矣。尤. 爲不知是知也 乎知之爲知之不知 国子日由誨知之 寡悔祿在其中 餘則寡悔言寡 知之 在悔 見慎 录。也。 日 CHAPTER XVII. The Master said, " Yew, shall I teach you what knowledge is? When you know a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it; this is knowledge.” CHAPTER XVIII. 1. Tsze-chang was learning with a view to official emolument. 2. “The Master said, " Hear much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others: then you will afford few occasions for blame. See much and put aside the things which seem perilous, while you are cautious at the same time in carrying the others into practice: -then you will have few occasions for repentance. When one gives few occasions for blame in his words, and few occasions for repentance in his conduct, he is in the way to get emolument." 17. THERE SHOULD BE NO PRETENCE IN THE PROFESSION OF KNOWLEDGE, OR THE DENIAL OF 由, by surname fit, and gener ally known by his designation of Tsze-loo (子路), was one of the most famous disciples of Confucius, and now occupies in the temples the 4th place east in the sage's own hall. He was noted for his courage and forwardness, a man of impulse rather than reflection. Conf. had foretold that he would come to an untimely end, and so it happened. He was killed through his own rashness in a revolution in the state of Wei. The tassel of his cap being cut off when he received his death-wound, he quoted a saying-The superior man must not die without his cap,' tied on the tassel, adjusted the cap, and expired. This action 結纓禮全, 'any one thing.', 'to take to be,' 'to consider,' 'to allow.', thus marked with a tone, is used for, you' 18. THE END IN LEARNING SHOULD BE ONE'S 1. OWN IMPROVEMENT, AND NOT EMOLUMENT. name was not Tsze-chang, named 启示, with the double sur顓孫, a native of Chin (陳), undistinguished in the Confucian school. Tszekung praised him as a man of merit without boasting, humble in a high position, and not arrogant to the helpless. From this ch., however, it would appear that inferior mot. did sometimes rule him. 學=‘was learning,' i. e., at some particular time. 干=求, to seek is much lauded. Of the six 知, the 1st and for 2. 闕 is explained in the comm. as in 6th are knowledge subjective, the other four transl.,一姑舍置, but this mean. of it is are knowledge objective. The first 知 之= 知之之道. In the other two cases, # not found in the Dict. 祿在其中, Emolument is herein.' . e.. it will come without 或謂孔子日子奚 則則臨忠 勸 錯錯民 之以 以季 諸服哀 舉以勸康直杆 直枉孔公 善 子則則子問 而則之問民民對日 教敬何使不服日何 不孝子民服 舉舉為 能慈白敬 枉直 直則 CHAPTER XIX. The duke Gae asked, saying, "What should be done in order to secure the submission of the people?" Confucius replied, "Advance the upright and set aside the crooked, then the people will submit. Advance the crooked and set aside the upright, then the people will not submit.” CHAPTER XX. Ke K'ang asked how to cause the people to reverence their ruler, to be faithful to him, and to urge themselves to virtue. The Master said, "Let him preside over them with gravity; then they will reverence him. Let him be filial and kind to all; then they will be faithful to him. Let him advance the good and teach the incompetent;-then they will eagerly seek to be virtuous." CHAPTER XXI. 1. Some one addressed Confucius, saying, “Sir, why are you not engaged in the government?" seeking; the individual is on the way to it. The people-soother,' was the honorary epithet of lesson is that we are to do what is right, and not Ke-sun Fei(肥), the head of one of the three be anxious about temporal concerns. 19. How A PRINCE BY THE RIGHT BMPLOYMENT OF HIS OFFICERS MAY SECURE THE REAL SUBMISSION OF HIS SUBJECTS. Gae was the honorary epithet of, duke of Loo (B. C. 494-367). Conf. died in his 16th year. Accord. to the laws for posthumous titles, 哀 denotes 'the respectful and benevolent, early cut off.' 哀公=The to-be-lamented duke'錯, up. 3d tone,=置,‘to set aside.’諸 is partly euphonious, but also indicates the plural. 孔 子對曰, (The philosopher K'ung replied.' Here, for the first time, the sage is called by his surname, and, 對 is used, as indicating the great families of Loo; see ch. 5. His idea is seen in 使, ‘to cause,’ the power of force; that together with,' ‘mutually) 勸, ‘to advise,' rejoice to follow, which is its force here, surname indic. that the questioner was not a office at the time, but it was not expedient to tell. He replied therefore, as in par. 2. 2. Sce Shoo-king xxii. 1. But the text is neither core FUL THAN FORCE. Kang, easy and pleasant, rectly applied nor exactly quoted. The old reply of an inferior to a superior. 20. EXAMPLE IN SUPERIORS IS MORE POWER 也園 節 子子哉車 日張 殷問 知 小車無軏其何以行 子 其於乎不 「惟為 日為政孝 政孝政 也人政。是 大 亦于日 何車無 為兄書 以無信 政 禮知 行帨不 施孝 2. The Master said, “ What does the Shoo-king say of filial piety? You are filial, you discharge your brotherly duties. These qualities are displayed in government.' This then also constitutes the exercise of government. Why must there be THAT to make one be in the government.” CHAPTER XXII. The Master said, “I do not know how a man without truthfulness is to get on. How can a large carriage be made to go without the cross bar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?" CHAPTER XXIII. 1. Tsze-chang asked whether the affairs of ten ages after could be known. 2. Confucius said, “The Yin dynasty followed the regulations of the Hea: wherein it took from or added to them may be known. The Chow dynasty has followed the regulations of the Yin: wherein it took from or added to them may be known. Some other may follow the Chow, but though it be should be at the distance of a hundred ages, its affairs may be known." in the Dict. in the same way-'the cross bar at the end of the carriage pole.' But there was a the end of the pole curved upwards, and the cross bar was suspended from a hook.' This would give it more elasticity. 23. THE GREAT PRINCIPLES GOVERNING SOCIETY ARE UNCHANGEABLE. 1. may be taken as an age='a century,' or as a generation=30 years, which is its radical meaning, being form ed from three tens and one (卅 and). Both meanings are in the Dict. Conf, made no pre tension to supernatural powers, and all comm. are agreed that the things here asked about were not what we would call contingent or indifferent events. He merely says that the great principles of morality and relations of society had continued the same and would ever do so. 也平.2. The Hea, Yin, and Chow are difference. Choo He saye, In the light carriage | now spoken of as the 三代 The three |