and perhaps to Western minds, after being viewed in his family in Sung. t is explained by bedchamber, his undress, and at his meals, he Wang Sû'mild-like,' and by Chû Hsi, as in

becomes divested of a good deal of his dignity the translation, thinking probably that, with

and reputation. There is something remark- that meaning, it suited the next clause better. able about the style. Only in one passage is

its subject styled子, ‘The Master. He appears
either as孔子,
孔子, (The philosopher K'ung,'or

as

君子, (The superior man. A suspicion

is thus raised that the chronicler had not the same relation to him as the compilers of the other Books. Anciently, the Book formed only one chapter, but it is now arranged under seventeen divisions. Those divisions, for convenience in the translation, I continue to denominate chapters, which is done also in some native editions.

2.

便, read p'ien, the 2nd tone =辯, (to de

bate, to discriminate accurately. 爾=耳

In those two places of high ceremony and of

government, it became the sage, it is said, to

be precise and particular. Compare III. xv.

2. DEMEANOUR OF CONFUCIUS AT COURT WITH OTHER GREAT OFFICERS, AND BEFORE THE PRINCE.

I. may be taken here as a verb, literally =courting.' It was the custom for all the officers to repair at daybreak to the court, and wait for the ruler to give them audience.

1. DEMEANOUR OF CONFUCIUS IN HIS VILLAGE, 大夫,‘Great officer,' was a general name,

IN THE ANCESTRAL TEMPLE, AND IN THE COURT. 1. applicable to all the higher officers in a

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