中也 唉餒子學 之曰, 君在日 仁莊必知 知子 子其君 以失 憂中子 善之之 之 之道 謀 meu 道 也莊則及不 涖不仁守 bing 在食 之敬 ̧能 不食終夜不寢以思無不 without eating, and the whole night without sleeping:-occupied with thinking. It was of no use. The better plan is to learn.' CHAP. 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. 1. The Master said, 'When a man's knowledge is sufficient to attain, and his virtue is not sufficient to enable him to hold, whatever he may have gained, he will lose again. 2. When his knowledge is sufficient to attain, and he has virtue enough to hold fast, if he cannot govern with dignity, the people will not respect him. 3. When 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.' 81. THE SUPERIOR MAN SHOULD NOT BE MER-|apt. Is the emolument that sometimes comes CENARY, BUT HAVE TRUTH FOR HIS OBJECT. Here with learning a calamity like famine? The again we translate by 'truth,' as the best contrast of the two cases is not well main term that offers. 餒,‘hunger,’= want. Want may be in the midst of ploughing,'-i. e. husbandry is the way to plenty, and yet a famine or scarcity sometimes occurs. The application of this to the case of learning, however, is not tained. 32. How KNOWLEDGE WITHOUT VIRTUE IS NOT LASTING, AND TO KNOWLEDGE AND VIRTUE A RULER SHOULD ADD DIGNITY AND THE RULES OF PROPRIETY. I. Here the various chih and the two first in the other paragraphs have le, or principle, for their reference. In Ho Yen, 也不知 可大受而可小知 知而可大受也小人 [子 日君子不可小 日民之於仁也 未 火 見吾 蹈尿 知人 CHAP. XXXIII. 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.' CHAP. XXXIV. The Master said, Virtue is more to man than either water or fire. I have seen men die from treading on water and fire, but I have never seen a man die from treading the course of virtue.’ CHAP. XXXV. The Master said, 'Let every man consider virtue as what devolves on himself. He may not yield the performance of it even to his teacher.' people, for their reference.' 3. The phrase-'to move the people' is analogous to several others, 34. VIRTUE MORE TO MAN THAN WATER OR FIRE, AND NEVER HURTFUL TO HIM. 民ishere=人, 'man,' as in VI. xx. 民之於仁也一 'the people's relation to, or dependence on, such as 鼓之舞之興之, to drum virtue' The case is easily conceivable of men's the people,' 'to dance them,' 'to rouse them.' 33. HOW TO KNOW THE SUPERIOR MAN AND THE Chû Hsi MEAN MAN; AND THEIR CAPACITIES. suffering death on account of their virtue. There have been martyrs for their loyalty and other virtues, as well as for their religious faith. Chû Hsî provides for this difference in his remarks:'The want of fire and water is hurtful only to says一知,我知之,(the knowing here man's body, but to be without virtue is to lose is our knowing the individuals.' The 'little matters' are ingenious but trifling arts and accomplishments, in which a really great man may sometimes be deficient, while a small man will be familiar with them. The 'knowing' is not that the parties are chün-tsze and hsiao-zăn, but what attainments they have, and for what they are fit. The difficulty, on this view, is one's mind (the higher nature), and so it is more to him than water or fire.' See on IV. viii. 35. VIRTUE PERSONAL AND OBLIGATORY ON EVERY MAN. The old interpreters take in the sense of 'ought.' Chû Hsî certainly improves on them by taking it in the sense of 擔 with the conclusion一而可小知−H, as in the translation. A student at first takes 當 to be in the end person, but the 不 Yen says: The way of the chin-tsze is pro found and far-reaching. He will not let his following recalls him to the 3rd. CHAP. XXXVI. The Master said, The superior man is correctly firm, and not firm merely.’ 6 CHAP. XXXVII. The Master said, A minister, in serving his prince, reverently discharges his duties, and makes his emolument a secondary consideration.' CHAP. XXXVIII. The Master said, 'In teaching there should be no distinction of classes.' CHAP.XXXIX. The Master said, 'Those whose courses are different cannot lay plans for one another.' CHAP. XL. The Master said, 'In language it is simply required that it convey the meaning.' CHAP. XLI. I. The Music-master, Mien, having called upon him, when they came to the steps, the Master said, Here are the steps.' When they came to the mat for the guest to sit upon, he 諒: 39. AGREEMENT IN PRINCIPLE NECESSARY TO CONCORD IN PLANS. 