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CHAP. XVIII. I. The Master said, ‘ There is Hui! He has nearly
attained to perfect virtue.
He is often in want.’
the appointments of Heaven, and
his oods are increased by him. Yet his judgments are often correct.’ HAP. XIX. Tsze-chang asked what were the characteristics of
drum and assail him,'—this refers to the prac-
I Ch'ai, by surname %, and styled (of
there are several aliases), has his tablet now
the 5th west, in the outer court of the temples. He was small and ugly, but distinguished for his sincerity, filial piety, and justice. Such was the conviction of his impartial justice, that in a time of peril he was saved by a man, whom he had formerly punished with cutting off his feet. All the other names have already occurred and been explained. 3. E52, read p‘i, is defined in the dictionary,—' practising airs with little sincerity.’—Confucius certainly does not here flatter his followers
18. Hfir AND Ts‘zs corrrrus'rsn. In Ho Yen's compilation, this chapter is joined with the
' him, intended to show that he was happy in
his deep poverty. Ho Yen preserves the comment of some one, which is worth giving here.
the GOOD man. The Master said, ‘ He does not tread in the footsteps of others, but, moreover, he does not enter the chamber of the sage.’ CHAP. XX. The Master said, ‘If, because a man's discourse appears solid and sincere, we allow him to be a good man, is he really a superior man ? or is his gravity only in appearance ? ’ CHAP. XXI. Tsze-lu asked whether he should immediately carry into practice what he heard. The Master said, ‘ There are your father and elder brothers to be consulted ;—why should you act on that principle of immediately carrying into practice what you hear?’ Zan Yd asked the same, whether he should immediately carry into practice what he heard, and the Master answered, ‘Immediately carry into practice what you hear.’ Kung-hsi H wa said, ‘ Yd asked whether he should carry immediately into practice what he heard, and you said, “There are your father and elder brothers to be consulted.” Ch‘ifi asked whether he should immediately carry into practice what he heard, and you said, “ Carry it immediately into practice.” I, Ch'ih, am perplexed, and venture to ask you for an explanation.’ The Master said, ‘ Ch‘ifi is retiring and slow; therefore,
I urged him forward. Ya has more than his own share of energy ;
therefore, I kept him back.’ CHAP. XXII.
The Master was put in fear in K'wang
Yiian fell behind. The Master, on his rejoining him, said, ‘ I thought you had died.’ Hm' replied, ‘While you were alive, how should I
presume to die ?’
I. Chi Tsze-zan asked whether Chung Yfi and
Zan Ch‘iu could be called great ministers.
2. The Master said, ‘ I thought you would ask about some extraordinary individuals, and you only ask about Yu and Ch‘ifi!
3. ‘ What is called a great minister, is one who serves his prince according to what is right, and when he finds he cannot do so, retires.
tion. Similarly, the best pure gold is called
22. Yes Yiins’s .n-mcnnnnr r0 Conrucws, AND cosrrnnncr: IN HIS MISSION. See IX. v. If Hui’s answer was anything more than pleasantry, we must pronounce it foolish. The commentators, however, expand it thus :-—‘I knew that you would not perish in this danger, and therefore I would not rashly expose my own life, but preserved it rather, that I might continue to enjoy the benefit of your instructions.‘ If we inquire how Hui knew that Confucius would not perish, we are informed that he shared his master's assurance that he had a divine mission.—-See VII. xxii, IX. v.
23. A GREAT mmsnm. Cause-Y0 as!) Zan Cn‘ifi on“ onnnuav mmsrnns. The paraphrasts sum up the contents thus z—‘Confucius
5. Tsze-zan said, ‘Then they will the
6. T would not follow him.’
CHAP. XXIV. I. Tsze-lfl got
ow, as to Yd and Ch'ifi, they may be called ordinary
will always follow their chief ;—
2] lie Master said, ‘In an act of parricide or regicide, they
Tsze-kao appointed governor of Pi.
2. The Master said, ‘ You are injuring a man’s son.’ 3. Tsze-ltl said, ‘There are (there) common people and oflicers;
there are the altars of the spirits
of the land and grain. Why must
one read books before he can be considered to have learned ’4 ’ 4. The Master said, ‘ It is on this account that I hate your glib
3. ‘From day to day you are saying, “ We are not known.” If some ruler were to know you, what would you like to do ?'
4_ Tsze-lfi hastily and lightly replied, ‘Suppose the case of a State of ten thousand chariots; let it be straitened between other large States; let it be suffering from invading armies; and to this let there be added a famine in corn and in all vegetables :—if I were intrusted with the government of it, in three years’ time I could make the people to be bold, and to recognise the rules of righteous conduct.’ The Master smiled at him.
5. Turning to Yen Yd, he said, ‘Ch'iu, what are your wishes'l’ Ch'iu replied, ‘ Suppose a State of sixty or seventy li square, or one of fifty or sixty, and let me have the government of it ;—in three years’ time, I could make plenty to abound among the people. As to teaching them- the principles of propriety, and music, I must wait for the rise of a superior man to do that.’
AND Ruse—Hal Hwii, AND Cosrvcius’s summits the importance which the disciples attached to ABOUT THEM. Compare V. vii and xxv. i. The ‘ the seniority of their Master, and his wish that disciples mentioned here are all familiar to us they should attach no importance to it. In
excepting Tsang Hsi. He was the father of; 7] 5g 1}} m we have a not uncommon in. Tsang Shari, and himself by name Tien iversion ;_Ido not consider me to be your