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4. Wfl, the master of the hand-drum, withdrew to the Han. 5. Yang, the assistant music-master, and Hsiang, master of the musical stone, withdrew to an island in the sea.

CHAP. X. The duke of Chan addressed his son, the duke of Lu,

saying, ‘The virtuous prince does not neglect his relations.

He

does not cause the great ministers to repine at his not employing them. Without some great cause, he does not dismiss from their

offices the members of old families.

talents for every employment.’ CHAP. XI.

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He does not seek in one man

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o 1w W ¥I assesses 750% mil as. El.

3- 51% d 1:. fit 1% )3}. 131 E. it CHAPTER I. Tsze-chang said, ‘The scholar, trained for public

duty, seeing threatening danger, is prepared to sacrifice his life. When the opportunity of gain is presented to him, he thinks of righteousness. In sacrificing, his thoughts are reverential. In mourning, his thoughts are about the grief which he should feel. Such a man commands our approbation indeed.’

CHAP. II. Tsze-chang said, ‘ When a man holds fast virtue, but without seeking to enlarge it, and believes right principles, but without firm sincerity, what account can be made of his existence or

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CHAP. III. The disciples of Tsze-hsia asked Tsze-chang about the principles that should characterize mutual intercourse. Tsze— chang asked, ‘ What does Tsze-hsia say on the subject '2’ They replied. ‘ Tsze-hsia says :——“ Associate with those who can advantage you. Put away from you those who cannot do so.”’ Tsze-chang observed, ‘This is different from what I have learned. The superior man honours the talented and virtuous, and bears with all. He praises the good, and pities the incompetent. Am I possessed of great talents and virtue 'Q—who is there among men whom I will not bear with? Am I devoid of talents and virtue 'Q—men will put me away from them. What have we to do with the putting away of others ?’

CHAP. IV. Tsze-hsia said, ‘Even in inferior studies and employments there is something worth being looked at; but if it be

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attempted to carry them out to what is remote, there is a- danger of their proving inapplicable. Therefore, the superior man does not

practlse them.’

CHAP. V. Tsze-hsia said, ‘He, who from day to day recognises what he has not yet, and from month to month does not forget what he has attained to, may be said indeed to love to learn.’

GHAP. VI. Tsze-hsia said, ‘ There are learning extensively, and

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inquiring with earnestness, and

reflecting with self-application z—virtue is in such a course.’

CHAP. VII. Tsze-hsia said, ‘ Mechanics have their shops to dwell in, in order to accomplish their works. The superior man learns, in order to reach to the utmost of his principles.’

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CHAP. VIII. Tsze-hsia said, ‘ The mean man is sure to gloss his

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GHAP. IX. Tsze-hsia said, ‘The superior man undergoes three

changes.

Looked at from a distance, he appears stern; when

approached, he is mild; when he is heard to speak, his language is

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CHAP. X. Tsze-hsia said, ‘The superior man, having obtained

their confidence, may then impose labours on his people. If he have not gained their confidence, they will think that he is oppressing them. Having obtained the confidence of his prince, one ma then remonstrate with him. If he have not gained his con dence, the prince will think that he is vilifying him.’

bHAP. XI. Tsze-hsia said, ‘When a person does not transgress the boundary-line in the great virtues, he may pass and repass it in

the small virtues.’

to have their shops together. This is still very much the case. A son must follow his father's profession, and, seeing nothing but the exercise of that around him, it was supposed that he would not be led to think of anything else, and become very proficient in it.

8. Gnossme HIS FAULTS rm: Piwor or rm: new man :—nY TsZE-nsm. Literally, ‘ The faults of the mean man, must gloss,’ i. e. he is sure to gloss. Wain, in this sense, a verb, in the 4th tone.

9. Cmsomo APPEARANCES or The summon IAN 'ro arenas :—BY Tsze~nsri. Tsze-hsia probably intended Confucius by the Chin-tsze, but there is a general applicability in his language

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re, suaviter in moda.’

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sincere,’ and ‘being believed in.’ The last is the proper force of the term, but it requires the possession of the former quality.

11. THE GREAT vnrrurs DEMAND ms emu ATTENTION, AND rm: emu. our: MAY 31-: somswlur mom-rm) I—BY Tszs-nsnt. The sentiment here is very questionable. A difierent turn, however, is given to the chapter in the older interpreters. Hsing Ping, expanding K‘ung Ankwo, says :—‘Men of great virtue never go beyond the boundary-line; it is enough for those who are virtuous in a less degree to keep near to it, going beyond and coming back.’ We adopt the more natural interpretation of Chi“!

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