為 is the 4th tone, but I do 37. THE FAITHFUL MINISTER. The refers not see that there would be any great difference not to 君, but to the individual who 事君. in the meaning, if it were read in its usual 2nd We have to supply the subject-'a minister.' 後, as in VI. xx. 38. THE COMPREHENSIVENESS OF TEACHING. Chû Hsî says on this :--"The nature of all men tone. 40. PERSPICUITY THE CHIEF VIRTUE OF LANGUAGE. may be used both of speech and of style. 41. CONSIDERATION OF CONFUCIUS FOR THE BLIND. I. 師,−iq太師,III. xxiii. is good, but we find among them the different classes of good and bad. This is the effect of physical constitution and of practice. The Anciently, the blind were employed in the superior man, in consequence, employs his offices of music, partly because their sense of teaching, and all may be brought back to the hearing was more than ordinarily acute, and state of good, and there is no necessity (the partly that they might be made of some use in X VOL. I. 道固 也。 三節 與子日 師張 之皆 斯 問冕某 日出在某子 之然道與 said, 'Here is the mat.' When all were seated, the Master informed him, saying, 'So and so is here; so and so is here.' 2. The Music-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 集證 in toc. 見-4th and undertook the care of him himself. 2. 之 tone. Mien had come to Confucius's house, is governed by, and refers to the words of under the care of a guide, but the sage met him, Confucius to Mien in the preceding paragraph. CHAPTER I. 1. The head of the Chî family was going to attack Chwan-yi. 2. Zan Yû and Chi-ld had an interview with Confucius, and said, 'Our chief, Chi, is going to commence operations against Chwan-yü.' HEADING OF THIS BOOK. -季氏第 十六,‘The chief of the Chi, No. 16. Throughout this Book, Confucius is spoken of as s 孔子, (The philosopher K'ung,’and never by the designation 子 or 'The Master.' Then, 1. CONFUCIUS EXPOSES THE PRESUMPTUOUS AND IMPOLITIC CONDUCT OF THE CHIEF OF THE CHỈ FAMILY IN PROPOSING TO ATTACK A MINOR STATE, AND REBUKES ZAN YO AND TSZE-LU FOR ABETTING THE DESIGN. I. 季氏and 季孫 below, see III. i. Chwan-yü was a small territory in Lù, the style of several of the chapters (iv-xi) is not like the utterances of Confucius to which we have been accustomed. From these circumstances, one commentator, Hung Kwo whose ruler was of the 子, or 4th order of no(洪适), supposed that it belonged to the | bility. It was one of the States called 附庸, Ch'i (齊) recensus of these Analects; the other or attached,' whose chiefs could not appear in 將止有皆有蒙夫吼 日稷主顓子 亮用而 欲 夫之且日 彼不陳也。子 臣在昔求 相持力 欲也邦者無 顛就子之何 何域先乃 之王爾 龜且高 而列 列日 殷言扶能周臣為 於過則者任者冉是東。 3. Confucius said, 'Ch'iû, is it not you who are in fault here? 4. 'Now, in regard to Chwan-yi, long ago, a former king appointed its ruler to preside over the sacrifices to the eastern Măng; 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?' 5. Zan Yû said, Our master wishes the thing; neither of us two ministers wishes it.' 66 6. Confucius said,‘Ch'id, there are the words of Châu Zăn,When he can put forth his ability, he takes his place in the ranks of office; 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 support 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 repository:-whose is the fault?' the presence of the sovereign, excepting in the train of the prince within whose jurisdiction they were embraced. Their existence was not from a practice like the sub-infeudation, which belonged to the feudal system of Europe. They held of the lord paramount or king, but with the restriction which has been mentioned, and with a certain subservience also to their immediate superior. Its particular position is fixed by its proximity to Pi, and to the Mång nefarious and presumptuous character of the contemplated operations. 2. There is some difficulty here, as, according to the Historical Records,' the two disciples were not in the service of the Chi family at the same time. We may suppose, however, that Tsze-lû, returning with the sage from Wei on the invitation of duke Ai, took service a second time, and for a short period, with the Chi family, of which the chief was then Chi K'ang. This brings hill. 伐 is not merely ‘to attack, but to the time of the transaction to B. c. 483, or 482. attack and punish,' an exercise of judicial-literally, 'is going to have an authority, which could emanate only from the affair.' 3. Confucius addresses himself only to sovereign. The term is used here, to show the Ch'iù, as he had been a considerable time, and |