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so waited the approach of the Master, who said to him, ‘ In youth, not humble as befits a junior ; in manhood, doing nothing worthy of
being handed down; and living
on to old age :—this is to be a
With this he hit him on the shank with his staff.
CHAP. XLVII. I. A youth of the village of Ch‘iieh was employed lg; Confucius to carry the messages between him and his visitors. ome one asked about him, saying, ‘I suppose he has made great
2. The Master said, ‘ I observe that he is fond of occupying the seat of a full-grown man ; I observe that he walks shoulder to
shoulder with his elders. He is progress in learning. He wishes
not one who is seeking to make quickly to become a man.’
CHAPTER I. tactics.
sels, but I have not earned military matters.’
his departure the next day.
I. The duke Ling of Wei asked Confucius about
Confucius re lied, ‘I have heard all about sacrificial ves
On this, he took
2. When he was in Chan, their provisions were exhausted, and his followers became so ill that they were unable to rise. 3. Tsze-lfi, with evident dissatisfaction, said, ‘Has the superior
man likewise to endure in this way?’
The Master said, ‘The
superior man may indeed have to endure want, but the mean man,
E 2 g, VIII. iv. 3. The E was a dish, 18 inches long and 8 inches broad, on a stand 85 inches high, upon which the flesh of victims was laid, but the meaning is sacrificial vessels generally, =the business of ceremonies. It is said of Confucius, in the ‘ Historical Records,’ that when a boy, he was fond of playing at m and He wished by his reply and departure, to teach the duke that the rules of propriety, and not war, were essential to the government of a State. a. From \Vei, Confucius proceeded to Chen, and there met with the distress here mentioned. It is probably the same which is referred to in XI. ii. I, though there is some chronological difficulty about the subject. (See the note by Chi Hsi
having governed efficiently without exertion?
‘May not Shun be instanced as What did he do?
He did nothing but gravely and reverently occupy his regal seat.’
I. Tsze-chang asked how a man should con not him
self, so as to be everywhere appreciated. 2. The Master said, ‘Let his words be sincere and truthful, and his actions honourable and careful ;—such conduct may be practised
among the rude tribes of the South or the North.
2. How Conmcms armzn AT THE KNOWLEDGE or AN ALL-PERVADING UNITY. This chapter is to be compared with IV. xv ; only, says Chu Hsi, ‘that is spoken with reference to practice, and this with reference to knowledge.’ But the design of Confucius was probably the same in them both; and I understand the first paragraph here as meaning—‘Ts‘ze, do you think that I am aiming, by the exercise of memory, to acquire a varied and extensive knowledge ‘2’ ' Then the 3rd paragraph is equivalent to :—‘ I am not doing this. My aim is to know myself,-—the mind which embraces all knowledge, and regulates all practice.’ This is
the View of the chapter given in the H :— a—essssesaem chapter teaches that what is valuable in learn
ing is the knowledge of that which is important. ' 8. FEW REALLY KNOW vmrus. This is under
If his words be
not sincere truthful, and his
actions not honourable and careful,
will he, with such conduct, be appreciated, even in his neighbour
3. ‘ When he is standing, let him see those two things, as it were, fronting him. When he is in a carriage, let him see them attached
to the yoke. 4. Tsze-chang wrote these con
Then may he subsequently carry them into practice.’
nsels on the end of his sash.
GHAP. VI. I. The Master said, ‘ Truly straightforward was the historiographer Yii. When good government prevailed in his State,
with, not to speak to him is to err in reference to the man.
a man may not be spoken with, to speak to him is to err in reference
to our words. their words.’
The wise err neither in regard to their man nor to
CHAP. VIII. The Master said, ‘ The determined scholar and the man of virtue will not seek to live at the expense of injuring
their virtue. virtue complete.’
They will even sacrifice their lives to preserve their
CHAP. 1X. Tsze-kung asked about the practice of virtue. The Master said, ‘ The mechanic, who wishes to do his work well, must
first sharpen his tools.
When you are living in any State, take
service with the most worthy among its great oflicers, and make friends of the most virtuous among its scholars.’ CHAP. X. I. Yen Yilan asked how the government of a country
should be administered.
2. The Master said, ‘ Follow the seasons of Hsia.