必有關行 以 有 子邦子為 子矣焦 者曰 日士日仁 有道 者必德危有 不有者行道 必德必言危 有 仁 有孫 仁者言 士 而吾 懷不 矣。 子 以爲仁矣子日可以爲 克伐怨欲不行焉可 居知可行 不也。以 足 CHAFTER II. 1. “When the love of superiority, boasting, resentments, and covetousness are repressed, may this be deemed perfect virtue?” 2. The Master said, “This may be regarded as the achievement of what is difficult. But I do not know that it is to be deemed per fect virtue.” CHAPTER III. The Master said, "The scholar who cherishes the love of comfort, is not fit to be deemed a scholar.” CHAPTER IV. The Master said, " When good government prevails in a state, language may be lofty and bold, and actions the When bad government prevails, the actions may be lofty and bold, but the language may be with some reserve." same. CHAPTER V. The Master said, "The virtuous will be sure to speak correctly, but those whose speech is good may not always be virtuous. Men of principle are sure to be bold, but those who are bold may not always be men of principle." 2. THE PRAISE OF PERFECT VIRTUE IS NOT TO |IV.11. The懷居 here is akin to the懷 BE ALLOWED FOR THE REPRESSION OF BAD FEEL INGS. In Ho An, this ch. is joined to the t there. Comp. also IV. 9. preceding, and Choo He also takes the first par. to be a question of Yuen Hëen. 1克‘over- virtue, that I do not know.' 3. A SCHOLAR MUST BE AIMING AT WHAT IS HIGHER THAN COMFORT OR PLEASURE. Comp. 4. WHAT ONE DOES MUST ALWAYS BE RIGHT) WHAT ONE FEELS NEED NOT ALWAYS BE SPOKEN: as –A LESSON OF PRUDENCE. 孫 for 遜 do not prevail. 5. WE MAY PREDICATE THE EXTERNAL FR The 有 THE INTERNAL, BUT NOT VICE VERSA. The must be understood of virtuous speaking 有 出子日君子哉若人尙 天下夫子不答南宮适 者也 有矣夫未有小人而仁 墜子 日君子而不仁者 二者 其 然射 禹算适 稷濕問 答躬 若南稼 南宮适問於孔子 舟友 有得 CHAPTER VI. Nan-kung Kwǒh, submitting an inquiry to Confucius, said, "E was skilful at archery, and Ngaou could move a boat along upon the land, but neither of them died a natural death. Yu and Tseih personally wrought at the toils of husbandry, and they became possessors of the empire." The Master made no reply; but when Nan-kung Kwǒh went out, he said, " A superior man in. deed is this! An esteemer of virtue indeed is this!" CHAPTER VII. The Master said, "Superior men, and yet not always virtuous, there have been, alas! But there never has been a mean man, and, at the same time, virtuous.” and ‘virtuously,' or 'correctly, be supplied to | afterwards slain by his minister, Han Tsuh, bring out the sense. A translator is puzzled to render仁者 differently from 有德 者. I have said ‘men of principle,' the opposition being between moral and animal courage; yet the men of principle may not be without the other, in order to their doing justice to themselves. 6. EMINENT PROWESS CONDUCTING TO RUIN; EMINENT VIRTUE LEADING TO EMPIRE. THE MODESTY OF CONFUCIUS. Nan-kung Kwŏh is said by Choo He to have been the same as Nan Yung in V. 1. But this is doubtful. See on Nan Yung there. Kwoh, it is said, insinuated in his remark an inquiry, whether Conf. was not like Yu or Tseih, and the great men of the time so many Es and Ngaous; and the sage was mo (寒浞), who then married his wife, and one of their sons (Keaou) was the individual digies are narrated, and appears in the Shoo- traced their descent lineally from him, so that though the empire only came to his descendants more than a thousand years after his time, Nan-kung Kwoh speaks as if he had got it destly silent upon the subject. E and Ngaou himself, as Yu did. 君子哉若人一 carry us back to the 22d century before Christ. The first belonged to a family of princelets, famous, from the time of the emperor 嚳(B.C. 2432), for their archery, and dethroned the em peror How Seang(后相), B. C. 2145. E was comp. V. 2. 7. THE HIGHEST VIRTUE NOT EASILY ATTAINED TO, AND INCOMPATIBLE WITH MEANNESS. Comp, IV. 4. We must supply the 'always,' to bring out the meaning. 飾 仲子 百曰西子 之討 日產。 東論 人F 蔬也彼子 食奪哉日 浸伯彼惠 齒氏哉人 篇 里之 忠焉能勿誨乎 六 日爲命裨諶草創 烈子曰愛之能勿勞乎 潤子創 CHAPTER VIII. The Master said, "Can there be love which does not lead to strictness with its object? Can there be loyalty which does not lead to the instruction of its object?" CHAPTER IX. The Master said, "In preparing the governmental notifications, Pe Shin first made the rough draught; She-shuh examined and discussed its contents; Tsze-yu, the manager of Foreign intercourse, then made additions, or subtractions; and, finally, Tszech'an of Tung-le gave it the proper elegance and finish.” CHAPTER X. 1. Some one asked about Tsze-ch'an. The Master said, "He was a kind man." 2. He asked about Tsze-se. The Master said, "That man! That man!” 3. He asked about Kwan Chung. “For him,” said the Master, "the city of P'een, with three hundred families, was taken from the chief of the Pih family, who did not utter a murmuring word, though, till he was toothless, he had only coarse rice to eat. 8. A LESSON FOR PARENTS AND M MINISTERS, | by政合盟會之辭 the language THAT THEY MUST BE STRICT AND DECIDED. 勞, government orders, covenants, and conferences.' See the Chow Le, XXV. p. 11. Tsze-chan (see being || with 誨, is a verb, and conveys the V. 15, was the chief minister of the State, and meaning in the translation, diff. from the meaning of the term in XIII. 5. Kung Gan-kwǔ takes it in the sense of 'to soothe, comfort,' low. 3d tone, but that does not suit the paral lelism. 