行。

不焉

也使者出子日使乎使乎 對日夫子欲寡其過而未能

一節

陶子日君子恥其言而過其

曾子曰君子思不出其估

离子已不在其位不謀其政

焉仁者不憂知者不惑勇

子 日君子道者三我無能

懼子貢曰夫子自道也

乎。未

master is anxious to make his faults few, but he has not yet succeeded." He then went out, and the Master said, “A messenger

indeed! A messenger indeed!”

CHAPTER XXVII. The Master said, " He who is not in any particular office, has nothing to do with plans for the administration of its duties."

CHAPTER XXVIII. The philosopher Tsăng said, "The superior man, in his thoughts, does not go out of his place.'

CHAPTER XXIX. The Master said, "The superior man is modest in his speech, but exceeds in his actions."

CHAPTER XXX. 1. The Master said, “The way of the superior man is threefold, but I am not equal to it. Virtuous, he is free from anxieties; wise, he is free from perplexities; bold, he is free from fear."

2. Tsze-kung said, “Master, that is what you yourself say."

29. THE SUPERIOR MAN MORE IN DEEDS THAN

officer of the state of Wei, and a disciple of the, serted here, from its analogy with the preceding. sage. His place is now 1st east in the outer court of the temples. Conf. had lodged with him when in Wei, and it was after his return to Loo that Pih-yuh sent to inquire for him. 27. A repetition of VII. 14.

28. THE THOUGHTS OF A SUPERIOR MAN IN

HARMONY WITH HIS POSITION. Tsăng here quotes from the象, or illustration, of the 52d dia

gram of the Yih-king, but he leaves out one

character,一以 before思, and thereby alters

the meaning somewhat. What is said in the Yih,

is-The superior man is thoughtful, and so does

IN WORDS. 耻其言,lit, is ashamed f)

his words. Comp. ch. 21, and IV. 22.

30. CONFUCIUS' HUMBLE ESTIMATE OF HIMSELF, WHICH TSZE-KUNG DENIES. 1. We have the greatest part of this par. in IX. 28, but the translation must be somewhat different, as

仁者,知者,勇者 are here in apposition

with 君子 君子道者=君子

what the superior man 所以爲道者,

not go out of his place.'-The ch., it is said, is in- takes to be his path.' 2. =, 'to say.

佞為何

佞也疾固也

信

佞為微柳子患子
是生亦曰
亦白其日哉貢
栖先不
不

栖謂覺逆能 能患
也。人
也。

曰者孔者

非與子是不
敢無白賢億

為乃丘乎不

之

不暇。賜

已

CHAPTER XXXI. Tsze-kung was in the habit of comparing men together. The Master said, "Ts'ze must have reached a high pitch

of excellence! Now, I have not leisure for this.”

CHAPTER XXXII. The Master said, "I will not be concerned at men's not knowing me; I will be concerned at my own want of ability.’

CHAPTER XXXIII. The Master said, " He who does not anticipate attempts to deceive him, nor think beforehand of his not being believed, and yet apprehends these things readily when they occur;–is he not a man of superior worth ?”

“Kew,

CHAPTER XXXIV. 1. We-shang Mow said to Confucius, “ K'ew, how is it that you keep roosting about? Is it not that you are an insinuating talker ?"

“

2. Confucius said, " I do not dare to play the part of such a

talker, but I hate obstinacy.”

31. ONE'S WORK IS WITH ONE'S-SELF:

AGAINST MAKING COMPARISONS.

be disobedient,' 'to rebel ;' also, 'to meet,' and

賢乎哉= here to anticipate,' i e, in judgment. 抑亦

(Ha! is he not superior?' The remark is ironical.

32. CONCERN SHOULD BE ABOUT OUR PERSONAL ATTAINMENT, AND NOT ABOUT THE ESTIMATION OF

OTHERS. See I. 16, et al. A critical canon is

laid down here by Choo He: All passages,

see XIII. 19, but the meaning is there 'perhaps,'

while here the is adversative, and='but.'

