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without eating, and the whole night without sleeping :—occupied with thinking. It was of no use. The better lan is to learn.’

GHAP. XXXI. The Master said, ‘ The object of the superior man is truth. Food is not his object. There is ploughing ;-even in that there is sometimes want. So with learning ;—emolument may be found in it. The superior man is anxious lest he should not get truth; he is not anxious lest poverty should come upon him.’

CHAP. XXXII. I. The Master said, ‘When a man’s knowledge is sufficient to attain, and his virtue is not sufiicient to enable him to hold, whatever he may have gained, he will lose again.

2. ‘ When his knowledge is suflicient to attain, and he has virtue enough to hold fast, if he cannot govern with dignity, the people will not res ect him.

3. ‘ hen his knowledge is sufficient to attain, and he has virtue enough to hold fast; when he governs also with dignity, yet if he try to move the people contrary to the rules of propriety :—full excellence is not reached.’

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The Master said, ‘ The superior man cannot be

known in little matters ; but he may be intrusted with great concerns. The small men may not be intrusted with great concerns, but he may be known in little matters.’

GHAP. XXXIV. The Master said, ‘ Virtue is more to man than

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I have seen men die from treading on water

and fire, but I have never seen a man die from treading the course

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CHAP. XXXV. The Master said, ‘Let every man consider virtue as what devolves on himself. He may not yield the performance of

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CHAP. XXXVI. The Master said, ‘ The superior man is correctly

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CHAP. XXXVII. The Master said, ‘A minister, in serving his prince, reverently discharges his duties, and makes his emolument a

secondary consideration.’ CHAP. XXXVIII.

be no distinction of classes.’ CHAP. XXXIX. The Master

The Master said, ‘ In teaching there should

said, ‘Those whose courses are.

different cannot lay plans for one another.’

CHAP. XL. The Master said, ‘

that it convey the meanin CHAP. XLI. 1. The

In language it is simply required

, Tinsic-master, Mien, having called upon

him, when they came to the steps, the Master said, ‘ Here are the

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When they came to the mat for the guest to sit upon, he

language

of speaking any more of the badness of some.’ This is extravagant. Teaching is not so omnipotent.—The old interpretation is simply that in teaching there should be no distinction of classes.

39. Aomzsxnnr IN museums secessamr T0

coxcoan IN runs. fi is the 4th tone, but I do not see that tliere would be any great difference

_ in the meaning, if it were read in its usual and

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said, ‘ Here is the mat.’ When all were seated, the Master informed him, sayin , ‘ So and so is here ; so and so is here.’

2. The usic-master, Mien, having gone out, Tsze-chang asked, saying, ‘ Is it the rule to tell those things to the Music-master ?’

3. The Master said, ‘Yes. This is certainly the rule for those who lead the blind.’

the world; see the i iii-E, in 100. %,—4th and undertook the care of him himself. a. 2

tone. Mien had come to Confucius's house, is governed by g?! and refers to the words 0f under the care of a guide, but the sage met him, Confucius to Mien in the preceding paragraph.

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BOOK XVI.

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CHAPTER I. 1. The head of the Chi family was going to attack Chwan-yii. 2. Zan Yfi and Chi-hi had an interview with Confucius, and said, ‘Our chief, Chi, is going to commence operations against

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pointed its ruler to preside over the sacrifices to the eastern Mang ; moreover, it is in the midst of the territory of our State; and its ruler is a minister in direct connexion with the sovereign :—What has your chief to do with attacking it '4’

5. Zan Yfi said, ‘Our master wishes the thing; neither of us two ministers wishes it.’

6. Confucius said, ‘Ch‘ifi, there are the words of Chan Zan,— “ When he can put forth his ability, he takes his place in the ranks of oflice; when he finds himself unable to do so, he retires from it. How can he be used as a guide to a blind man, who does not sup

port him when tottering, nor raise him up when fallen?”

7. ‘ And further, you speak wrongly. When a tiger or rhinoceros escapes from his cage; when a tortoise or piece of jade is injured in its repositoryz—whose is the fault ’Q’

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