9. THE EXCELLENCE OF THE OFFICIAL NOTIFICATIONS OF CHING, OWING TO THE ABILITY OF FOUR OF ITS OFFICERS. The state of Ching, small and surrounded by powerful neighbours, was yet fortunate in having able ministers, through whose mode of conducting its govern in preparing such documents first used the ser- was -主國使之禮 See the Chow Le, 10. THE JUDGMENT OF CONFUCIUS CONCERNment it enjoyed considerable prosperity.命 ING TSZE-CH'AN, TsZE-8E, AND KWAN CHENG. 1 with ref. to this passage, is explained in the dict. | See V. 15. 2. Tsze-se was the chief minister 必成藝不曰薛越 然人文若大魏 見矣之下臧夫老 無怨言。 子曰貧而無怨難富而 舞驕易 CHAPTER XI. The Master said, "To be poor without murmuring is difficult. To be rich without being proud is easy. CHAPTER XII. The Master said, “Măng Kung-chy is more than fit to be chief officer in the families of Chaou and Wei, but he is not fit to be minister to either of the states T'ăng or See. CHAPTER XIII. 1. Tsze-loo asked what constituted a coMPLETE man. The Master said, "Suppose a man with the knowledge of Tsang Woo-chung, the freedom from covetousness of Kung-ch'o, the bravery of Chwang of Peen, and the varied talents of Yen K'ew; add to these the accomplishments of the rules of propriety and music:-such an one might be reckoned a COMPLETE man.' 2. He then added, “But what is the necessity for a complete man of the present day to have all these things? The man, who in of Tsoo. He had refused to accept the nomination to the sovereignty of the state in preference to the rightful heir, but did not oppose the usurping tendencies of the rulers of Tsoo. He had moreover opposed the wish of king Chaou to employ the sage. 3. Kwan Chung, -see III. 22. To reward his merits, the duke Hwan conferred on him the domain of the offi cer mentioned in the text, who had been guilty of some offence. His submitting, as he did, to his changed fortunes was the best tribute to Kwan's excellence. 11. IT IS HARDER TO BEAR POVERTY ARIGHT THAN TO CARRY RICHES. This sentiment may be controverted. man of the times in Loo. His estimate of him however, as appears here, was not very high. In the sage's time, the government of the state was in the hands of the three of Tsin (晉) families, Chaou, Wei, and Han (韓), which afterwards divided the territory among themselves, and became, as we shall see in the times of Mencius, three independent principalities. 老家臣之長, head of the ministers of a family,' often called 家宰. Tang was a small state, the place of which is seen in the district of the same name in the dep. of Yenchow. See was another small state adjacent to it. 13. OF THE COMPLETE MAN:A CONVERSATION 12. THE CAPACITY OF MANG KUNG-CHY. Kung-chú was the head of the Mäng, or Chungsun family, and, acc. to the Historical Records,' WITH TSZE-LOO. 1. Tsang Woo-chung had was regarded by Conf, more than any other great been an officer of Loo in the reign anterior to 其厭不者不賈國人忘 取其厭過取日子唉 子笑其也乎。信問 其然樂子明夫 然後然時賈子 豈取後然對 子 其人笑後日言於 以不 2.厭不人告笑明 利思義見危授命久要不 忘平生之言亦可以爲成 the view of gain thinks of righteousness; who in the view of danger is prepared to give up his life; and who does not forget an old agreement, however far back it extends:-such a man may be reckoned a COMPLETE man." CHAPTER XIV. 1. The Master asked Kung-ming Kea about Kung-shuh Wán, saying, “Is it true that your master speaks not, laughs not, and takes not?" 2. Kung-ming Kea replied, “This has arisen from the reporters going beyond the truth. My master speaks when it is the time to speak, and so men do not get tired of his speaking. He laughs when there is occasion to be joyful, and so men do not get tired of his laughing. He takes when it is consistent with righteousness to do so, and so men do not get tired of his taking." The Master said, “So! But is it so with him ?" that in which Conf. was born. So great was his reputation for wisdom that the people gave his reputation for wisdom that the people gave him the title of a 聖人, or‘sage.” Woo was his honor. epithet, and仲 denotes his family place, among his brothers. Chwang, it is said by Choo He, after Chow (周), one of the oldest commentators, whose surname only has come Z-implies that there was a higher style of man still, to whom the epithet complete would be more fully applicable. 2. The to be understood of Confucius, though some suppose that Tsze-loo is the speaker.up. 1st tone, =約 ‘an agreement,' 'a covenant;一 'a long agreement, he does not forget the words down to us, was 大邑大夫, great officer of his whole life. The meaning is what apr of the city of Peen.' In the Great collection of Surnames,' a secondary branch of a family of the state of Tsaou (曹) having settled in Loo, and being gifted with Peen, its members took their surname thence. For the history of Chwang and of Woo-chung, see the 集證, in toc. 亦可 pears in the translation. 14. THE CHARACTER OF KUNG-SHUH WAN, WHO WAS SAID NEITHER TO SPEAK, NOR LAUGH NOR TAKE. 1. Wăn was the hon. epithet of the individual in question, by name Che as some say, Fă (發), an officer of he state of is |