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是圈非图焉察

子道子 子 F 日過

3,5L EL 泉日忍 ·矣。 人。人

之冠

必乏大亂 道 ú 终必謀德

日過而不改

研六童子日巧言亂

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CHAPTER XXVI. The Master said, “Specious words confound virtue. Want of forbearance in small matters confounds great plans.”

CHAPTER XXVII. The Master said, “When the multitude hate a man, it is necessary to examine into the case. When the multitude like a man, it is necessary to examine into the case.”

CHAPTER XXVIII. The Master said, “A man can enlarge the principles which he follows ; those principles do not enlarge the i man.'

CHAPTER XXIX. The Master said, “To have faults and not to reform them,—this, indeed, should be pronounced having faults."

CHAPTER XXX.' The Master said, “I have been the whole day The appointment of the historiographer is refer- 1 - here is the path of duty, which all men, red to Hwang-te, or “The Yellow emperor,' the in their various relations, have to pursue, and inventor of the cycle. The statutes of Chow men

man has the three virtues of knowledge, bention no fewer than five classes of such officers, evolence, and fortitude, wherewith to pursue They were attached also to the feudal courts, and that path, and so he enlarges it. That virtue rewhat Confucius says, is that, in his early days, mote, occupying an empty place, cannot enlarge a historiographer, on any point about which he

man, needs not to be said.' That writer's acwas not sure, would leave a blank; so careful were they to record only truth. Tunapprehended; in an empty place,' can have

count of here is probably correct, and “duty extends on to ZZ. This second sen- no effect on any man; but this is a mere truisin. tence is explained in Ho An:-'If any one had Duty apprehended is constantly eniarging, elea horse which he could not tame, he would lend vating, and energizing multitudes, who had it to another to ride and exercise it!' --The com- previously been uncognizant of it.' The first

clause of the chapter may be granted, but the mentator Hoo () says well

, that the second is not in accordance with truth. meaning of the chapter must be left in uncer

29. THE CULPABILITY OF NOT REFORMING tainty.

KNOWN FAULTS. Comp. I. 8. Choo He's com36. THE DANGER OF SPECIOUS WORDS, AND mentary appears to make the meaning somewhat

7. is not ‘a little change them, he comes back to the condition of impatience,' but impatience in little things;‘the having no faults. But if he do not change hastiness,' it is said, "of women and small them, then they go on to their completion, and people.'

will never come to be changed.' 27. IN JUDGING OF A MAN, WE MUST NOT BE 30. THE FRUITLESSNESS OF THINKING, WITH.

OUT READING. Comp. II. 15, where the depenLIKED. Comp. XIII. 24.

dence of acquisition and reflection on each other 28. PRINCIPLES OF DUTY AN INSTRUMENT IN

is set forth.-Many comm. say that Conf. merely THE HAND OF MAN. This sentence is quite mys

transfers the things which he here mentions to

himself for the sake of others, not that it ever tical in its sententiousness. The Wat says: was really thus with himself.

OF IMPATIENCE.

GUIDED BY HIS BEING GENERALLY LIKED OR DIS

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動知時雖屬中也如 之及之得子突發子學

之 不之日君在日 也 仁莊必知子其君 能以失及憂中子

之。 之道矣課
三芝知仁眾學
也莊!

莊則及不憂也不
以民之能資訊
泄不仁守 在 食
之敬能之 其 耕

仅不寢以思無益不

without eating, and the whole night without sleeping :-occupied with thinking. It was of no use. The better plan is to learn."

CHAPTER 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.”

CHAPTER 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 vir. tue 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.”

31. 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 ?—Ch‘ing again we translate by 'truth,' as the best Kang,shing's view is: – Although' a man may term that offers. Oh, hunger,'=want. “Want ger, If he learn, he will get emolument, and may be in the midst of ploughing,"—i. em, hur cho' he do not plough, he will not be in want, bandry is the way to plenty, and yet despite the

This is advising men to learn '! labours of the husbandman, a famine or scarçity sometimes occurs. The application of this to the case of learning, bowever, is not very PROPRIETY. L. Here the various Ź and the

32. HOW KNOWLEDGE WITHOUT VIRTUE IS NOT LASTING, AND TO KNOWLEDGE AND VIRTUE A RULER SHOULD ADD DIGNITY AND THE RULES OF

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Bie z

taxi
Eith
也矣水
* Ž TO

X 可也不 讓

小小可 於 見 *

HT

子曰君子不可

CHAPTER XXXIII. The Master said, “The superior man cannot be known in little matters ; but he may be intrusted with great concerns. The small man may not be intrusted with great concerns, but he may be known in little matters."

CHAPTER 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."

CHAPTER 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." two first in the other paragraphs, #life that you let his knowledge be smal, and he . have le, or principle, for their reference.' In may receive what is great. The way of the Ho An, however, Paon Heen says :- A man seaou-jin is shallow and near. He may let his may have knowledge equal to the management knowledge be small, and he may not receive of his office (), but if he have not what is great.