先覺者 is used in opposition to 後覺

者,and='a quick apprehender, one who under

the same in meaning and in words, are to be stands things before others.' So, Choo He. K'ung

understood as having been spoken only once,

and their recurrence is the work of the compilers.

Gan-kwð, however, takes 柳 as conjunctive, and

Where the meaning is the same and the lan-in apposition with the two preceding guage a little different, they are to be taken as having been repeated by Confucius himself, with the variations.' According to this rule, the sentiment in this chapter was repeated by the master in four different utterances.

33. QUICK DISCRIMINATION WITHOUT SUSPI

Is such a man of superior worth?' On Choo characteristics, and interprets the conclusionHe's view, the is exclamatory.

34. CONFUCIUS NOT SELF-WILLED, AND YET NO GLIB-TONGUED TALKER:-DEFENCE OF HIM

CIOUSNESS 18 HIGHLY MERITORIOUS., to SELF FROM THE CHARGE OF AN AGED REPROVER. 1.

CHAPTER XXXV. The Master said, " A horse is called a ke, not because of its strength, but because of its other good qualities." CHAPTER XXXVI. 1. Some one said, “ What do you say con

cerning the principle that injury should be recompensed with kindness ?”

2. The Master said, "With what then will ness?

you recompense kind3. “Recompense injury with justice, and recompense kindness with kindness."

99

CHAPTER XXXVII. 1. The Master said, " Alas! there is no one that knows me.'

2. Tsze-kung said, “ What do you mean by thus saying-that no one knows you?" The Master replied, "I do not murmur against From We-shang's addressing Conf. by his name, tice.-How far the ethics of Confucius fall be it is presumed that he was an old man. Such a low the Christian standard is evident from this liberty in a young man would have been im- chapter. The same expressions are attributed pudence. It is presumed also, that he was one of to Confucius in the Le-ke, XXXII. 11, and it those men who kept themselves retired from

the world in disgust.栖 (to perch or roost,’ as a bird, used contemptuously with ref. to

Conf. going about among the princes and wishing to be called to office. 2.固執一不通,

‘holding to one idea without intelligence.

35. VIRTUE, AND NOT STRENGTH, THE FIT SUBJECT OF PRAISE.

驥 was the name of a

famous horse of antiquity who could run 1000 le in one day. See the dict. in voc. It is here used generally for a good horse'

36. GooD IS NOT TO BE RETURNED FOR EVIL; EVIL TO BE MET SIMPLY WITH JUSTICE, 1.

德=恩惠,‘kindness.’怨,‘resentment,’

'hatred,' here put for what awakens resentment,

is

there added 子曰,以德報恩則寬 身之仁(=人), which is explained, He

who returns good for evil is a man who is carefrom himself by such a course. The author of ful of his person,' i. e., will try to avert danger

the 翼註 says, that the injuries intended by

the questioner were only trivial matters, which perhaps might be dealt with in the way he imentioned, but great offences, as those against a aovereign, a father, may not be dealt with by such an inversion of the principles of justice. The Master himself, however, does not fence his deliverance in any way.

37. CONFUCIUS, LAMENTING THAT MEN DID NOT KNOW HIM, RESTS IN THE THOUGHT THAT

f wrong,' injury.' The phrase 以德報怨 HEAVEN KNEW HIM.
‘wrong,’‘injury.
is found in the 道德經 of Laou-tsze, II. 63,
but it is likely that Conf. questioner simply
consulted him about it as a saying which he
had heard and was inclined to approve himself.

2.以直,‘with straightness,'ie, with juse

|

1. 莫我知, the in

version for 莫知我, does not know me.
He referred, comm. say, to the way in which
he pursued his course, simply
his own conviction of duty, and for his own in-

out of

provement, without regard to success, or the