34. VIRTUB MORE TO MAX THAN WATER OB virtue which can hold it fast, though he get it, he will lose it. 2. In t Z, and Z PIRE, AND NEVER HURTFUL TO WY. is here below, ŹR, 'the Ź have me, or - \, 'man,' as in VI. 20. EZBEH people, for their reference.' 3. The phrase—to virtue. The case is easily conceivable of men's

- the people's relation to, or dependence on, move the people’ is analogous to several others, suffering death on account

of their virtue. There such as Z. Z., Z,'to drum have been martyrs for their loyalty and other the people, to dance them, to rouse them.' virtues, as well as for their religious faith. Choo 33. HOW TO KNOW THE SUPERIOR MAN AND

He provides for this diff. in his remarks: The THE MEAN MAN; AND THEIR CAPACITIES.

Choo i want of fire and water is hurtful only to man's He sayo-I, # Z, 'the knowing here mind (the higher nature, and so it is more to is our knowing the individuals. The little him than water or fire.' See on IV. 8. matters' are ingenious but trifling arts and ac 35. VIRTUE PERSONAL AND OBLIGATORY OX complishments, in which a really great man

The old interpreters take is may sometimes be deficient, while a small man not that the parties are keun-tsze and seaou-jin, proves on them by taking it in the sense of the will be familiar with them. The “knowing' is the sense of 'ought.' Choo He certainly imbut what attainments they have, and for what they are fit. The difficulty, on this view, is , as in the translation. A student at first with the conclusion—ito HT do **. --Ho takes to be in the 20 person, but the 7 An gives the view of Wang Shub ;-—The way I following recalls him to the 34.

EVERY MAN.

而 說圈 也。師 謀。子子 子後子

子 及冕 日日其日 席見辭道有食事 子及達 不教 君 日階而 同無 敬 席 席子包 不類。 其 也已矣。相

子曰君子貞而不

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CHAPTER XXXXVI. The Master said, “The superior man is correctly firm, and not firm merely.”

CHAPTER XXXVII. The Master said, “A minister, in serving his prince, reverently discharges his duties, and makes his emolument a secondary consideration."

CHAPTER XXXVIII. The Master said, “There being instruction, there will be no distinction of classes."

CHAPTER XXXIX. The Master said, “Those whose courses are different cannot lay plans for one another."

CHAPTER XL. The Master said, “In language it is simply required that it convey the meaning."

CHAPTER XLI. 1. The Music-master, Meën, 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 38. THE SUPERIOR MAN'S PIRINE88 16 BASED , there is no necessity (The lang. is MTV is used here in the

論其類之惡) of peaking any more of has throughout the Yih-king. Both it and the badness of some. This is very extravagant, imply firmness, but

Teaching is not so omnipotent.--The old insupposes a moral and terpretation is simply that in teaching there intelligent basis which may be absent from should be no distinction of classes.

39. AGREEMENT IN PRINCIPLE NECESSARY TO 37. THE FAITHFUL MINISTER. The refers

為 is the 3d tone, but I do

not see that there would be any great difference #, but to the individual who $# in the meaning, if it were read in its usual ist We have to supply the subject 'a minister. 後 o as in VI. 20. 8. THE EFFECT OF TEACHING. Choo He

may be used both of speech and says on this :- The nature of all men is good, of style. but we find among them the different classes of

41. CONSIDERATION OF CONFUCIUS FOR THE good and bad. This is the effect of physical constitution and of practice. The superior man,

Blind. 1. Bili-1.9. t it, III. 23. Ancienta consequence, employs his teaching, and all ly, the blind were employed in the offices of may be brought back to the state of good, and I music, partly because their sense of hearing

OX RIGHT.

sense which it

融 XIV. 18, 3.

CONCORD IN PLANS.

tone.

40. PERSPICUITY THE CHIEF VIRTUB OF LAN .

GUAGE,

道固 師張

張師斯之皆 也。 相子言問冕某

日出
之然道與
道與子斯

斯。在告

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, Mëen, 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." was more than ordinarily acute, and partly that of a guide, but the sage met him, and underthey might be made of some use in the world; took the care of him himself. 2. Ź is governsee the # in loc. {-low 3d tone. ed by Ę, and refers to the words of Conf. to Möen had come to Conf. house, under the care ! Mëen in the preceding paragraph.

BOOK XVI. KE SHE.

季氏

於將已於季。將第 顯有季孔路再伐季

十 奥事氏子見有顯氏六

CHAPTER I. 1. The head of the Ke family was going to attack Chuuen-yu.

2. Yen Yew and Ke Loo had an interview with Confucius, and said, “Our chief, Ke, is going to commence operations against Chuen-yu." Heading of this Book. Æ+)

, supposed that it belonged to the Tse *. 'The chief of the Ke—No XVI. Through- recensus of these analects ; the other books beout this Book, Confucius is spoken of as 孔

longing to the Loo (魯)

position, however, is not otherwise supported. F. The philosopher Kóung,' and never by 1. CONFUCIUS EXPOSES THE PRESUMPTIOTS the designation F , or "The Master.' Then,

KE FAMILY IN PROPOSING TO ATTACK A MINOR the style of several of the chapters (IV-XI) is not like the utterances of Confucius to which

STATE, AND REBUKES YEN Yxy AND TszE-100 we have been accustomed. From these circum

DESIGN. 1. 季氏om stances

, one commentator, Hung Kwöh (below,-see III. 1. Chuen-su vas a

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recensus. This cup

AND IMPOLITIC CONDUCT OF THE CHIFF OF THE

FOR ABETTING THE

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